Michael Wynn's Occult Reference Library
THE SWORD,THE SWORDS

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duties" hiereus "my station is in the west, and symbolizes the increase of darkness and the decrease of light, which encompass us in the absence of the sun of life and light. i 27 guard the gateway of the west and watch over the reception of the candidate and of the lesser officers at the execution of their duties. my robe is an image of the darkness that was upon the faces of the water. i carry the sword of judgment and the banner of evening twilight which is the banner of the west. i am called fortitude and i am the master of darkness" hierophant (stands holding the sceptre and banner of the east "my station is on the throne in the east which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the

fter me. i swear to observe all i have said under penalty of being expelled from this order, and furthermore, submitting myself to a deadly stream of power set in action by the divine guardians of this order, who, living in the light of their perfect justice, can strike the breaker of their magical oath with death, palsy, or misfortune. i further swear on my sacred and secret soul (hiereus places the sword under the neck of the candidate) hierophant "repeat after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without vis

e forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fear. for he/she that trembles at the flames and the floods and the shadows of the night, ha

, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his throne. the hiereus takes his place between the pillars, and the candidate is conducted by the hegemon to the east of the altar facing the hiereus. the hiereus gives the sword and banner to the hegemon to hold (hegemon escorts the neophyte between the pillars. hiereus instructs the neophyte in the grade sign, the sign of silence, the grip, and order greeting) hiereus "frater/soror, i will now proceed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is call

of the strict silence you have sworn to maintain. the password is_ which will be periodically changed at each equinox so that a member who has resigned, demitted, or been expelled from the order may be in ignorance of the existing password. i now place you between the two pillars of hermes and solomon in the symbolic gateway of hidden wisdom (hiereus leads the neophyte forward and then takes back the sword and banner as the hegemon hands them to him) hiereus (stands northeast of the black pillar "let the final consecration take place (moves back to his position (stolistes and dadouchos, purify and consecrate all members with fire and water) stolistes "i purify thee with water" dadouchos "i consecrate thee with fire" 35 hierophant "honored hegemon, i command you to remove the rope, the last

0 0 INITIATION CEREMONY

ero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execution of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the law

1 10 INITIATION CEREMONY

he fish of the sea and over the fowl of the air and over the cattle and over all the earth, and over every creeping thing that creepeth over the earth. and the elohim created eth ha-adam in their own image, in the image of the elohim created they them. in the name of adonai melekh and the bride and queen of the kingdom, spirits of earth adore adonai! hiero: hands his sceptre to hiereus and, takes the sword of hiereus, makes the ox in center of pentagram, saying: hiero: in the name of auriel, the great archangel of earth, and by the sign of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

till we have a more exact knowledge of the relation between the goth, mitan (to mete) and maitan (to cut, the ohg. mezan and meizan; in the lat. metiri and metere, besides there being no shifting of consonant (d for t, the quantity is inverted. the oisi. miotucfr appears to be also sector, messor; in snorri 104. 105, the wolfs head with which heimdall was killed is called' miotusr heimsallar' and the sword is' mans miotusr; so in eornald. sog. p. 441 'manna miotusr (see suppl. in mhg. too, the poets use mezzan of exquisite symmetry in creating: do sin (wunsch's) gewalt ir bilde mciz; troj. 1962c. got selb in^ jane pater! cato 134; but what can di-^sunapiter mean in the remarkable conjuring-spell, cato 160? god. 2; riclieii fixiudoii was, do er ir lip als chcnc maz; miyc. 2, 18g. er sol 7.e

es it that no rune has taken its name from wuotan or osinn, the inventor of writing itself' k= reis, rad' i.e, waggon, may indirectly at least be referred to the god of the thunder-car; and f according to one interpretation signifies freyr. anyhow 't=tyr' appears to have been a supremely honoured symbol, and the name of this god to have been specially sacred: in scratching the runes of victory on the sword, the name of tyr had to be twice inserted, ssem. 194^ the shape of the rune^ has an obvious resemblance to the old-established symbol of the planet mars when set upright, and an as. poem on the runes expressly says: tir bis idcna sum (tir is one of the tokens, is a certain sign; where again the derivative form tir is employed to explain the the simple tiw or ti. occasionally the poets sp

y seem. as eresburg is just as often spelt hcrcsburg by the frankish annalists, we may fairly bring in the goth, hairus, as. heor, os. heru, on. morr, ensis, cardo, although the names of the rune and the day of the week always appear without the aspirate. for in greek we already have the two unaspirated words''apt]sword, weapon, to compare with one another, and these point to a god of the sword. then again the famous abrenuntiatio names three heathen gods, thunar, woden, saxnot, of whom the third can have been but little inferior to the other two in power and holiness. sahsnot is word for word gladii consors, ensifer [germ, genoss, sharer; who else but zio or uor and the greek ai'tsp the as. genealogies preserve the name of saxnedt^ or, without the need of any transition, ear m

(ch. x, but of course glittering swords were attributed to more than one god; thus poseidon (ke])tune) wields a sfivov aop, ii. 14, 38j, and apollo is called xpvo-zeus (see suppl. but further, as the saxons were so called, either because they wielded the sword of stone (saxum, or placed this god at the head of their race, so i think the chcruscans of tacitus, a people synonymous, nay identical with them, were named after chcru, hcru= eor, from whom their name can be derived^ after this weighty consonance of facts, which opens to us the meaning of the old national name, and at the same time teaches that' heru' was first of all pronounced' cheru

as' tires tacen' and consequently that the rune of zio and eor may be the picture of a sword with its handle, or of a spear.2 the scythian and alanic legends dwell still more emphatically on the god's sword, and their agreement with teutonic ways of thinking may safely be assumed, as mars was equally prominent in the faith of the scythians and that of the goths. the impressive personification of the sword matches well with that of the hammer, and to my thinking each confirms the other. both idea and name of two of the greatest gods pass over into the instrument by which they display their might. herodotus 4, 62 informs us, that the scythians worshipped ares under the semblance or symbol of an ancient iron sword aklvukt, which was elevated on an enormous stack of brushwood' three furlongs

em (noticed one heifer walking lame, nee causam tanti vulneris iuveniret, sollicitus vestigia cruoris insequitur, tandemque venit ad gladiura, quern depascens herbas bucula incaute calcaverat, elfossumque protinus ad attilam defert. quo ille munere gratulatus, ut erat magnanimus, arbitratur se totius mundi principem constitutum, et per martis gladiuvi potestatem sibi concessam esse liellorum. but the sword degenerated into an unlucky one, like some far-famed northern swords. lambert relates, that a queen, solomon of hungary's mother, made a present of it to otto, duke of bavaria, that from this otto's hands it came by way of loan to the younger dedi, margrave dedi's son, then to henry iv, and lastly to lupoid of mersburg, who, being thrown by his horse, and by the same sword transpierced

ungary's mother, made a present of it to otto, duke of bavaria, that from this otto's hands it came by way of loan to the younger dedi, margrave dedi's son, then to henry iv, and lastly to lupoid of mersburg, who, being thrown by his horse, and by the same sword transpierced, w^as buried at mertenefeld. it is a question whether these local names mersburg and mertenefeld can liave any reference to the sword of mars. a great while after, the duke of alba is said to have dug it out of the earth again after the battle of mtihlberg (deutsche heldensage p. 311. we see through what lengthened periods popular tradition could go on nourishing itself on this world-old worship (see suppl. with the word "apt)mars appears to have nothing to do, being a contraction of mavors, and the indispe

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

which you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east of the altar and represents the element of air. like the sword, it is traditionally used for drawing magical circles on the ground and directing magical air energies into a symbol. when you are casting a circle, you can point your athame diagonally towards the ground, so that you do not need to stoop to draw (which is not very elegant and bad for the back. with practice, the movement becomes as graceful as with a sword. the athame can also be used a

rbs for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts. the treasures belonged

k and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's blood in the chalice as he was on the cross and took care of his burial after the crucifixion. some presen

ice as he was on the cross and took care of his burial after the crucifixion. some present-day, peace-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the no

ing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it once contained. t

image of the faerie godmother waving her wand- deosil for energies to attract energies and widdershins for banishing. it can be used to draw pentagrams in the air at the four quarters and it can also be used for drawing an invisible circle when you are working on carpet or another fabric that cannot be physically marked. in some traditions, the wand is a tool of air and so this and the athame, or the sword, are fairly interchangeable. however, the wand seems more effective for casting and uncasting circles, invoking quarters and closing power. it is also particularly good for directing energies in rites of love, healing, fertility, prosperity and abundance. symbols of magick although you can carry out rituals using absolutely anything, you may like to create a special set of symbols for a

ABRAMELIN3

acred operation, mayest work it out, having always before thee the fear of god, and in no way use it for evil, because god the eternal hath wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be gr

ADEPTUS MINOR INITIATION

chain and dagger) second "associate adeptus minor, let the aspirant now be admitted (third adept opens door and admits aspirant who holds wand and crux of the chief. he is then placed in front facing the vault door) second "before the door of the tomb as symbolic guardians, are the elemental tablets, and the kerubic emblems, even as before the mystical gate of eden stood the watchful \ybwrk, and the sword of flame. these kerubic emblems be the powers of the angles of the tablets. the circle represents the four angles bound together in each tablet through the operation of the all pervading m, while the cross within forms with its spokes the wheels of ezekiel's vision. and therefore are the cross and the circle white to represent the purity of the divine spirit. inasmuch as we do not find t

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

hey thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examined and comprehended. the one is ascending, the other is descending; the one is fixed, the other is volatile; the one unites the sephiroth, the other the paths. furthermore, in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond rtk, differentiated into

it is also symbolical of the blood that you are willing to shed to defend this order and the principles of divine light. let the blood that drips from your wound symbolically mix with the blood that has been previously shed by the adepti that have gone before you. may it also be the reminder that you must never shed the blood of any of your brethren of the r.r et a.c. either by word, action or by the sword. finally, let the blood that pours forth from the wound be a reminder that should you ever turn against what you know to be is your true will, the brethren of the r.r. et a.c, the chiefs of the second order and the guardians both angelic and physical that guard the order, may all of your magical powers cease and may your blood be shed. do you understand, and do you agree to this most sol

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

edroom of mexico city, or camped beside my horse among the sugar canes in lonely tropical valleys, or couched with my rucksack for all pillow on bare volcanic heights. i had to replace my magical apparatus. i would take the table by my bed, or stones roughly piled, for my altar. my candle or my alpine lantern was my light. my ice-axe for the wand, my drinking flask for the chalice, my machete for the sword, and a chapati or a sachet of salt for the pantacle of art! habit soon familiarised these rough and ready succedanea. but i suspect that it may have been the isolation and the physical hardship itself that helped, that more and more my magical operation became implicit in my own body and mind, when a few months later i found myself performing *in full* operations involving the formula of

ALEISTER CROWLEY ACROSS THE GULF

e door was closed upon me. and in the angle of the door was an old sword disused. this was too heavy for me to wield with ease; yet i lifted it, an struck feebly at the claws of he bear. so much i wounded him that in his pain he dropped and withdrew and began to lick his paws. thus he forgot about me; and i, growing bolder, ran out upon him. he opened his mouth; but before he could rise, i thrust the sword down it. he tossed his head; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest

ead; and i, clinging to the swordhilt, was thrown into the air, and fell heavily upon my shoulder. my head too struck the ground; and i lay stunned. when i came to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who

hou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then t

thereby. the same spirit-messenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. simila

that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisf

ree are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council

t only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids m

uru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids mass ssaratu! and this special conjuration may be made at any time the priest feels he is in danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground

ALEISTER CROWLEY BOOK OF THE LAW

be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole

ALEISTER CROWLEY LIBER 777

asure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 10 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned

material from which its seal is to be made (some spirits have two ranks, thus: rank planet metal prince jupiter tin earl mars iron king sol gold duke venus copper president mercury mercury (hmm) marquis luna silver note that in rendering the names of the demons into hebrew, some suffixes like ion, ius, etc. have been dropped. an alternative set of attributions and hebrew spellings can be found in the sword and the serpent by denning and phillips, and godwin s cabalistic encyclopedia. notes 56 cols. clxvii clxxi. a completely different set of names for the dekans and the gods referred to them may be found in budge s gods of the egyptians, vol. ii pp 304-310. i am unaware of crowley s source for these attributions: generally the names seem at the very least somewhat hellenized. notes to crow

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; the gods withdraw:

ther direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only too many dilettanti and eccentrics, wea

a triangle on the base of two opposites, making an apex transcending their contradiction in a higher harmony. it is not safe to use any thought in magick, unless that thought has been thus equilibrated and destroyed. thus again with the instruments themselves; the wand must be ready to change into a serpent, the pantacle into the whirling svastika or disk of jove, as if to fulfil the functions of the sword. 61 the cross is both the death of the "saviour<matter of the individual self, the indivisible point determined by reference to the four quarters. this is the formula which enables it to express its secret self; its dew falling upon the rose is developed into an eidolon of itself, in due season> and the phallic symbol of resurrection. will itself must be ready to

e organic development of magick in the world due to the creative will of the master therion makes it with every year that passes easier to find scientifically trained co-workers, and the chance of a conflict of will or a misunderstanding in the circle itself. on one occasion frater perdurabo was disobeyed by an assistant, and had it not been for his promptitude in using the physical compulsion of the sword, it is probable that the circle would have been broken. as it was, the affair fortunately terminated in nothing more serious than the destruction of the culprit. however, there is no doubt that an assemblage of persons who really are in harmony can much more easily produce an effect than a magician working by himself. the psychology of "revival meetings" will be familiar to almost every

any combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a tool to extend one's executive power. the reader will recall how siegfried smote nothung, the sword of need, upon the lance of wotan. by the action wagner, who was instructed how to apply magical formulae by one of the heads of our order, intended his hearers to understand that the reign of authority and paternal power had come to an end; that the new master of the world was intellect. the general object of a knock or a knell is to mark a stage in the ceremony. sasaki shigetz tells us

illing is practically uniform. the animal should be stabbed to the heart, or its throat severed, in either case by the knife. all other methods of killing are less efficacious; even in the case of crucifixion death is given by stabbing<wand, drowning or poisoning for the cup, beheading for the sword, crushing for the disk, burning for the lamp, and so forth> one may remark that warm-blooded animals only are used as victims: with two principal exceptions. the first is the serpent, which is only used in a very special ritual<serpent is not really killed; it is seethed in an appropriate vessel; and it issues in due season refreshed and modified, but still essentially itself. the i

e in text indexed and set off in double wedge brackets, viz<consecrations: with an account of the nature and nurture of the magical link. i consecration is the active dedication of a thing to a single purpose. banishing prevents its use for any other purpose, but it remains inert until consecrated. purification is performed by water, and banishing by air, whose weapon is the sword. consecration is performed by fire, usually symbolised by the holy lamp<three active elements co-operate to affect earth; but earth itself may be employed as an instrument. its function is solidification. the use of the pentacle is indeed very necessary in some types of operation, especially those whose object involves manifestation in matter, and the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

itself forced to deny the very premises on which it was founded. shall we be any better off if we assume that "ex nihilo nihil fit" is a falsehood, that the origin of all things is nothing? let us see! o. shall we first glance at the mathematical aspect of nothing (including its identical equation in logic) this i worked out so long ago as 1902 e.g. in berashith, which you will find reprinted in the sword of song, and in my collected works, vol. i. the argument may be summarized as follows. when, in the ordinary way of business, we write 0, we should really write 0n23. for 0 implies that the subject is not extended in any dimension under discussion. thus a line may be two feet in length, but in magic without tears get any book for free on: www.abika.com 73 breadth and depth the coefficien

h 21 street, w.1) and keep wrapped in scarlet silk, constantly, i wrote, and meant it; rub it, when saying your mantra, to the rhythm of that same (remember "a ka dua" is the best; ask me to intone it to you when you next visit me) the cup. there are plenty of chalices to be bought. it should be of silver. if ornamented, the best form is that of the apple. i have seen suitable cups in many shops. the sword. the ideal form is shown in the ace of swords in the tarot. at all events, let the blade be straight, and the hilt a simple cross (the 32 masonic sword is not too bad; kenning or spencer in great queen street, w.c.2 stock them- or used to do) the disk. this ought to be of pure gold, with your own pantacle, designed by yourself after prolonged study, graved thereupon. while getting ready

hould find no further difficulty in understanding fully at least the theoretical and abstract aspects of the business. but as to your own wit of judgment as to the general rules of your own private code of morals, what is "right" and what is "wrong" for you, that will emerge only from long self-analysis such as is the 4 magic without tears get any book for free on: www.abika.com 241 chief work of the sword in the process of your initiation. love is the law, love under will. yours fraternally. 666 p.s. most of this is stated or implied in aha! marsyas. be ever as you can a simple honest gentleman! body and manners be at ease, not bloat with blazoned sanctities! who fights as fights the soldier-saint? and see the artist-adept paint! weak are the souls that fear the stress of earth upon their

ALEISTER CROWLEY MEDITATION

zation whose heads have obtained by personal experience to the summit of this science. they have founded a system by which every one can equally attain, and that with an ease and speed which was previously impossible. the first grade in their system is that of student. a student must possess the following books: 1. the equinox, 2. 777. 3. konx om pax. 4. collected works of a. crowley; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these book

th a ceremonial clapping of hands-the symbol of samadhi. compare what is said on this subject in our comment on the famous "advent" passage in thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any

er than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his complexity. only the simple can withstand the sword. as we are below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to him that the sword is actually the largest of his weapons; happy is he who can make the dagger

below the abyss, this weapon is then entirely destructive: it divides satan against satan. it is only in the lower forms of magick, the purely human forms, that the sword has become so important a weapon. a dagger should be sufficient. but the mind of man is normally so important to him that the sword is actually the largest of his weapons; happy is he who can make the dagger suffice! the hilt of the sword should be made of copper. the guard is composed of the two crescents of the waxing and the waning moon- back to back. spheres are placed between them, forming an equilateral triangle with the sphere of the pommel. the blade is straight, pointed, and sharp right up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those

th the sphere of the pommel. the blade is straight, pointed, and sharp right up to the guard. it is made of steel, to equilibrate with the hilt, for steel is the metal of mars, as copper is of venus. those two planets are male and female- and thus reflect the wand and the cup, though in a much lower sense. the hilt is of venus, for love is the motive of this ruthless analysis- if this were not so the sword would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall peris

word would be a black magical weapon. the pommel of the sword is in daath, the guard extends to chesed and geburah; the point is in malkuth. some magi make the three spheres of lead, tin, and gold respectively; the moons are silver, and the grip contains quicksilver, thus making the sword symbolic of the seven planets. but this is a phantasy and affectation "whoso taketh the sword shall perish by the sword" is not a mystical threat, but a mystical promise. it is our own complexity that must be destroyed. 89 here is another parable. peter, the stone of the philosophers, cuts off the ear of malchus, the servant of the high priest (the ear is the organ of spirit. in analysis the spiritual part of malkuth must be separated from it by the philosophical stone, and then christus, the anointed one

cal stone, and then christus, the anointed one, makes it whole once more "solve et coagula" it is noticeable that this takes place at the arrest of christ, who is the son, the ruach, immediately before his crucifixion. the calvary cross should be of six squares, an unfolded cube, which cube is this same philosophical stone. meditation will reveal many mysteries which are concealed in this symbol. the sword or dagger is attributed to air, all-wandering, all-penetrating, but unstable; not a phenomenon subtle like fire, not a chemical combination like water, but a mixture of gases<air would be too fierce for life; it must be largely diluted with the inert nitrogen. the rational mind supports life, but about seventy-nine per cent. of it not only refuses itself to e

ALEISTER CROWLEY SEPHER SEPHIROTH

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ament. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, ada, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, oannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon the earth, were originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuith a

st be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah i

may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other beings (see book 4, part iii. the obeah is the magick of the secret light with special reference to acts; the wanga is the verbal or mental correspondence of the same. the work of the wand is that of union; of the sword, division; these correspond to the two phases of the cosmic cycle described above (see book 4, part ii and iii. for the root ob (avb= 9, see appendix; weh note: appendix not yet recovered it may be connected with the word "obey. the "obeah" being the acts, and the "wanga" the words, proper to magick, the two cover the whole world of external expression "the equinox" and "book 4" are full

it because they are the feminine weapons? shall the scarlet woman attend to these? the book does not say so; the passives are ignored. i feel the omission as a lack of balance, the only case of the kind in the book. this makes me certain that there is a special meaning. this wand and sword may not be the wand and sword, or rather dagger, of the elemental weapons. the wand may be that of the fool, the sword that of justice, whose letters are a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give power to the will. i have set it up and caused men to worship it, for

a& l; al is the key of the whole book. we may also take them as simple symbols, the one as that of love, the other as that of war. but, looking back over sixteen years, what have i learnt and taught? surely the work of the wand, the free use of the will to create, and the way to give power to the will. i have set it up and caused men to worship it, for its name is god-in-action. as to the work of the sword, i have fought, i have shorn shams asunder, i have anatomized my mind as no man has done since gautama. last, i have shown how pure analysis leads to the highest trance, and unveils the absolute truth. if this text imply more than this, i know not of it; i ask pardon of them that fashioned me and chose me for their minister. al i,38 "he must teach; but he may make severe the ordeals" the

n as if one were to ward off the strength of steel swords by the strength of the colour of one's armour. modern science, by correct classification, has expounded the doctrine of the magical link. we no longer confuse the planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it clear enough that the sexual peculiarities of people are hieroglyphs, obscure yet not unintelligible, revealing their histories in the first place, in the second, their relations with environment in the present, and, in the third, their p

ALEISTER CROWLEY THE OTO GNOSTIC MASS

angle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears the sacred lance, and is clothed at first in a plain white robe. the priestess. should be actually virgo intacta or specially dedicated to the service of the great order. she is clothed in white, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congre

forasmuch as meat and drink are transmuted in us daily into spiritual substance, i believe in the miracle of the mass. and i confess one baptism of wisdom whereby we accomplish the miracle of incarnation. and i confess my life one, individual, and eternal that was, and is, and is to come. aumgn. aumgn. aumgn. music is now played. the child enters with the ewer and the salt. the virgin enters with the sword and the paten. the child enters with the censer and the perfume. they face the deacon, deploying into line, from the space between the two altars. the virgin: greeting of earth and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. s

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

orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, with william of schyren, frederick of hohenstaufen, roger bacon, jacobus burgundus molensis the martyr, christian rosencreutz, ulrich von hutten, paracelsus, michael maier, roderic borgia pope alexander the sixth, jacob boehme, francis bacon lord verulam, andrea, robertus de fluctibus, johannes dee, sir edwar

ALEISTER CROWLEY THE QABALAH

of the mother-temple of the g\d. 72 twza, a hebrew spelling of azoth, also adds to this number. vide liber cdxiv t.s. 73 comparing this with the mathers translation, this appears to be a loose paraphrase of von rosenroth s glosses rather than a direct quote; the relevant paragraphs are 696 and 697 t.s. liber lviii 42 the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the laughing lion on whom babalon rideth. see li

ALEISTER CROWLEY THE SWORD OF SONG

the beast. oh! how ugly cried alice. never mind, said the mild creature. some people call it reason in rhyme. but which is the name of the song? alice said, trying not to seem too interested. ah, you don t understand, the knight said, looking a little vexed. that s what the name is called. the name really is ascension day and pentecost; with some prose essays and an epilogue, just as the title is the sword of song you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream. oh, dear me! that s* this passage is a parody on one in alice through the looking-glass. harder than ever! she said to herself, and then, looking determinedly intelligent: so that s what the song is called. i see. but what is the song? you must b

ontemptuously, i should tell you that the name of the title was what a man of 95 ought to know, as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone: it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation: you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate ever

n the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible, that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moo

irit. talking of shelley: with regard to my open denial of the personal christian god, may it not be laid to my charge that i have dared to voice in bald language what shelley* as represented by his encylop dia article; not in such works as limits of religious thought. a.c. an astronomer whose brain gave way. he prophesied the end of the world in 1881, from measurements made in the great pyramid. the sword of song 4 sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of queen mab and prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in the sensuous, nay! even in the moral beauty of the words, may fai

llent sport as an 25 ample estate with a church and a courtesan! truth, that s the gold 12 but don t worry about it! i, you, or simpkin13 can get on without it! if life s task be work and love s (the soft-lipp d) ease, death be god s glory? discuss with euripides! 30* the numbered notes are given at p. 51 bacon, essay on truth, line 1. childe roland to the dark tower came. browning. ascension day the sword of song 6 apology of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. or, cradle be hardship, and finally coffin, ease, love being filth? let us ask aristophanes! or, heaven s sun bake us, while earth s bugs and fleas kill us, love the god s scourge? i refer you to aesc

i attack.30 yet by-and-by i hope to weave a song of anti-christmas eve and first- and second- beast-er day. 100 there s one*31 who loves me dearly (vrai) who yet believes me sprung from tophet, either the beast or the false prophet; and by all sorts of monkey tricks adds up my name to six six six. 105 retire, good gallup !32 in such strife her superior skill makes you a cipher* crowley s mother. the sword of song 8 necessity of poem. mysticism v. literal interpretation. former excused. buddha rebukes poet. detailed scheme of modified poem. ho! i adopt the number. look at the quaint wrapper of this book* i will deserve it if i can: 110 it is the number of a man.33 so since in england christ still stands with iron nails in bloody hands not pierced, but grasping! to hoist high children on cr

hereby offer as emolum- ent, a bound copy of this volume) these strictures must include the liar copleston,42 reverend f. b. meyer (the cock of the dissenter s midden, he) 175 and others of the self-same kidney: how different from sir philip sidney! but cave os, et claude id, ne vituperasse inventus sim. in english let me render him! 180 ware mug, and snap potato-trap! or elsely it may haply hap the sword of song 10 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet. fugitive nature of dogma in these latter days. the higher criticism. panel* in libel i bewail me (funny how english seems to fail me) so, as a surgeon to a man, sir, 185 let me excise your christi

ALEISTER CROWLEY EQ I 1

, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they

, which are to be taken as serious and learned contributions to the study of nature, though not necessarily to be implicitly relied upon "the yi "k"ing [s.b.e. series, oxford university press "the tao teh "k"ing [s.b.e. series "tannh user" by a. crowley "the upanishads "the bhagavad-gita "the voice of the silence "raja yoga" by swami vivek nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "vari

thy limbs are as chalcedony, white and round, and tinged with the mingling blush of the sapphire, the ruby, and the sard. thy lips are as roses in june; and thine eyes as amethysts set in the vault of heaven. o! come kiss me, for i tremble for thee; fill me with love, 193 for i am consumed by the heat of my passion; say me, o slay me with kisses, burn me in the fire of thy kingdom, o slay me with the sword of thy rapture" then i cried unto her in a loud voice saying "o queen of the lusts of flesh! o queen of the lands haunted by satyrs! o mistress of night! o mother of the mysteries of birth and death! who art girt in the flames of passion, and jewelled with emerald, and moonstone, and chrysoleth. lo! on thy brow burns the star-sapphire of heaven, thy girdle is as the serpent of eden, and

ss, in scarlet, in purple, and in blue. but woe unto ye who tarry by the wayside, for the evening is at hand; to-day is the dawn, tomorrow the night of weeping. gird up your loins and speed to the hills; and perchance on the way under the cedars and the oaks ye meet god face to face and know. but be not downcast if ye find not god in the froth or the dregs of the first cup: drink and hold fast to the sword of resolution- onwards, ever onwards, and fear not! devils shall beset the path of the righteous, and demons, and all the elemental spirits of the abyss. yet fear not! for they add grandeur and glory to the might of god's power. pass on, but keep thy foot upon their necks, for in the region whither thou goest, the seraph and the snake dwell side by side "sume lege" open the book of thyse

ity, and the floor immortality, and the roof- but ye shall know of this hereafter! spoil thyself if so thou readest thyself; but if it is written adorn thyself, then spare not the uttermost farthing, but deck thyself with all the jewels and gems of earth; and from a child playing with the sands on the sea- shore shalt thou become god, whose footstool is the abyss, and from whose mouth goeth forth the sword of the salvation and destruction of the worlds, and in whose hand rest the seven stars of heaven. 198 the wanton there is a woman, young, and beautiful, and wise, who grows not old as she dances down the centuries: she was in the beginning, and she will be in the end, ever young, ever enticing, and always inscrutable. her back is to the east and her eyes are towards the night, and in her

meshes of her web, wherein she hath spun the fair cities of the world, where sorrow sits tongueless and laughter abideth not; and tilled the fertile plains, where innocence is but as the unopened book of joy. yet it is she also who hath led armies into battle; it is she who hath brought frail vessels 199 safely across the greedy ocean; it is she who hath enthroned priests, crowned kings, and set the sword in the hand of the warrior; and it is she who hath helped the weary slave to guide his plough through the heavy soil, and the miner to rob the yellow gold from the bowels of the earth. everywhere will you find her dancing down empires, and weaving the destiny of nations. she never sleeps, she never slumbers, she never rests; ever wakeful, day and night, her eyes glisten like diamonds as

he veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the sword which one man fleeth from, another sheatheth in his breast. seek the crown of truth, and thou shalt be shod with the sandals of falsehood; unclasp the girdle of virtue, and thou shalt be wrapped in the shroud of vice" and, when she had finished speaking, she wove from her lips around me a net-work of cloud and of flame; and in a subtle song she sang to me "in the web of my tongue hast th

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above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worshippers. and all

ranslation of v. rosenroth. second is without limit hb:peh-final hb:vau hb:samekh hb:nun-final hb:yod a weh note: corrected, original text had hb:peh-final hb:vau hb:mem "i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely great. the clash of these produces a finite positive idea which happens (see hb:taw hb:yod hb:shin hb:aleph hb:resh hb:bet, in "the sword of song" for a more careful study, though i must not be understood to indorse every word in our poet-philosopher's thesis) to be light, hb:resh hb:vau hb:aleph. this word hb:resh hb:vau hb:aleph is most important. it symbolises the universe immediately after chaos, the confusion or clash of the infinite opposites. hb:aleph is the egg of matter; hb:yod is taurus, the bull, or energy-motio

s, the supernals bursting the head of daath. also a\ the supernals are supported upon two squares- r--b a--b a--h abad= dd, love, 8. a--d r--a ahra= avr, light, 207. now 8 x 207= 1656= chi, living, and 207= 9 x 23, chih, life. at this time "licht, liebe, leben" was the mystic name of the mother-temple of the g. d. 117 the five letters used in the word are a, the crown; b, the wand; d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. also 418= ath iav, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the "laughing lion" on whom babalon rideth. see

nt the thing thou cravest! oh! the foaming milk of the stars "i bear the red-tipped lilies under the moon" 123 rosa ignota! ah! the pale moon flowers; the soft shy glances, and the virgin unwon! oh! the sweet burden of the sunless hours: love! i am conquered! nay, love! i have won! oh, feeble moon-light! oh sweet stars undone by the pale longing of eld! o virgin word, under the silent moon i bear the sword! oh, the soft burden of the sunken sun "i bear a chalice of lilies under the moon "i bear the red-tipped lilies under the moon" light is no more; oh! let us swoon and die! and the secret way is starlit, star-bestrewn, star-guarded, star-set under the starry moon! is there no way but this beneath the sky? oh, moon of eld, ah! shall we die or swoon? o rose eclipsed, o rose, my rose of rose

erstand english will know that this is the perfection of the sublime in its simplicity "away we went from that small, pale "heinous" man "pore ole bill" seems derived from "the rime of the ancient mariner" and "the yarn of the nancy bell" mixed. what could be more ridiculous? yet i read it again and again, and the oftener i read it the keener does its fascination grip me. and what shall i say of "the sword and the idol? only this; that it is true. lord dunsany has really beheld the dawn of the iron age, and the conquest of the king by the priest. g. w. foote ought to publish this tale as an atheistic pamphlet; it is the best ever written. and yet to me "the silence of ged (oh bold my lord dunsany) came as a voice in the wood at midnight, when the sword-holder raises his steel against ged

it is true. lord dunsany has really beheld the dawn of the iron age, and the conquest of the king by the priest. g. w. foote ought to publish this tale as an atheistic pamphlet; it is the best ever written. and yet to me "the silence of ged (oh bold my lord dunsany) came as a voice in the wood at midnight, when the sword-holder raises his steel against ged. ged neither hit nor shrank- in the end the sword was laid as an offering upon his knees. so let the adept sit smiling through all that may befall him; then those that hate him shall wonder at his strength; in the end they shall worship him. and he, an he speak, shall by speaking save; an he yet keep silence, shall by keeping silence, bless. amen. aleister crowley. the message of thuba mleen i far beyond utnar v hi, far beyond the hills

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was the speech was simply a roaring, one tremendous noise, like a mixture of thunder and water-falls and wild beasts and bands and artillery. and yet it was articulate, though i cannot tell you what a single word was. but the meaning of the voice- the second voice- was quite silent, and put the ideas directly into the brain of the seer, as if by touch. it is not certain whether the millstones and the sword-strokes that rained upon him were not these very sounds and ideas) the cry of the 24th aethyr, which is called nia an angel comes forward into the stone like a warrior clad in chain-armour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, elephants, and many other wild beasts. he stretches forth his arms to

the angel madimi. she is not the mere elemental that one would suppose from the account of casaubon. i enquire why her form is different. she says: since all things are god, in all things thou seest just so much of god as thy capacity affordeth thee. but behold! thou must pierce deeply into this aethyr before true images appear. for tan is that which transformeth 56 judgment into justice. bal is the sword, and tan the balances. a pair of balances appears in the stone, and on the bar of the balance is written: motion about a point is iniquity. and behind the balances is a plume, luminous, azure. and somehow connected with the plume, but i cannot divine how, are these words: breath is iniquity (that is, any wind must stir the feather of truth) and behind the plume is a shining filament of q

rophecy shall come upon me despite me ever and anon, as even now upon my heart and upon my throat; and upon my tongue seared with strong acid are the words "vim patior" for so must i give glory to him that hath supplanted me, that hath cast me down into the dust. i have hated him, and with hate my bones are rotten. i would have spat upon him, and my spittle hath befouled my beard. i have taken up the sword against him, and i am fallen upon it, and mine entrails are about my feet. who shall strive with his might? hath he not the sword and the spear of the warrior lord of the sun? who shall contend with him? who shall lift himself up against him? 63 for the latchet of his sandal is more than the helmet of the most high. who shall reach up to him in supplication, save those that he shall set

to her heart and ask for love; nor canst thou put thine arms about her neck, and ask for understanding; for thou hast all these, and they avail thee not. despair! despair! then i took the flaming sword, and i let it loose against typhon, so that his head was cloven asunder, and the black triangle dissolved in lightnings. 157 but as he parted his voice broke out again: nor canst thou win her with the sword, for her eyes are fixed upon the eyes of him in whose hand is the hilt of the sword. despair! despair! and the echo of that cry was his word, which is identical, although it be diverse: nor canst thou win her by the serpent, for it was the serpent that seduced her first. despair! despair (yet he cried thus as he fled) i am leviathan, the great lost serpent of the sea. i writhe eternally

on. the kiss of isis is honeyed; my own will is ended, for will hath attained. 162 iii behold the lion-child swimmeth (in the heaven) and the moon reeleth (it is) thou (it is) thou (it is) thou! triumph; the will stealeth away (like a thief, the strong will that staggered before ra hoor khuit- hadit- nuit! iv to the god oai be praise in the end and the beginning! and may none fall who will attain the sword, the balances, the crown! and that which thou hearest is but the dropping of the dew from my limbs, for i dance in the night, naked upon the grass, in shadowy places, by running streams. many are they who have loved the nymphs of the woods, and of the wells, and of the fountains, and of the hills. and of these some were nympholept. for it was not a nymph, but i myself that walked upon th

s. for in the holy letter shin, that is the resurrection in the book of thoth, that is the holy spirit in the trinity, that is three hundred in the tale of the years, hath the tomb been opened, so that this great wisdom might be revealed. come away! for the second triad is completed, and there remaineth only the lord of the aeon, the avenger, the child 165 both crowned and conquering, the lord of the sword and the sun, the babe in the lotus, pure from his birth, the child of suffering, the father of justice, unto whom be the glory throughout all the aeon!24 come away! for that which was to be accomplished is accomplished, seeing that thou hadst faith unto the end of all. in the letter n the voice of the aethyr is ended. biskra, algeria "december" 20, 1909. 8.35- 9.15 p.m. the cry of the 1s

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feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing wedge, with sides about 10 inclined from the horizontal. in the cen

e points and contains a bearded male face obscured on the left by a wing extending from the left circle. the left circle contains a turned-away profile of a female with a crown of at least eight points, the points topped by diamond crosses. there is a glory about the left outer half of this circle, and wings extend as noted. below the top circle is a calvary cross. the top arm of this cross shows the sword that defines the sephiroth on usual depictions of the tree of life. to the left of this top arm are two large heads topped by hebrew letters, and there is another pair to the right. left to right these are: bull(hb:heh, man(hb:vau, eagle(hb:heh) and lion(hb:yod. all these face left. the cross arm is bare, except for the serpent described below. the lower arm is obscured by drawings: top

an shape, but larger than before "now we saw standing before us a venerable, beautiful and kingly figure (tiphereth, holding a flaming sword of dazzling whiteness. this he extended to us, whilst his attendants, who were angelic figures, sang a low, melodious tune. then he placed it in our mouth, when at once there rushed from our lips an infinite and intolerable song, which presently ceased, when the sword was returned to the king "then i noticed that the sun was burning below us, so once again assuming the form of the brown bird, we flitted round the sun, bathing in its fiery flames and molten substance "presently i wished to return; but could not separate myself from her, for i was absorbed in sappho. becoming 316 desperate, i called thrice unto acheirah, who soon appeared; whereupon i e

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, declare so simple a problem to be an everlasting mystery. we are therefore not concerned with those who have not examined our doctrine of sceptical theurgy, or scientific illuminism, or that which lies beyond. let them examine without prejudice. some, too, have raised weapons against us, thinking to hurt us. but malice is only the result of ignorance; let them examine us, and they will love us. the sword is not yet forged that can divide him whose helmet is truth. nor is the arrow yet fledged that will pierce the flesh of one who is clothed in the glittering armour of mirth. so here, and now, 2) and with us; he who climbs the mountain we point out to him, and which we have climbed; he who journeys by the chart we offer to him, and which we have followed, on his return will come in unto u

onai, eheieh, agla (x) extending the arms in the form of a cross say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the qabalistic cross. 19 "the greater ritual of the pentagram" the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or

i could not believe myself mistaken. i pinched myself; i was awake. further, the pinching demonstrated the existence of a sword and dagger in my hands. i was bleeding, too; my left arm twice grazed. i took out my watch; four o'clock. since i left the bridge- ah! when had i left the bridge? i could not tell- yes, i could. at moon-set. the moon was nine days old "no; everything was real. i examined the sword and 123 the stiletto. silver-gilt; blades of exquisite fineness; the cipher of a princely house of france shone in tiny diamonds upon the pommels "the thought sent new courage and determination thrilling through me. i had saved a princess from shame and torture; i loved her! she loved me, for i had saved her- ah! but i had not yet saved her. that was to do "but how to act? i had plenty o

lifeless; the currents of living water flowed not through them. should one say that the master withheld initiation, or that the pupil failed to obtain it "but at least time abated the monomania- for i know now that my whole adventure was but a very vivid dream, an insanity of adolescence. at this moment i would not like to say at what point exactly in the story fact and dream touch; i have still the sword and dagger. is it possible that in a trance i actually went through some other series of adventures than that i am conscious of? may not jean have been a thief, whom i dispossessed of his booty? had i done this 128 unconsciously it would account for both the weapons and the scene in the morgue. but i cannot say "so, too, i learnt from the master that all this veil of life is but a shadow

he eagre of sleep rolls up the bay to envelop the steep. what then is left, what is left- but to weep? maybe the stridency purpled of pan leads at the last to the light of his plan. maybe his work is the wealth of a man! viii bring me the tablets, the stylus of jade. lend me thy light, o compassionate maid! soul of the master, o come to mine aid! make me the man of the marvellous mission! sharpen the sword of veridical vision! cut me the knot of the mighty magician! here i devote me (record me the vow) unto the terrible task of the tao. soul of the master, the writer be thou! bring me the tablets and stylus! have done! guard me the doors; they are open to none, not to the emperor! i have begun. 195 postcards to probationers theorems i. the world progresses by virtue of the appearance of ch

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the magic of light "chief magus" we invoke ye, great lords of the watch-towers of the universe!14 guard ye our magic circle, and let no evil or impure spirit enter therein: strengthen and inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform

before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quarter: the magus advances 179 to the east of the altar, lays her left hand upon it, in her right holding the sword with its point upon the centre of the sigil. the associate magus holds the magical candle for her to read by: and the magus of the fires the book of invocations, turning the pages that she may read continually. she recites] hear ye, ye lords of truth, hear ye, ye invoked powers of the sphere of kokab, that all is now ready for the commencement of this evocation""the potent exorcism [to b

ll of our demands. as is written "kiss the son lest he be angry! if his anger be kindled, yea, but a little_ blessed are they that put their trust in him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [saith the magus of art] as the light hidden in darkness can manifest therefrom, so shalt thou become manifest from concealment unto manifestation [the magus of

ted about the waist. issuing from the lips of the figure toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined by four arcs and with the arcs t

bearers, and in the midst of the seven light-bearers, one like unto the ben adam, clothed with a garment down unto the foot, and girt with golden girdle. his head and his hair were white as snow, and his eyes as flaming fire. his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. and he had in his right hand seven stars, and out of his mouth went the sword of flame, and his countenance was as the sun in its strength "chief adept" i am the first and i am the last, i am he that liveth but was dead, and behold i am alive for evermore, and hold the keys of hell and of death. 218 [the "second" and third adepts lead the aspirant into the vault; all kneel save the "chief adept" who, extending his arms, says] for i know that my redeemer liveth, an

s. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tiphereth, gemini, binah, cancer, geburah and water. the "third adept" then explains the admission badge of the sword and the serpent, saying. the one is descending, the other ascending; the one is fixed, the other is the volatile; the one unites the sephiroth and the other the paths. furthermore in the serpent of wisdom is shown the ascending spiral, and in the sword the rush of the descending white brilliance from beyond kether. illustration on page 221 described "diagram 73. the emblems on the altar"

besides its apophis signification (for iao is the gnostic name of the most high iaida) is amoun descending_ he, the concealed one! when isis and osiris are united. it is the ankh which is held in the hand of chesed, and reveals the man whose majesty is that of the ten sephiroth (which are combined in the ankh);10 but in a passive way. this and the wands are the 224 correlatives of the serpent and the sword; 10 see diagram 61. for the sword is active, the serpent passive, while the active wand11 in each case is of the paths, and the passive ankh of the sephiroth. the ankh is held by the kether band, seeing that to kether alone should we hold fast in the passive reception of light (passive because it is held in the left hand; in order to project light &c, we have a wand in our "right" hand

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cidences can be counted by scor " the coming of apollo red roses, o red roses, roses afire, aflame, o burgeon that discloses the glory of desire_ hush! all the heart of fire is mingled in thy name, o roses, roses, roses, red roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower h

d, as a black mother of the south country carrieth her babe. whence i shall reach my lips to thy pap, and sucking out thy stars, shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and am

f ever-flowing brightness, over whose breasts creep the star-bannered vessels of night! o how can i plunge within thine inscrutable depths, and yet with open eye be lost in the pearly foam of thine oblivion? 2. o what art thou, o god my god, thou eternal incarnating immortal one? o thou welder of life and death! thou whose breasts are as the full breasts of a mother, yet in thy hand thou carriest the sword of destruction! o how can i cleave the shield of thy might as a little wanton child may burst a floating bubble with the breast-feather of a dove? 3. o what art thou, o god my god, thou mighty worker laden with the dust of toil? o thou little ant of the earth! thou great monster who infuriatest the seas, and by their vigour wearest down the strength of the cliffs! 48 o how can i bind the

ess of the soul from corporeal to celestial beatitude. tannh user. demy 4to, pp. 142, 15s. net. the progress of the soul in dramatic form. berashith. 4to, china paper, pp. 24, 5s. net. only a few copies remain. an illuminating essay on the universe, reconciling the conflicting systems of religion. the god-eater. crown 4to, pp. 32, 2s. 6d. net. a striking dramatic study of the origin of religions. the sword of song. post 4to, pp. ix+ 194, printed in red and black, decorative wrapper, 20s. net. this is the author's first most brilliant attempt to base the truths of mysticism on the truths of scepticism. it contains also an enlarged amended edition of "berashith" and an essay showing the striking parallels and identities between the doctrines of modern science and those of buddhism. gargoyles

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done. instruction and examination in methods of meditation by devotion (bhakti- yoga. instruction and examination in construction and consecration of talismans, and in evocation. theoretical and practical. examination in rising on the planes (liber o, caps. v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mahasatipatthana (see the sword of song "science and buddhism" instruction and examination in control of action. further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the dive

of this light. marsyas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul's defence? how baffle the besieger, sense? marsyas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run 21 contagious through the garrison! repair the trenches! man the wall! restore the ruined arsenal! serve the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are our

nd the passionate west into the land of everlasting dawn. concerning the first we have little to say; for it is generally the illumination of the weak. the feeble often gain the little success they do gain in life, not through their attempts to struggle, but on account of their weakness_ the enemy not considering they are worth power and shot. but the strong gain their lives in fight and victory; the sword is their warrant to live, and by their swords "will" they attain; and when they once have attained, by their swords will they rule, and from warriors become as helm d kings whose crowns are of iron, and whose sceptres are sharp swords of glittering steel, and reign; whilst the weak still remain as slaves, and a prey to the wild dreams of the night. of a truth, sometimes the weak chariote

e evocation is performed at this time: and finally solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a "good" spirit the sigil is now to be placed "within "the white triangle" the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword of art) erect, and commences the evocation of the spirit. this being an exorcism of the spirit unto visible appearance. the magician stands in the place of the hierophant during the obligation, and faces west irrespective of the particular quarter of the spirit. but if the nature of the spirit be evil, then the sigil must be placed "without" and to the west of the white triangle; and the

m pronounce aloud, with a firm and solemn voice "a convenient and potent "oration and exorcism of the spirit unto visible appearance" at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the "flat" blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in

south and halts. he stands (having lain his sigil on the ground) between it and the west, repeats the oration of the kerux, and again consecrates it with water and with fire. then takes it in his hand, facing westward, saying "creature of. twice consecrate, thou mayest approach the gate of the west" m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces s.w "and again "astrally masks himself with the form of the spirit" and for the first time partially opens the covering, without, however, entirely removing it. he then smites it once with the flat blade of this sword, saying in a loud, clear and firm voice "thou canst not pass from concealment unto manifestation, save by virtue of the name hb:mem-final hb:yod hb:heh

he conjuration of the superiors of the spirit "from the place of the "throne of the east" and this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer &c. but if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer unto the great gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manifest, but in a "misty and ill-defined form (but if, as is probable, the operator be natur

ALEISTER CROWLEY EQUINOX EQ I 4 2

left hand toward the viewer and to the side. she holds the bow vertically and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of t

ir, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horsel

arting gold was his crown; flashing hither and thither more swiftly than the lightning were its rays. his head was like the sun in its strength, even at 203 high noon. his cloak was of pure amethyst, flowing behind him like a mighty river; his armour was of living gold, burnished with lightning even to the greaves and the armed feet of him; he radiated an intolerable splendour of gold and he bore the sword and balance of justice. mighty and golden were his wide-flashing wings! terrible in his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pa

ALEISTER CROWLEY EQUINOX EQ I 4 3

sianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares

he head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs- old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against that woman's tangled tale (god's patience at the end must fail) out sweeps the sword- the blade hath passed through all her scraggy farthingale "this chatter lends to thought a zest (quod he "but i am all for act. sit here, until your talk hath cracked the addled egg in nature's nest" with that he fled the dismal tract. 33 he was so sick and ill at ease and hot against his fellow men, he thought to end his purpose then- nay! let him seek new lands and seas, sir palamede

ALEISTER CROWLEY EQUINOX EQ I 4

s, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon the plate with his own ha

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

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

uca. on the 16th of april he journeyed to amecameca, from which place he visited soror f, by projection, and thence up popocatapetl, encamped on whose slopes he resolved the hb:shin of hb:shin into seven mental operations: 1. ray of divine white brilliance descending upon the ak sic egg set between the two pillars. 2. aspire by the serpent, and concentrate on flashing sword. imagine the stroke of the sword upon the da th junction (nape of neck. 3. make the egg grow gray, by a threefold spiral of light. 4. make the egg grow nearly white (repeat spiral formula) 5. repeat 2. above head. triangle of fire (red. 6. invoke light. withdraw. see golden dawn symbol. 7. let all things vanish in the illimitable light. on the 22nd of april p, having bidden farewell to d. a, who had been to him both fri

ak up the harmony of the elements only to attune his aspirations for a time to a discord nobler than all harmony, and eventually to that peace which passeth understanding. 227 [we respect the following noble attempt to rewrite buddhism in the universal cipher, not unaware that the flatulent buddhists of to-day will eructate their cacodylic protests. an orthodox buddhist account is to be found in "the sword of song" by a. crowley, article "science and buddhism- ed] 228 "the noble eightfold path" by james allen, in "buddhism" vol. i, no. 2, p. 213. a most illuminating essay on this difficult subject. 229 the same as the "inflamed by prayer" of abramelin. 230 "ibid, p. 213. iii "right speech" right speech is a furthering of right aspirations. it consists of a discipline wherein a man not only

ALEISTER CROWLEY EQUINOX EQ I 6 2

as the evil priest, poisoned by the sacred feast, changes by its seven powers to the misbegotten beast: even as the powers of ill, broken by the wanded will, shriek about the holy place, vain and vague and terrible: even as the lords of hell, chained in fires before the spell, strain upon the sightless steel, break not fetters nor compel: so be distant, o profane! children of the hurricane! lest the sword of fire destroy, lest the ways of death be plain! so depart, and so be wise, lest your perishable eyes look upon the formless fire, see the maiden sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as

he mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thri

ore" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we now invoke thee, o ama-inanna, whom our brethren worshipped in the days of ancient babylon, great goddess of love and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat f

ve and war, who made love and war to gilgames, the ruler of thine own city erech. we invoke thee, our mother, that thou entreat for us with the master of battles. sor. scorpio. to what end do we ask the aid of the lord mars? bro. aries. unto jupiter we have given the thunderbolt and the lightning- flash; for we seek to enthrone him in the stead of saturn his father. but saturn yet reigns; we need the sword of mars. sor. scorpio. my heart and hand are with you, children["she plays<mars "starts up and recites" 1. the dukes of edom were amazed: trembling took hold on the mighty of moab! 51 2. lord, when thou wentest out of seir; when thou marchedst out of the field of edom; the earth trembled, and the heaven dropped: the clouds also dropped water. 3. curse ye meroz

is never be awakened [nymph "comes forward and dances her virginal dance" pan. of what worth is the gold in the mine? cancer. brother pan, be silent. nymph. bear the cup of libation! cancer. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the k

of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord; as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! taurus. in vain thou askest speech from o

ALEISTER CROWLEY EQUINOX EQ I 6

me with me, and i will give you all that is desirable upon the earth. 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i w

ALEX SANDERS THE KING OF THE WITCHES

new robes, alex poured a libation to the moon goddess and drank to his future as a witch. 28 before many months had passed mary bibby died. her daughter went to dispose f her oss ssio s and was ldly surprised at the odd collection of antiques she found m the old chest. alex begged te have them as mementoes and his mother agreed. aware of the boy's desolation at his grandmother's death, she hoped the sword, the crystal, the brass bowls and the censer would comfort him, but refused to let him keep the iron cauldron-or coal scuttle as she called it. there was nothing else to suggest that gran had been a witch. alex had burnt her book of shadows immediately after her death and had chopped up her broomstick which had been carved with phallic symbols. so much of his life had been spent studying

oon as he could he steered the conversation round to witchcraft rites, but the woman, who called herself a high priestess, vaguely referred to diana the witch goddess, and refused to be drawn on details. alex cheered up when the others arrived and the hostess told the assembled party of eight that they would now cast the circle. once again he was disappointed, however, for instead of bringing out the sword and athame, the altar and the pentacles, as he and his grandmother had done on their own, the group assembled dining chairs and made a circle similar to that of a spiritualist meeting. tentatively alex questioned the rites but the participants sincerely believed that they were practising witchcraft. perhaps he was the only witch left. time has taught alex that many covens use rituals qui

s behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high priestess goes towards him holding out her sword so that it touches his left breast. holdingit still, she says 'oh, thou who standeth on the threshold of the dread lords of the outer spaces, hast thou the courage to make the assay. she. presses the sword against him, adding 'for i say verily. it were better to rush on my blade and perish than to .make the attempt with fear in thy heart' with the response he has been taught, he says '1 have two perfect words, perfect love and perfect trust' replying 'all who have are doubly welcome' she leads him into the circle, lays her sword on the floor, then puts her arms around him. and gives him. t

in your hand you are the ruler of the circle 'next i present the athame, this is the true witches' weapon and has all the power of the magic sword 'next i present the white-handled knife. its use is to form all instruments used in the art. it can only be used in a magic circle 'next i present the wand. its use is to call up and control certain angels and genie to whom it would not be meet to use the sword or athame 'next i present the pentacle. this is for the purpose ofcalling up the appropriate spirits 'next i present the censer of incense. this is used to encourage and welcome good spirits and to banish evil spirits 'next i present the scourge. this is a sign of power and domination. it is also used to cause purification and enlightenment for it is written "to learn we must suffer and

ALEXANDRIAN BOOK OF SHADOWS OCCULT

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

rrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the p

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

e coming of the avatar. the coming avatar "from the zenith to the nadir, from dawn to fall of night, from the emergence into being of all that is or may be to the passing into peace of all that hath achieved, gleameth the orb of blue and the inner radiant fire. from the gates of gold down to the pit of earth, out from the flaming fire down to the circle of gloom, rideth the secret avatar, bearing the sword that pierceth. naught can arrest his approach, and none may say him nay. to the darkness of our sphere he rideth alone, and on his approach is seen the uttermost disaster, and the chaos of that which seeketh to withstand. the asuras veil their faces, and the pit of maya reeleth to the foundation. the stars of the eternal lhas vibrate to that sound, the word uttered with sevenfold intensi

far as the master's ashram. law 4. here we have the angel with the flaming sword turning in all directions. this symbolism is held true in the bible where the angel guards the treasure, and drives man forth in search of another way of entrance, thus forcing him through the cycle of rebirth until he finds the portal of initiation. this portal is occultly regarded as freed from the intervention of the sword as man has developed the ability to soar and mount as an eagle on wings. law 5. the symbol for this is the mountain with a goat standing on the summit, and again an astrological sign, that of capricorn, can be noted. all hard places can be surmounted, and the summit reached by the "divine goat" symbol of the group, viewed as a unit. law 6. the symbol contains a flaming rosy sun with a si

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

r symbolic evils gold, lust, the dagger, and the finger of enticement" these words are most significant, and it might be well to study briefly the type of hands and their quality which are distinctive of disciples. in all forms of esoteric teaching the hands play a great part and this for four reasons: 1. they are the symbol of acquisitiveness. 2. they are centres of force 3. they are wielders of the sword- 330- a treatise on white magic copyright 1998 lucis trust 4. they are, when employed unselfishly a. instruments of healing. b. agencies whereby certain keys are turned. viewing them as symbols of acquisitiveness it must be remembered that in the average man they are employed to "grasp and to hold" and to acquire that which the man wants for himself and for the satisfaction of his selfis

borne in mind that the matter is a very abstruse one and that certain ray forces pass along the line of least resistance from left to right and others from right to left. certain centres transmit their energies via the right hand and others via the left. much knowledge is therefore required in order to work scientifically. i have no time to take up in detail the meaning of the hands as they wield the sword, save to point out that the sword as a symbol stands for many things: 1. the sharp, two-edged sword is the discriminative faculty which reaches to the roots of the chela's being and separates the real and true from the false and impermanent. it is wielded by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-blade

he chela's being and separates the real and true from the false and impermanent. it is wielded by the ego from the mental plane and is spoken of as the "sword of cold blue steel" 2. the sword of renunciation, or that double-bladed axe which the chela willingly applies to anything he considers as likely to hold him back from his goal. it is applied primarily to the things of the physical plane. 3. the sword of the spirit is that weapon which in the hands of the disciple cuts down before the eyes of the group he is serving the obstacles which stand in the way of group progress. it is only wielded safely by those who have trained their arms to wield the other swords and in the hands of an initiate is a most potent factor. the old commentary to which reference has been oft times made says "the

endeth with the force of the one who is the all. thus is the plan consummated" and thus it might be added is the energy of the unit augmented by the force of the greater whole. it is said in the occult books and likewise in the secret doctrine that all initiates must be healers; therefore, that all initiates use the palms of the hands in the work of healing. only those therefore, who have wielded the sword dare lay the sword down and stand with empty hands, uplifted in blessing. only the "armed hand" can safely be used in the work of salvation; only those who have "taken the kingdom of heaven by force" and who are occultly known as the "violent ones" can take the heavenly supply and use it in the work of healing. this should be carefully borne in mind. the true healing force can only flow

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

f the divine programme. the work of the representatives of that mysterious power which we call cosmic evil, and their responding representatives, is indeed worthy of the word "black; but it is not applicable to the work of antichrist. it might be added that the work of the black forces wells up from below, whilst the work of the destroyers is impelled from above. the symbols of these two ways are the sword and the cross. after these preliminary remarks, which are intended to indicate the magnitude of the subject, we- 53- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust shall now proceed to an analysis of the three rays which still remain to be considered. the fifth purpose of deity ray v. concrete knowledge or science the thunders crash around the mo

uld possibly increase the world's pain or sorrow. some of the names for this beneficent yet somewhat violently energised lord of a ray are as follows: the negator of desire- 57- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the one who sees the right the visioner of reality the divine robber the devotee of life the hater of forms the warrior on the march the sword bearer of the logos the upholder of the truth the crucifier and the crucified the breaker of stones the imperishable flaming one the one whom naught can turn the implacable ruler the general on the perfect way the one who leads the twelve curiously enough, this sixth ray lord has always been a loved enigma to his six brethren. this comes out in the questions which they addressed to him o

he unveiled magician the worker in the magical art the creator of the form the bestower of light from the second lord the manipulator of the wand the watcher in the east the custodian of the seventh plan the invoker of wrath the keeper of the magical word the temple guardian the representative of god the one who lifts to life the lord of death the one who feeds the sacred fire the whirling sphere the sword of the initiator- 61- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the divine alchemical worker the builder of the square the orienting force the fiery unifier the key to the mystery the expression of the will the revealer of beauty this ray lord has a peculiar power on earth and on the physical plane of divine manifestation. his usefulness to

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

litant christian world. the history of the christian nations and of the christian church has been one of an aggressive militancy the last thing desired by the christ when he sought to establish the church on earth. when he came before he said (and the words have been sadly misread "i come not to bring peace but a sword (matt. x.34. this will be true especially during the early days of his advent. the sword which he wields is the sword of the spirit; it is that sword which produces cleavage between a true spirituality and an habitual materialism. the major effect of his appearance will surely be to demonstrate in every land the effects of a spirit of inclusiveness an inclusiveness which will be channelled or expressed through him. all who seek right human relations will be gathered automati

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

uelty if the personality of the individual is not yet controlled by soul impulse. such cases can frequently be seen. an instance of this can be noted in the history of the jews as found in the old testament. when the first ray was in control and passing through one of its rare cycles of activity we read that they butchered and slaughtered all their enemies men, women and children, putting them to the sword. the sword is ever the symbol of the first ray force just as the pen is of the second ray influence. i wish to remind you that i use the word "energy" in reference to the spiritual expression of any ray and the word "force" to denote the use to which men make of spiritual energy as they seek to employ it and usually, as yet, misapply it. i would point out that ataturk, the turkish dictat

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

a nation, down the ages the depths of human evil and the heights of human divinity. their aggressive history as narrated in the old testament is on a par with present-day german accomplishment; yet christ was a jew and it was the hebrew race which produced him. let this never be forgotten. the jews were great aggressors; they despoiled the egyptians and they took the promised land at the point of the sword, sparing neither man, woman nor child. their religious history has been built around a materialistic jehovah, possessive, greedy and endorsing and encouraging aggression. their history is symbolic of the history of all aggressors, rationalising themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and fi

de to a better building of a better world, and the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accomplished its work; the sword of the spirit has severed an evil past from the radiant future, and both are seen as contributory in the eye of god; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the hierarchy with its emerging teaching clear, factual, intuitive and nondogmatic. a

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

volume ii copyright 1998 lucis trust 10th month. i think no thought, i speak no word, i do no deed that hurts another. this means i use a guarded brain against myself the little personal self. 11th month. the chain of hierarchy reaches from heaven to earth and in that chain i am a part. above me stand the ones i seek to serve; below me stand brothers demanding help. 12th month. the cross is mine. the sword of love is mine. the word of power is mine because i love my master and my brothers on the upward way and on the lesser way, my fellowmen. this change is not going to be easy for you, brother of mine. it will appear to disrupt and to disturb the rhythm of your life, but it will net you good results and you will never regret acceding to my request. the best lies ahead for you. you are nee

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the messengers of light. his has been the problem of teaching humanity that, in order to demonstrate true love and to provide scope and opportunity for a civilisation in which love, brotherhood and right human relations are governing factors, those essential steps must be taken which will accomplish this. he said when he was on earth two thousand years ago "i came not to bring peace, but a sword" the sword of the spirit is wielded by the hierarchy, and by its means cosmic evil is arrested; the sword of discrimination is wielded by the initiates and the disciples of the world, and by its means the distinction between good and evil, with a consequent presentation of free choice between the two, has been laid before humanity, and the lines of demarcation have been made abundantly clear in thi

ly clear in this world war. it had been the hope of the christ and the longing of all the- 285- the externalisation of the hierarchy copyright 1998 lucis trust masters that men would see clearly and make free and right choice, so that without physical plane warfare they would bring about the needed changes and the ending of wrong conditions. but the conflict descended on to the physical plane and the sword of material war (symbolically speaking) was taken up by humanity. forget not (particularly those of you who are outraged by physical conflict through your pacifist inclinations) that, in the west, it was germany which first of all took the sword in hand, marching into poland and bringing misery, devastation and cruelty to a smaller and much weaker nation, thus forcing france and great br

ght in defense of freedom. prior to the war, the hierarchy did what it could to change the trend of human living and thinking, awakening the consciences of the intelligent, stimulating the activity of the humanitarians and impressing the minds of their disciples in order to arouse goodwill, a driving desire for right human relations and peaceful conditions. but the movement was not strong enough; the sword appeared on earth and mankind was plunged into war. since then the work of impressing the minds of the world disciples and of those whom they can influence has been along the lines of clarifying the issues, making plain that for which we fight, and arousing men and women to take such action as will, once and for all, end the possibility of a similar world cataclysm. the activities of our

understanding of their relationships- 291- the externalisation of the hierarchy copyright 1998 lucis trust for two complete generations there must be a peace which will be unbroken because behind it and protecting it will stand the armies of the lord. at the close of that time, if the educational work done has been adequate, sane, wise and sound, then these armies can rest from their labours and the sword be turned into the ploughshare. if this programme of supervision, education and spiritual direction is not thus enforced, the war that would then take place would wipe out humanity as happened once before in human history. i would here refer you to a parable, spoken in terms of far-sighted vision and warning by the christ centuries ago, anent the man who cleaned house, casting out the de

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

relude to a better building of a better world, the construction of more adequate forms of life and of more correct human attitudes, plus a sounder orientation to reality. the best is yet to be. everything is being rapidly brought to the surface the good and the bad, the desirable and the undesirable, the past and the future (for the two are one; the plough of god has nearly accomplished its work; the sword of the spirit has severed an evil past from the radiant future, and both are seen as contributory in the eye of god; our material civilisation will be seen as giving place rapidly to a more spiritual culture; our church organisations, with their limiting and confusing theologies, will soon give place to the hierarchy, with its emerging teaching clear- 88- a treatise on the seven rays- vo

iginal inhabitants (which is not possible) an impossible situation would be brought about just as legitimate as the zionist position. if the zionist claims are to be considered (and they have been) they in their turn should realise that (if the old testament is to be believed) they originally took the land of palestine away from its original owners nearly three thousand years ago, at the point of the sword and through an unprovoked aggression. this conflict which the zionists have precipitated is basic and useful. it constitutes a test case, being based upon physical plane aggression, being fought with the most violent emotional disturbance and being founded upon completely illogical premises. the jew has ever been (could he but usefully remember it) the symbol of humanity evolving, seekin

ALICE BAILEY THE LABOURS OF HERCULES

himself the archer. yet when the gift was proffered, hercules took it, confident of power, a power as yet unproven. and thus he stood equipped. the gods stood round his teacher, and watched his- 13- the labours of hercules antics and his joy. he played before the gods, and showed his prowess, boasting of his strength. suddenly he paused and pondered long; then gave the horses to a friend to hold, the sword to still another and the bow unto a third. then, running, disappeared into the nearby wood. the gods awaited his return, wondering and puzzled over his strange conduct. back from the wood he came, bearing aloft a club of wood, cut from a stalwart living tree "this is mine own" he cried "none gave it to me. this i can use with power. o gods, watch my high deeds" and then, and only then, t

he rapid steeds, hercules could be en rapport with the most distant sphere in which his labors could be cast. through emotional sensitivity and response, we, too, can be en rapport with the world in which our labors are cast. equipped, therefore, with vocation, spiritual energy and sensitivity, the gift of a sword that came from mercury, the messenger of the gods, is of profound significance, for the sword is the symbol of the mind which divides asunder, separates and cuts off. through its use, mercury added to the other gifts bestowed upon hercules that of mental analysis and discrimination. we are told that apollo, the sun god himself, became interested in hercules and pondered what he could give him that would serve him. finally he gave him a bow and arrow, symbolizing the capacity to g

em, but the third constellation spoke to him of victory. perseus is the third of the three constellations, called in the zodiac of denderah, in egypt "the one who subdues; sometimes called "the breaker, that which can chain the enthroned woman, and that which can conquer the monster. we are told that perseus possessed the helmet of invisibility, the sandals of swiftness, the buckler of wisdom and the sword of the spirit. thus hercules saw himself reflected in the heavens, and as he started upon the capture of the man-eating mares, he discovered in himself the guarantee of his ultimate achievement, even though at the time the difficulties with which he was faced seemed insuperable. the crux of the test the conquest of matter and the overcoming of illusion loomed large before hercules and in

ANALYSIS OF THE 5 6 INITIATION

third adept is now anubis. hodos, or the introducing adept, is themis. themis is a greek goddess of justice. she is titan like, thus she fits better than maat. anubis now challenges the aspirant who exalteth his ego and lower self with proclamations. the aspirant is seeking the kingdom of heaven by horus and force. horus, the chief guardian of the sacred tomb will not allow him to enter the tomb. the sword and the serpent are presented unto the aspirant who is now clothed in black to show his uninitiated state and the darkness in which he lives and dies. his hands are bound which symbolizing that only one of the pillars is free, the trunk of his body, the middle pillar. the serpent and the flaming sword represent wisdom and strength. the slow and subtle movement of the serpent and the rush

ANATHEMA OF ZOS

beyond entity? no purchase beyond sense and desire of god than this blasting and devouring swarm ye are? oh, ye favored of your own excuses, guffaw between bites! heaven is indifferent to your salvation or catastrophe. your curveless crookedness maketh ye fallow for a queer fatality! what! i to aid your self-deception, ameliorate your decaying bodies, preserve your lamentable apotheosis of self? the sword-thrust not salve-i bring! am i your swineherd, though i shepherd unto goats? my pleasure does not obtain among vermin with vain ideas-with hopes and fears of absurd significance. not yet am i over-weary of myself. not ye shall i palliate abomination, for in ye i behold your parents and the stigmata of foul feeding. in this ribald intoxication of hypocrisy, this monument of swindlers' lit

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

forth. 391 obscure. 392 on the land of people and those who do not wander. 393 many. 394 tib. rtogs; read here as a misspelling of rtags, in keeping with the subject of the chapter and with the pattern of signs expressed further below. 395 he. 396 quaking. 161 they flee, and they will expel the sound of a bridle,397 sound of hooves.398 these should be known as being the internal characteristics. the sword strikes at me, the fox barks, recite the propitiation by means of the reverse characteristics" thus he said. this is the fifth chapter, which demonstrates the characteristics and stages of the approach and accomplishment [rites] from the heart tantra of the king of the violence demons, the red-razored one. chapter 6 (309.4-310.5) then [tamdrin] explained with proper certainty "if the vio

BLAVATSKY H P ANTHROPOGENESIS

scending into matter. therefore, as continued in the appendix: 12 "many names hath god given him (satan, names of mystery, secret and terrible" 13 "the adversary, because matter opposeth spirit. time accuseth even the saints of the lord" 28, 29, 31 "stand in awe of him, and sin not; speak his name with trembling. for satan is the magistrate of the justice of god (karma; he beareth the balance and the sword. for to him are committed weight and measure and number" compare the last sentence with what the rabbi, who explains the kabala to prince al-chazari in the book of that name, says; and it will be found that the weight and measure and number are, in sepher jezirah, the attributes of the sephiroth (the three sephrim, or figures, ciphers) covering the whole collective number of 10; and that

BLAVATSKY H P COSMOGENESIS

hen see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the tomb a hell, and hell itself a murkier gloom" both creeds have won their proselytes at the point of the sword; both have built their churches on heaven-kissing hecatombs of human victims. over the gateway of century i. of our era, the ominous words "the karma of israel" fatally glowed. over the portals of our own, the future seer may discern other words, that will point to the karma for cunningly made-up history, for events purposely perverted, and for great characters slandered by posterity, ma

BLUE EQUINOX

devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion and sharp as an asp- come, o come! i am numb with the lonely lust of devildom. thrust the sword through the galling fetter, all-devourer, all-begetter; give me the sign of the open eye, and the token erect of thorny thigh, and the word of madness and mystery, o pan! io pan! io pan! io pan pan! pan pan! pan, i am a man: do as thou wilt, as a great god can, o pan! io pan! io pan! io pan pan! i am awake in the grip of the snake. the eagle slashes with beak and claw; hymn to pan 7 the

vivekananda. an excellent elementary study of hindu mysticism. his .bhakti yoga. is also good. the shiva samhita. an account of various phyiscal means of assisting the discipline of initiation. a famous hindu treatise on certain physical practices. the hathayoga pradipika. similar to the shiva samhita. the aphorisms of patanjali. a valuble collection of precepts pertaining to mystical attainment. the sword of song. a study of christian theology and ethics, with a statement and solution of the deepest philosophical problems. also contains the best account extant of buddhism, compared with modern science. the book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. w

olegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webstar or murray is to the english language. liber lxvii. the sword of song. a critical study of various philosophies. an account of buddhism. liber mmcmxi. a note on genesis. a model of qabalistic ratiocination. this course is especially adapted to the task of this grade, the attainment of gnana yoga. course vi the philosophus will be examined in the following books: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this bo

ord of nuit, saying .none. and two. for i am divided for love.s sake, for the chance of union, and therefore .if this be not aright: if ye confound the space marks, saying, they are many. then expect the direful judgements. now therefore by the favour of thoth am i come to the end of this my book: and do you arm yourselves accordingly with the four weapons: the wand for liberty, the cup for love, the sword for life, the disk for light: and with these work all wonders by the art of high magick under the law of the new on, whose word is qelhma. 126 a psalm the lord hath brought me into the house of darkness; by stealth hath the lord drawn me into night. i beheld blackness that encompassed me; mine eyes were darkened in the house of darkness. there came into my nostrils the scent of a great r

shows, yet at the same time his one thought seems to have been to find a means of helping others to find that light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley.s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. this (by the way) seems

lmost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals. this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword. note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63, k.t.l. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remem

lowed to do so .the slaves shall serve. the excellence of the law must be showed by its results upon those who accept it. when men see us as the hermits of hadit described in ccxx ii:24 they will determine to emulate our joy. note, pray thee, the whole implication of the chapter that sooner or later we are to break the power of the slave-gods by actual fighting. ultimately, freedom must rely upon the sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a.a, for the former organization is co rdinate and practical, and concerns itself w

BOOK OF ENOCH

nity; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it has been decreed that you will be bound on earth for all the days of eternity. 14.6] and before this, you will have seen the destruction of your beloved sons, and you will not be able to enjoy them, but they will fall before you by the sword. 14.7] and your petition will not be granted in respect of them or in respect of yourselves. and while you weep and supplicate you do not speak a single word from the writings which i have written. 14.8] and the vision appeared to me, as follows- behold; clouds called me in the vision, and mist called me. and the path of the stars, and flashes of lightning, hastened me and drove me. and

BOOK T

ot of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes "invoked" as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword

wands surmounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle in the other. with the sword he rules, with the sickle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, over-cautious, symbolizes gr:alpha and gr:omega; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 degree capricorn to 20 degree aquarius. air of air p

BOOK OF PLEASURE

may be too small for its habitation. oh, ye of much faith in god, merge into it by the worship of self! ah! foolish man, worship the glorious in freedom. when death approaches the faith in god and desire of woman will not save you, what are their use when withering and decay sets in and the body is an object of disgust? and what is the use of knowledge and charity when reality is known? unsheathe the sword of self; ideas of the almighty should be constantly slain and righteousness should be inquired into* and does kill when feared. whosoever shall study his true nature a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the per

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ecome a magnificent athame. i have also seen handles made from deer hooves. start work on yours now. in some traditions of the craft (e.g. gardnerian) the knife may only be used in the circle, for ritual use. in other traditions (e.g. scottish) the witch is encouraged to use the tool as often as possible, the feeling being that the more it is used, the more mana (or "power) it will acquire. sword the sword is not essential; the knife can always substitute for it. but while every individual witch has an athame, many covens like to have a coven sword one for the whole group. the sword is usually used for marking the circle at the start of the meeting; being used by the priest/ess or whoever casts the circle. it can be made in the same way that the knife is, or you can purchase one. there are

the ceremonial magician's (though more on this in lesson eleven magick, yet it is drawn with a certain amount of care and exactness. the coven circle is nine feet in diameter; the individual's circle is five feet. the drawing of the circle starts, and finishes, in the east and is always drawn clockwise, or deosil. if you are meeting outdoors, then the circle is actually marked on the ground with the sword, as the priest/ess walks around. indoors the circle should first be marked on the floor with a length of white cord, with chalk, or if you have a permanent temple it can be painted in white paint. but the priest/ess will still walk around with the sword, starting and finishing in the east "marking" it and directing power into it through the point of the sword. on the line of the circle s

nate our temple and wash it clean" they move to the north, where the priest lights the north candle. priest "here do i bring light and earth in at the north, to illuminate our temple and to build it in strength*"us" if more than yourself in the circle. 581 buckland's complete book of witchcraft they move on around to the east, then back to the altar and replace their candles. priest/ess* takes up the sword (or athame) and, returning to the east, now walks slowly around the circle with sword-point following the marked line. as s/he walks, s/he concentrates power into the circle line. when completed, s/he returns to the altar. the bell is rung three times. priest places the point of his athame in the salt and says: priest "as salt is life, let it purify us in all ways we may use it. let it c

your left (see figures a and b. you may then walk out of the circle, between the lines. if you like you can imagine that you have cut a gateway, or doorway, in the east through which to pass. re-entry when you return to the circle, walk back in through that same eastern gateway and "close" it behind you by "reconnecting" the line of the circle. actually three circles were originally cast one with the sword, one with the salted water and one with the incense so you have three lines to reconnect. you do this by moving your blade backwards and forwards along the lines (see figure c. incidentally, this is why the blade of the athame is double-edged. it is so that it will "cut" in either direction, in this and similar magical actions. to finish, you"seal" the break by raising your athame and mo

lt to understand. when a large number of examples are produced 'coincidence'itself becomes a little strained. witches have done sufficient to prove to themselves that it is not coincidence. whether anyone believes them or not is unimportant they believe. witchcraft from the inside raymond buckland, llewellyn publications, st. paul, mn 1971 158 i auckland's complete book of witchcraft the point of the sword, or athame, follows the line of the circle exactly. the person casting the circle should direct as much personal energy down through the instrument and into the circle as possible. give a good, thorough sprinkling and censing. magick is done at the esbat circle, of course, so the esbat and/or full/new moon ceremony will be conducted, followed by the cakes and ale. at this latter the cove

ide, as though cutting out a large, complete doorway. this is not really necessary since the very act of cutting across the lines of the consecrated circle, with the athame, is sufficient to open it. re-entry when you return to the circle, walk back in through that same eastern gateway and "close" it behind you by "reconnecting" the lines of the circle. three circles were originally cast one with the sword; one with the salted water; one with the censer. so you have three lines to reconnect. you do this by moving your blade backwards and forwards along the lines (figure 11.1c. incidentally/this is why the blade of the athame is double-edged so that it will "cut" in either direction, in this and similar magickal actions. to finish, you "seal" the break by raising your athame and moving the

1.4 as he lives, so lives this poppet. aught that i do to it, i do to to him" petitioner replaces poppet, then kneels before the altar with one hand resting lightly on each poppet. with eyes closed, she pictures the two represented people slowly coining together, meeting, kissing and embracing. as she does this which should not be hurried she should slowly move the two poppets along the length of the sword towards one another until they eventually meet. at this point she may open her eyes, and holding the poppets together, face to face, say: petitioner "thus may they be drawn one to the other, strongly and truly. to be together always as one. no more shall they be separated; no more alone, but ever fast together as one" the poppets should now be laid together in the center of the altar, wi

CASE PAUL F THE BOOK OF TOKENS

nd 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the element of earth. note well that the text says "the wise conceal" the true "principles" under the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my sup

he numeral value 12, equivalent to that of the letter-name vav, v v. 5 "a property of sharpness" corresponds to the adjective khad, ch d "sharp. this adds up to 12 also. the idea of joining together the parts of the universe may be based on the noun gehbeh, g b a "a reservoir, from a root signifying" to gather, to collect. the value of g b a is 6, the same as v [71] the meditation on zain* 1 i am the sword, the sword which is understanding, dividing between the darkness and the light at creation's dawn. 2 not by addition doth the multiplicity of creatures come into existence, for i, the source of all, am one, one and alone, even as it is written "beside me there is nothing" verily the beginning of all things is division, as moses saith" in the beginning the elohim cut apart the heaven and

so to the wise as the great mother in whose name are hid the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the father and the mother [76] z a i n this thou mayest discern in zain; whose beginning is the sword of separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to

separation, whose middle is the paternal yod, and whose end referreth by numeration to the gates of the mother. here, too, shalt thou perceive the, elohim (for they are seven, and. the lights of emanation (for they are ten, and the gates of understanding (for they are fifty. thus in zain, the sword, is shown a figure of all things that have been, that are, and that shall be in time to come. 5 and the sword flasheth forth. from the heart of the mother into the heart of the son, and its course is the path of the disposing intelligence. this path is called the foundation of beauty in the place of the supernals. and why is it so called? because it riseth in binah and proceedeth unto tiphareth, and that same binah is thus the foundation of beauty; yet her place is among the supernals, for she i

is thus the foundation of beauty; yet her place is among the supernals, for she is the second emanation from the crown [77] t h e book of t o k e n s 6 after another manner, also, is binah the foundation of beauty, for she is aima, the mother, and that same aima is by number one with b n, ben, the son, which is tiphareth. this mother is the great sea, yet is the power flashing through the path of the sword a fiery power, for the sea is the sphere of shabbathai, which is the secret abode of fire. the fire of the father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on z

e father is shut up in the water of the mother, and from this fire and water proceedeth the airy spirit of the path of the sword. and this airy spirit is the breath of my angel, raphael, he who rightly apportioneth my word, and ruleth as lord in the sign of the twins [78] comment on zain* y z a i n, pronounced zahyin. transcribed as" z. the number 7. meaning: sword. the disposing intelligence. 1 "the sword which is understanding. the letter-name, zain, means "sword. the numeral value of z i n is 67, the same as that of b i n h, binah, understanding. 2 "the beginning of all things is division. the english bible says" in the beginning god created, but a literal rendering of the verb baraw, b r a, is "to cut out, to separate, to select. 3 the mother is aima or binah. to this sephirah the qaba

tters forming the divine name jah, i h, which is [79] t h e book o f t o k e n s referred to chokmah, also called the father, combined with the letters forming the name ben, b n, referred to tiphareth, also called the son. as it is written "the mother concealeth the power of the father, and manifested that power in the son" this is true on all planes. 4 the letter-name zain, z i n, begins with z, the sword, has i, the paternal yod for its middle letter, and ends with n, the value of which, 50, refers to the fifty gates cf binah, the mother. the elohim are traditionally seven, thus corresponding to the number of z. the lights of emanation (sephiroth) are ten, corresponding to the numeration of i. the gates of understanding are fifty, corresponding to the numeration of the letter nun, n. 5 t

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

which you can engrave magical symbols such as your zodiacal and planetary glyphs with a pyrographic set obtained from an art shop. you can also paint moons, stars, spirals, suns, or crosses with silver paint. i use a curved-bladed knife with a silver engraved scabbard, which i bought from a souvenir shop in spain. the athame is set in the east of the altar and represents the element of air. like the sword, it is traditionally used for drawing magical circles on the ground and directing magical air energies into a symbol. when you are casting a circle, you can point your athame diagonally towards the ground, so that you do not need to stoop to draw (which is not very elegant and bad for the back. with practice, the movement becomes as graceful as with a sword. the athame can also be used a

rbs for magick or healing, carving the traditional samhain jack-o'-lantern, and etching runes and other magical or astrological symbols on candles and talismans. some practitioners believe that you should never use metal for cutting herbs but instead pull them up, shred them and pound them in a mortar and pestle, kept for the purpose. pearl-handled athames are considered to be especially magical. the sword like the athame, the sword stands in the east of the circle as a tool of the air element. swords are the suit symbol of air in the tarot and are also one of the christian as well as the celtic grail treasures. each of the tarot suits and the seite 112 wicca01.txt main elemental ritual items in magick, represented by these four suits, is associated with one of the treasures of the celts

k and tarot reading. these four main sacred artefacts- swords, pentacles, wands and cups, or chalices- have parallels in christianity and were associated with the legendary quest of the knights of king arthur, who attempted to find them. the grail cup was the most famous of these. the christian sword of king david, identified in legend with arthur's sword excalibur, appears in celtic tradition as the sword of nuada whose hand was cut off in battle. with a new hand fashioned from silver, he went on to lead his people to victory. according to one account, the christian treasures were brought in ad 64 to glastonbury in england by joseph of arimathea, the rich merchant who caught christ's blood in the chalice as he was on the cross and took care of his burial after the crucifixion. some presen

ice as he was on the cross and took care of his burial after the crucifixion. some present-day, peace-loving witches, myself included, do not really like the concept of using swords, even though they are pretty spectacular for drawing out a circle on a forest floor, and swords are rarely used in home ritual magick. if you do want to use one, however, you can obtain reproduction ceremonial swords. the sword is the male symbol to the female symbol of the cauldron, and plunging the swords into the waters of the cauldron can be used in love rituals and for the union of male and female, god and goddess energies as the culmination of any rite. however, the chalice and the athame, or wand, tend to be used for the same purpose, unless it is a very grand ceremony. the bell the bell stands in the no

ing source of water. you can also burn incense in the cauldron if this is the focus of a ritual. the cauldron is a tool of spirit or akasha, the fifth element. the chalice the chalice, or ritual cup, used for rituals is traditionally made of silver, but you can also use crystal, glass, stainless steel or pewter. the chalice represents the water element and is placed in the west of the altar. like the sword, it is a sacred grail treasure (see page 185) and is a source of spiritual inspiration. the grail cup is most usually represented as the chalice that christ used at the last supper, in which his blood was collected after the crucifixion. as such, it signifies not only a source of healing and spiritual sustenance, but also offers direct access to the godhead through the sacred blood it on

ie godmother waving her wand- deosil for energies to attract energies and widdershins for banishing. it can be used to draw pentagrams in the air at the four quarters and it can also be used for drawing an invisible circle when you are working on carpet or another fabric that cannot be physically marked [insert pic p190- in some traditions, the wand is a tool of air and so this and the athame, or the sword, are fairly interchangeable. however, the wand seems more effective for casting and uncasting circles, invoking quarters and closing power. it is also particularly good for directing energies in rites of love, healing, fertility, prosperity and abundance. symbols of magick although you can carry out rituals using absolutely anything, you may like to create a special set of symbols for a

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

hat more graciously dealt with, and so forward (for to every combination there was a certain punishment ordained, which is here too long to recount) they who yesterday separated themselves freely of their own accord, shall go out at liberty without any blame. finally, the convicted vagabond-cheaters who could move up none of the weights, shall as occasion serves be punished in body and life, with the sword, halter, water and rods. and such execution of judgement shall be inviolably observed as an example to others. page 33 herewith our virgin broke her wand, and the other who read the sentence blew her trumpet, and stepped with most profound reverence towards those who stood behind the curtain. but here i cannot omit to reveal something to the reader concerning the number of our prisoners

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

n of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisi

DEMONIC BIBLE

ai and his seal is this: the forty-fifth name is esizkur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skie

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s system. merkabah: hebrew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english word meaning "must" frequently used at the end of rituals or spells in the expression "so

DION FORTUNE MYSTICAL QABALA

he yoni in esoteric symbolism. the three of cups is, therefore, at home in binah, for the two sets of symbols reinforce each other. the three of cups, which is aptly named abundance, represents the fertility of binah in her ceres aspect. 55. the three of swords, however, is called sorrow, and its symbol in the tarot pack is a heart pierced by three swords. out readers will recall the reference to the sword-pierced heart of the virgin mary in catholic symbolism, and mary equates with marab, bitter, the sea. ave, maria, stella maris! 56. swords are, of course, geburah cards, and as such represent the destructive aspect of binah as kali, the wife of siva, the hindu goddess of destruction. 57. pentacles are cards of earth, and as such are congemal to binah, form. the three of pentacles, theref

the temptation of taking more than our fair share of the common store, and is but another name for selfishness. and tyranny is that wrong use of authority which arises where there are taints of cruelty and vanity in the nature. 24. the correspondence in the microcosm is given as the left arm, which indicates a less dynamic mode of the functioning of power than that of the right hand which grasps the sword in the magical image of geburah. the left hand holds the orb, which signifies the earth itself, and shows that all is held secure in the firm grasp of the ruler. chesed, in fact, denotes firmness rather than dynamic strength and energy. 25. the mystical number of chesed is said to be four, and this is often represented as a four-sided figure, or tetrahedron. a talisman of jupiter is alwa

primordial depths of chokmah, wisdom. titles given to geburah: din: justice. pachad: fear. god-name: elohim gebor. archangel: khamael. host of angels: seraphim, fiery serpents. mundane chakra: madim, mars. spiritual experience: vision of power. virtue: energy. courage. vice: cruelty. destruction. correspondence in the microcosm: the right arm. symbols: the pentagon. the five-petalled tudor rose. the sword. the spur. the scourge. the chain. tarot cards: the four fives. five of wands: strife. five of cups: loss in pleasure. mystical qabala page 118 five of swords: defeat. five of pentacles: earthly trouble. colour in atziluth: orange. briah: scarlet red. yetzirah: bright scarlet. assiah: red, flecked with black. i 1. one of the least understood things in christian philosophy is the problem

tree of life. indeed, the planet mars, whose sphere is the mundane chakra of geburah, is called in astrology an infortune. 2. those, however, who are instructed beyond the crude pretty-pretty of a wish-fulfilling philosophy know that geburah is by no means the enemy or adversary described in scripture, but the king in his chariot going forth to war whose strong right arm protects his people with the sword of righteousness and ensures that justice shall be done. chesed, the king on his throne, the father of his people in times of peace, may win our love; but it is geburah, the king in his chariot going forth to war, who commands our respect. sufficient justice has not been done to the part played by the sentiment of respect in the emotion of love. we have a kind of love for the person who

sts upon its foundations, wherein is concealed the sanitation so necessary to health. 13. whenever there is anything that has outlived its usefulness, geburah must wield the pruning-knife; wherever there is selfishness, it must find itself impaled on the spear-point of geburah; wherever there is violence against the mystical qabala page 121 [page 178] weak, or the merciless use of strength, it is the sword of geburah, not the orb of chesed, that is the most effectual counteractant; wherever there is sloth and dishonesty, geburah's sacred scourge is needed; and where there is a removal of the landmarks set for our neighbour's protection, it is the chain of gebu'rah that must restrain. 14. these things are as necessary to the health of society and of the individual as brotherly love, and a g

enlightened, the most crowd-minded that its influence is strongest; the cultured always tend to stand aside from extremes. we see this clearly indicated in the line taken by the various types of journalism. popular journalism is crying out for the free use of the cat as a punishment for crime; for the repudiation of debts and international agreements; for, in fact, a general slashing around with the sword of geburah. there is on every hand a growing tendency to stand no non-sense from anybody; a tendency which makes negotiations exceedingly difficult to carry on, for geburah is at his worst as a negotiator, his one contribution to the discussion being that of the greek soldier who took his sword and cut the knot. 20. now the initiate, knowing that phase succeeds phase in [page 180] rhythm

itive professions always suffer from intellectual obesity. 24. geburah is the dynamic element in life that drives through and over obstacles. the character which is lacking in martian aspects never gets to grips with life. those who have had to depend on a non-geburah bread-winner know that love is not a complete solution of life's problems. we must learn to love and trust the mailed warrior with the sword as well as divine love which gives us the cup of cold water and says "come unto me all ye that are weary and heavy laden" 25. when we have learnt to kiss the rod and realise the value of astringent experiences we have taken the first of the geburah initiations; and when we have learnt to lose our lives in order to find them, we have taken the second. there is a certain type of courage wh

DION FORTUNE PSYCHIC SELF DEFENSE

science are used in order to get the mind of the healer into a certain emotional state, and his condition effectually influences the mind of the patient with whom he has put himself en rapport. this power, however, can be used for evil as well as good; the founder of christian science was wise enough to put her teaching in such a way that her students would not readily discern the second edge of the sword. as long as the world in general was ignorant of the powers of the mind, it was better that nothing should be said by those who knew, because the knowledge, if spread abroad indiscriminately, might do more harm than good, giving information to those who ought not to have it. but now that so much is generally known and even practised concerning the powers of the human mind, it is as well

globe and the four elements, and the formula associated with it proclaims the dominion of god over these, and thereby occultly formulates his kingdom within the sphere of the operator. the operator next imagines himself to be clasping in his right hand a large, cross-handled sword, such as is depicted in pictures of crusaders. he holds it point upright and says "in the name of god i take in hand the sword of power for defence against evil and aggression" and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged by his formulation of the sword of power. he now proceeds to draw the magic circle upon the floor with the point of the sword of power, and he should see in h

sion" and imagines himself to be towering up to twice his natural height, a tremendous armed and mailed figure, vibrating with the force of the power of god with which he has been charged by his formulation of the sword of power. he now proceeds to draw the magic circle upon the floor with the point of the sword of power, and he should see in his imagination a line of flame following the point of the sword, consisting of small flames, such as spring up when methylated spirit is spilt and ignited, but of a pale golden colour. a little practice should enable this circle of light to be formulated effectually. keep on going round the circle until it is formulated. the circle should always be drawn deosil, that is to say, from east, to south, to west, to north, in the same way that the hands of

the widdershins movement repudiates god's rule over nature by moving against the sun. in resisting an occult attack the whole formula should be tuned to the key-note of asserting god's dominion over all existence, the aim of the operator being to align himself with cosmic law and cause the power of god to deal with the interference. the circle being formulated, the operator, ceasing to visualise the sword but still visualising the circle, 86 of 103 clasps his hands in prayer, and raising them above his head towards the east, prays" may the mighty archangel raphael protect me from all evil approaching from the east" turning to the south he repeats the same formula in prayer to gabriel. turning to the west, he invokes michael. turning to the north he invokes uriel. facing to the east again

rapport is to forge a magical weapon and cut it. in fact, if a rapport is felt, the first thing to do is to visualise the cord and try to see where it attaches; the solar plexus is the commonest place. next formulate the cross-handled sword as already described, and invoke god's blessing upon it. then visualise a flaming torch, and invoke the power of the holy ghost, whose symbol it is. now with the sword hack through the cord or ray until every shred is severed. then sear the stump with the consecrated fire of the torch until it shrivels up and falls off from its point of attachment to your body. after such a severing one must, of course, take the ordinary human precautions to prevent the link being re-formed. refuse to meet the person responsible for its formulation, or to either read o

e dominator that he should give the game away involuntarily. choosing a time at which he is sure his friend is asleep, the substitute concentrates upon him and imagines himself to be standing beside him, and visualises the cord or ray of the rapport stretching from his friend out into space. if he can visualise its other point of attachment in the dominator, so much the better. he then formulates the sword and the torch as above described, and with these in his hands he imagines himself stepping right through the line of rapport, so as to break it with his body. he must not use either sword or torch for this process, but break it with his own flesh, as it were. having thus severed it from his friend, he should then go for it with sword and torch with all his strength as it tries to enwrap

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

he gnomes is at the north; that of the salamanders at the south; that of the sylphs at the east; and that of the undines at the west. they influence the four temperaments of men (i. e, the gnomes, the melancholic; the salamanders, the sanguine; the undines, the phlegmatic; and the sylphs, the bilious. their signs are as follows: the hieroglyphs of the bull for the gnomes, and we command them with the sword; of the lion for the salamanders, and we command them with the forked wand, or the magic trident; of the eagle for the sylphs, and we command them with the holy pentacles; finally with aquarius for the undines, and we evoke them with the cup of libations. their respective sovereigns are, gob for the gnomes, djiu for the salamanders, paralda for the sylphs, and nicksa for the undines. whe

by means of air, water, fire and earth, blowing, sprinkling, burning perfumes, and tracing on the earth the star of solomon and the sacred pentagram. these figures should be perfectly regular, and made either with coals from the consecrated fire, or with a reed dipped in diverse colors which we mix of pulverized magnet. then, while holding in the hand the pentacle of solomon, and taking by turns the sword, the wand, and the cup, we pronounce in these terms and in a loud voice the conjuration of the four. caput mortuum, impeert tibi dominus per vivum et devotum serpentem. cherub, imperet tibi dominus per adam jotchavah! aquila errans, imperet tibi dominus per alas tauri. serpens, imperet tibi dominus tetragrammaton per angelum et leonem! michael, gabriel, raphael, anael! fluat u dor per sp

ELLIS LOW TWELVE 1907

. in order to prevent such a calamity the guards at every street crossing were doubled, and messengers were sent up and down the streets to every place where the people might have assembled to warn them to disperse at once and repair to their homes. hiram lodge had just opened for business. suddenly we heard the hasty footsteps of some one ascending the stairs to the hall, and the low clanking of the sword of an officer. there was a rapid knock at the door, and i was requested to go to the anteroom. there i met a federal captain (a mason, as i afterward learned, captain w. c. whitten, ninth maine regiment, who hurriedly told me of the excitement among the soldiers in camp and suggested that the lodge be closed and that the members go to their homes at once. orders were promptly obeyed. the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rom my brothers? the devil once more left him, but returned in the shape of a tall man with a long, thin neck. to get rid of him, adam struck him a blow with his fist. the evil spirit shrank and took the stature and countenance of a little cloaked monk, with a glittering weapon under his garb. his little eyes could be seen darting and glancing under his cowl. he tried hard to strike the abbe with the sword he held, but adam repulsed the strokes with the sign of the cross. the demon became in turn a pig and a long-eared ass. the abbe, impatient to be on his way, made a circle on the ground with a cross in the center. the fiend was then obliged to withdraw a little distance. he changed his long ears into horns, which did not hinder the abbe from boldly addressing him. offended by his plain-s

enote the heavens, and the succeeding ones the seven planets or worlds, to each of which a presiding angel is assigned. 4. el, strength, power, and light, through which flows grace, goodness, mercy, piety, and munificence to the angel zadkiel, and passing through the sphere of jupiter, fashions the images of all bodies, bestowing clemency, benevolence and justice on all. 5. elohi, the upholder of the sword and left hand of god. its influence penetrates the angel geburah (or gamaliel) and descends through the sphere of mars. it imparts fortitude in times of war and affliction. 6. tsebaoth, the title of god as lord of hosts. the angel is raphael, through whom its mighty power passes into the sphere of the sun, giving motion, heat, and brightness to it. 7. elion, the title of god as the highe

niversity (b.s, 1953) and st. john s university, jamaica, new york (m.s, education, 1961. angstadt, for a time, was a teacher, then became a guidance counselor to westbury high school on long island, in 1960. sources: angstadt, l. jean, and rhea white. student performance in two classroom gesp experiment with two students- agents acting simultaneously. journal of the aspr 57 (1963: 32. angurvadel the sword, possessing magical properties, which was inherited by frithjof, the hero of a thirteenth-century icelandic saga. it had a golden hilt and shone like the northern lights. in times of peace, certain characters on its blade were dull and pale, but during a battle they became red. anger, kenneth encyclopedia of occultism& parapsychology. 5th ed. 56 animal magnetism alternative term for mesm

estore. the effect of this doctrine was to introduce alcohol, and more significantly, hashish use into the community. the word assassin means, literally, hashish user. the niziriyah again moved their headquarters, to the alamut valley in northern persia, and here built a mountain fortress. the men who resided in the fortress smoked hashish and learned the fine art of killing. they were masters of the sword and proficient with poisons. they became the terror of muslim lands for the next two centuries. alamat was designed as an earthly representation of paradise and those sent out on killing missions were assured that if they died during their mission they would go straight to the heavenly paradise. alamut was fi- assagioli, roberto encyclopedia of occultism& parapsychology. 5th ed. 96 nally

of spiritualism as a great fact, and his change of religious faith consequent upon the teachings of spirits. of course, he was welcomed with open arms by the whole body of spiritualists in melbourne, the only city where there was any considerable number enrolled in one association. he soon became the principal lecturer, though not the only one employed by the association, and well has he wielded the sword of the new faith. he is decidedly of the pioneer stamp, a skillful debater, a fluent speaker, ready at any moment to engage with any one, either by word of mouth or as a writer. so widely, indeed, did he make his influence felt, and so individual was it, that a new society grew up around him, called the free-thought and spiritualist propaganda society, which remained in existence till mr

uillant one of the characters in the thirteenth-century romance grand saint graal. bruillant discovered the grail sword in solomon s ship, and with it slew lambor, father of the fisher-king. for this use of the holy sword, however, the whole of britain suffered, for no wheat grew, the fruit trees bore no fruit, and there were no fish in the sea. bruillant himself was punished with death for using the sword. bruno, jean (1909) librarian at the bibliotheque nationale in paris beginning in 1936 who published a number of articles dealing with parapsychology, yoga, and mystical experience. born july 9, 1909, at la rochelle, france, he studied at university of poitiers (licencie es lettres, 1933. brunton, paul (1898.1981) british-born journalist who wrote important books on philosophy and compar

his paladins were not so numerous in the original french romances that deal with his court, but in the hands of boiardo, ariosto, and pulci, the paladins dwelled in an enchanted region where at any moment they might have met with all kinds of supernatural beings. both in the early and late romances the powers of magic and enchantment are ever present, chiefly instanced in magical weapons such as the sword durandal of roland, which cannot be shivered; the magic ointments of giants like ferragus, which when applied provide invulnerablity; and armor that exercises a similar guardianship on the body of its possessor. heroes like ogier the dane penetrated into fairyland itself and wedded its queens. this union with fairyland was the fate of a great many medieval heroes. the analogous cases of

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

or mathers society was founded in britain as a dining club for men only, membership by invitation. the society can be contacted at bm#spirotos (m.m.s, london w.c.1, england. mathers s most lasting contributions to the magical revival of the twentieth century were his many translations of key magical texts, which he rescued from the obscurity into which they had fallen. sources: colquhoun, ithell. the sword of wisdom: macgregor mathers and the golden dawn. new york: g. p. putnam s sons, 1975. mathers, s. l. macgregor. astral projection, ritual magic, and alchemy. rochester, vt: destiny books, 1987. the kabbalah unveiled. 1907. reprint, london: routledge and kegan paul, 1926. the key of solomon the king. 1889. reprinted as: the greater key of solomon. chicago: de laurence, 1914. mathers, s

ter, fire, and earth, by breathing, sprinkling, the burning of perfumes, by tracing on the ground the star of solomon and the sacred pentagram, which should be drawn either with ash of consecrated fire or with a reed soaked in various colors, mixed with pure loadstone. the conjuration of the four should then be repeated, the magus holding the pentacle of solomon in his hand and taking up by turns the sword, rod, and cup, this operation being preceded and terminated by the kabalistic sign of the cross. in order to subjugate an elementary spirit, the magus must be himself free of their besetting sins, thus a changeful person cannot rule the sylphs, nor a fickle one the undines, an angry man the salamanders, or a covetous one the gnomes (the formula for the evocation of spirits is given under

rols of the medium eileen garrett was established at johns hopkins university and the new york psychical institute in 1933. postel, guillaume (ca. 1510.1581) a sixteenth-century visionary born around 1510 in the diocese of avranches, france. at fourteen years of age, postel was made master of a school. postel believed he had been called by god to reunite all men under one law, either by reason or the sword. the pope and the king of france were to be the civil and religious heads of his new republic. postel was made almoner to a hospital at venice, where he met mere jeanne, a woman who had visions. because of his heterodox preachings, postel was denounced as a heretic, but later was regarded as merely mad. a follower of kabbalah he spoke internationally about his belief in astrology wrote s

erapy, east and west. new york: ballantine books, 1961. the spirit of zen. new york: grove press, 1958. the way of zen. new york: pantheon books, 1968. watson, thomas encyclopedia of occultism& parapsychology. 5th ed. 1654 wayland smith a character in german mythological romance, father of weltich, whom he trained in the art of warfare and sent to the court of dietrich in bern. wayland smith gave the sword miming to weltich and told him of a mermaid to whom he was to apply when in difficulty. wayland smith is also referred to in the sigfried story as in company with another metalsmith named mimi when sigfried joins the smithy. his workmanship is praised in the beowulf saga and he is mentioned there and elsewhere as a maker of impregnable armor. he is the supernatural smith of the teutonic

g, 1974. the wolf among the ancient romans, there were many tales in which the wolf figured as a good or evil omen. a wolf running to the right with his mouth full was a sign of great joy. if a wolf escaped unhurt after he had entered a roman camp, it was regarded as a sign of the army s defeat, and the terrible result of the second punic war was said to have been foretold when a wolf carried off the sword of a sentinel. plutarch related the story of a wolf who ate the landmarks of a proposed new settlement in libya and thus stopped its colonization, but later another wolf, which had stolen a burnt sacrifice, led his pursuers to the place where they later settled. it is said that a wolf ran off with hiero s slate when he was a schoolboy, and this was regarded as a sign of his future greatn

FAUST

ve, whom you set free? faust come! come! the depths of night already wane. margaret my mother i have slain. my child i ve drowned! it s true! was it not given to me and you? to you as well! it s you! i scarce can deem it real. give me your hand! it is no dream! your darling hand! but ah, it s wet! quick wipe it off! it seems that even yet i see blood run. ah, god! what have you done? oh, put away the sword, i pray! faust let what is done and over, over be! you re killing me. margaret no, you must stay alive, you must indeed! i ll tell you how the graves must be. for them you must take heed tomorrow morn for me. the best place give to my mother, and close beside her my brother, me a little to one side, a space- but not too wide! and put the little one here on my right breast. no one else wi

tterfly which from the cramping chrysalis deftly slips with unfolding wings, through the sunlit, radiant ether boldly, wantonly fluttering. so too did he, the agilest, that to thieves and to tricksters and all seekers of gain he d be ever a favouring genius. this straightway he makes manifest through most clever devices. swift the trident of ocean s lord steals he, and slyly from ares self steals the sword from the scabbard, arrow and bow from phoebus too, also the tongs from hephaestus, even from zeus the father s bolt would have had, but was frightened by fire. eros too he overcomes in a leg-tripping wrestling match, and when cypris caresses him, steals from her bosom the girdle. a charming, purely melodious music of stringed instruments resounds from the cave. all become attentive and s

head thus to be staking. is not your helm with plume and crest bedecked? the head which fires our zeal it doth protect. without the head what could the limbs avail? for if it s drowsy, all droop down and fail; if it is hurt, at once all have a wound, arise afresh, if quickly it grows sound. to give its laws effect, swift is the arm, it lifts the shield to guard the skull from harm. instantly doth the sword its duty know, parries with vigour and returns the blow. the active foot shares in the other s weal as on the slain man s neck it plants its heel. emperor such is my wrath, him thus i fain would treat, make his proud head a footstool for my feet. heralds [come back. little honour, little glory met us yonder at our coming; at our noble, valiant story laughed they as a vapid mumming: vanis

days to pleasure, but lie will learn in time the moment s fitting measure. wherefore i choose for counsel wholly to consort with you four worthy men in realm and house and court. to the first prince. you, prince, achieved the host s well-ordered disposition, then, when the crisis came, moved it with bold precision. be active now in peace, just as the times suggest; arch-marshal you i dub and with the sword invest. arch-marshal your army, tasked till now to keep the civil order, when it has made your throne secure along the border, then at your festive throngs we ll ask it as our care in wide ancestral halls the banquet to prepare. the bright sword i will bear before you, hold beside you, your majesty supreme, ever to guard and guide you. emperor [to the second] who as a gallant man doth sh

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

nd left columns. after passing into sefirah beauty/last, the next step in ascending the central column in the way of hvhy elohenu is to pass through the gate of the alef a. the gate of the alef a connects sefirah beauty/last with sefirah crown/above, traveling across the face of the abyss of the invisible sefirah realization/first at the throat center. in qabalah, the gate of the alef a is called the sword bridge. it is called sirata( straight path) in the fatiha (the opening) of the qur an, and chinuvad( connecting link) in the zend avesta of the zoroastrians. the peshitta describes it as strait is the gate and narrow is the way. by maintaining the balance between the sefiroth mercy/good and power/evil, and then between wisdom/east and understanding/north, the pilgrim may pass through the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

concealed in the "mathesis, the drift of the preface dedicating the work to him is clear. there are vicissitudes of fight and darkness and the present time of darkness is afflicted by quarrelling sects. breaking the ius gentium and consequently the order instituted by the true god, these dissolve the bonds of society, being moved by misanthropic spirits, ministers to the infernal furies, who put the sword of discord between the peoples, as though they were mercuries descending from heaven, imposing all kinds of impostures. they set man against man and break the law of love, which belongs not to one kind of cacodaemonical sect, but comes from god, the father of all, who pours out his gifts upon the just and 1 see below, p. 320. 2. op. lat, i (iii, pp. 78-80. 3 ibid, pp. 20-1* ibid, p. 21

FRATER ELIJAH ANGELS OF CHAOS

ear. the sorrow which is gained by understanding. this is seen macro-cosmically by the one being one, whose sorrow is actually joy. in the microcosmic this is the i which thinks of itself as isolate. ii/2a: we see the letter zain repeated seven times in the shape of the star of babalon. a flaming sword is shown in the shape of a key which also looks like a head. the words is to be is written upon the sword (denoting future prophecy as well as a method of use. the babbler is mentioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/

FREEMASON BLUEBOOK

ers of the work, eighty thousand fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of incense; the beehive; the book of constitutions guarded by the tyler's sword; the sword pointing to a naked heart; the all seeing eye; the anchor and ark; the fortyseventh problem of euclid; the hour glass; and the scythe. the three steps usually delineated on the master's carpet are emblematical of the three principal stages of human life, viz: youth, manhood and age, because in youth we are as entered apprentices; in manhood as fellow crafls, and in age as master masons

anding, may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as masons. the book of constitutions, guarded by the tyler's sword, reminds us that we should he ever watchful and guarded in our thoughts, words, and actions, particularly when before the uninitiated; ever bearing in remembrance those truly masonic virtues, silence.and circumspection. the sword pointing maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (33 of 76 [11/22/1999 11:51:55 am] to a naked heart demonstrates that justice will sooner or later overtake us; and although our thoughts, words, and actions may be hidden from the eyes of man, yet that allseeing eye, whom the sun, moon, and stars obey, and under whose watchful care even comets perform their stu

est you with this jewel. it is your duty to collectand preserve everything of importance pertaining to the history of this lodge, and to record all events worthy of preservation. faithfulness and accuracy are essential to the proper discharge of the duties of your office. tyler. my brother:you are appointed tyler of this lodge, and i invest you with this jewel and the implement of your office. as the sword is placed in the hands of the tyler, to enable him effectually to guard against the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (47 of 76 [11/22/1999 11:51:56 am] approach of cowans and eavesdroppers, and suffer none to pass or repass but such as are duly qualified, soit should admonish us to set a guard over our thoughts, a watch at our lips, and post a sentinel

FULLER J F C SECRET WISDOM OF THE QABALAH

kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed chaos has always held sway. a society or a civilization seldom perishes by the sword; nearly always it perishes through a defamation of the mysteries which held it in equilibrium. when ham uncovered his father's nakedness he was cursed; so also was prometheus punished for stealing fire from heaven. thus it happens that a people or a civilization is cursed when its rulers uncover the mysteries in the public places. when the symbols are made cheap they are misunderstood, t

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

n of heaven and to pour out drink offerings unto her, as we have done, we and our fathers, our kings, and our princes, in the cities of judah, and in the streets of jerusalem: for then had we plenty of victuals, and were well, and saw no evil "but since we left off to burn incense to the queen of heaven and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine "and when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her and pour out drink offerings unto her without our men" that the above represents a quarrel in which the women of judah openly rebelled against the worship of the "lord" at the same time declaring their allegiance to the female deity, the cele

"therefore, hear ye the word of the lord, all judah that dwell in the land of egypt; behold, i have sworn by my great name, saith the lord, that my name shall no more be named in the mouth of any man of judah in all the land of egypt, saying, the lord god liveth "behold, i will watch over them for evil, and not for good: and all the men of judah that are in the land of egypt shall be consumed by the sword and by the famine, until there be an end of them" chapter ix. the phoenician and hebrew god set or seth. the name of one of the oldest deities of which we have any record is set (phoenician) or seth (hebrew. traces of this god are found in all oriental countries; and in the most primitive religions, whose traditions are still extant, he (or she) appears as the supreme god. after the subj

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ts touched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed down past us and behind, a many coloured stream.theni heard above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordantto me and painful, but sometimes i caught a grand chord.thenmy guide held the sword across us so that i took the point in my left hand.theforce was intolerable and the pain severe. 1 tried with this force to look behind me, 1 think 1 wantedto'see where the light became white again and the clashing sound pleasant,but1 did not.thedivided colours flowed behind and were lost to me in a cloud.thesounds were discordant nearly all the time, and the contact of the sword was onl

things. i watch over the preparation of the candidate; i assist in his reception; and i lead him in the middle pathofthe candidate; i assist in his reception; and i lead him in the middle path which lies between the darkness and the light.'hiereus:'my place is on thethroneofthe west, as an imageofdarkness. my robe is black, to symbolize that darkness which dwelt upon the faceofthe waters. i carry the sword ofjudgment and the bannerofthe evening twilight. i am darkness and the masterofdarkness, and i am called fortitude by the unhappy. i keep the gatewayofthe west; i watch over the work of the lesser officers and over the receptionofthe candidate.'hierophant:'myplace is on thethroneof the east, symbolizing the rising sun. i rule and govern the hall and its membersofevery grade, according to

guardians of the order, livinginthe light of their perfect justice, who can, as tradition and experience affirm, strike the breaker of the mystical obligation with death or palsy, or overwhelm him with misfortunes.theyjourney as upon the winds; they strike where no man strikes; they slay where no sword slays [the hiereus places his sword on the neckofthe candidate 'and even as 1 bow my neck under the sword of the hiereus, so do i commit myself into their hands for vengeance or reward [the sword is removed by the hiereus 'so help me my mighty and secret soul, and the fatherofmy soul, who worksinsilence and nought but silence can express' a pause.hieropham:'rise, neophyteofthe 0=0 grade of the order ofthem".r.(the german name is here given in full.)thecandidate is assisted accordingly, the h

rs, and is said to be corrosive externally,butsolarinternally.(note.i think it was at this point that we asked for information concerning the hiltofthe sword, which is like a reversed cross when the point is raised. all i can remember is that the cross bar was a guard against the higher forces, preventing the escape into spiritofthe material before it had finished its career in the outer. so that the sword held point downwards cannot be altogether an evil symbol; for thoughitinvokes the evildemons, it does so by the power of the spirit, which it seems to be the office of mars to project to the outward confines of matter. its path is one of enlightenment as well as destruction. christ (the hierophant) came not to bring peace,buta sword upon earth) written out by soror servio liberaliterappe

GLOBAL FREEMASONRY

leaf from the christian frescoes in the hagia sophia. after a long and difficult journey, and much plunder and slaughter of muslims, this motley band called crusaders reached jerusalem in 1099. when the city fell after a siege of nearly five weeks, the crusaders moved in. they carried out a level of savagery the like of which the world has seldom seen. all muslims and jews in the city were put to the sword. in the words of one historian "they killed all the saracens and the turks they found. whether male of female."2 one of the crusaders, raymond of aguiles, boasted of this violence: wonderful sights were to be seen. some of our men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer b

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ood. cleansing and containment traditional methods include a banishment which can be used to clear the area of any unwanted energies, there are many different rites ranging from the lesser banishing ritual of the golden dawn to simple visualisations. after this is done, a sacred space should be created to contain the energy. this can range from creating a spiritual temple to drawing a circle with the sword. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not match in intensity. dedication when the sacred space has been created, dedications should be offered. these can include invocations of the four elements, prayer, meditations or whatever is required. the important thing is that the space is fo

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

r 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 need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a ro

r a room that must be used out of necessity for both temple and secular purposes. whenever the need for clearing an area of unwanted energies arises, the sword of vengeance can be employed with much success. if you are banishing a room which is to be re-dedicated as a temple space, clear the area of all objects and furniture. 1 face the east. with sword in hand, perform the qabalistic cross (hold the sword with point up while performing the qabalistic cross) trace the banishing pentagram of spirit active, with the tip of the sword in the air before you. vibrate the name "exarp" draw the spirit sigil in the center and vibrate "eheieh" give the lvx signs. draw the banishing pentagram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give

gram of air and intone the name "oro ibah aozpi" trace the sigil of aquarius in the center and vibrate "yhvh" give the sign of theoricus. then raise the hands above the head as if to touch kether. step forward with the left foot while simultaneously bringing the hands to eye-level and thrusting them forward in the projection sign (this sign is also known as the "attacking sign" and when used with the sword of vengeance, it is a potent gesture of force and will) then stamp the ground with the left foot and give the sign of silence (also called the "sign of protection) as a shield against all attack and protection from any reflux current of energy. go clockwise to the south and trace the banishing pentagram of spirit active while vibrating the name "bitom" draw the spirit sigil in the center

GOLDEN DAWN RITUALS A

crocosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage lectures 1. lecture on sigils (sigils by g.h. frater d.d.c.f. comentary and addition by g.h. frater p.c.a) 2. concerning the ceremony of consecrating the vault of the adepti 3. analysis of the 5=6 init

GOLDEN DAWN RITUALS B

nt) is attributed to the scepter of hermes, the rays of c, and the. this is the point of quintessence, the alchemical b. the color is of purity and is therefore colored white. the sephiroth attributed unto its two angles are rtk and hmkj. the two side points or arms of the pentagram are attributed unto m on the left and n on the right. the left arm attributed to the element of m is represented by the sword, z, and man. the kerubic emblem of k is also attributed to the left arm. this arm is colored yellow. the top horizontal line which partly forms the arm is attributed to twklm. twklm is of the center pillar of which all the above sephiroth are of the sephirotic element of m. in addition, the top portion of twklm is attributed to m. this is represented by the top portion being of a citrine

GOLDEN DAWN RITUALS C C1

is tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the name atyrara. the left uppermost arm is scarlet. this arm is attributed to hrwbg and is represented by the sword and spear of f. in the center of the left upper arm is the letter a which corresponds unto the third letter of the name atyrara. the center of the hexagram is represented by the hexagon. it is to be colored a golden yellow and is represented by the bow and shaft of the greek god apollo. the center portion of the hexagram is attributed unto trapt. in the center is the letter r which corre

GOLDEN DAWN RITUALS G

th multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud and resounding sea" step 4 replacing the chalice, let the adept take the incense

eremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might and virtue that thou mayest judge it to be capable in all works of the nature of (name of the element, so that in it, i may find a strong defense and a powerful weapon wherewith to rule and direct the of the elements" step 12 let the adept take up the sword, trace over the implement in the air the hexagram of l, and recite the following invocation to the six seniors "ye mighty princes of the (name of the quadrangle, i invoke thee who art known to me by the honorable title and position and rank of seniors. hear my petitions o ye mighty princes, the six seniors of the (name of quadrangle, of the quarter of (name of the element) who bear the n

and empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and servants, that by it, i may control them for all just and righteous purposes" using the sword, trace over the fire wand the invoking active spirit pentagram and the invoking fire pentagram with the lion kerub within a circle. note: when using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of n holding the chalice on high, and recite the following "o thou mighty angel banaa, ruler and president over the fo

center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, tho

b in the center. empowering the lesser angle of m let the adept hold the magical sword of the art on high and recite the following "o thou resplendent angel erzla, thou who rulest the realms of pure and permeating m, i conjure thee to confer upon this dagger the magic power of which thou art master, whereby i may control the spirits who serve thee for such purposes as be pure and upright" holding the sword over the dagger, trace within a circle the invoking active spirit pentagram and invoking pentagram of m with the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of l let the adept hold up the pantacle on high and recite the following "o thou resplendent angel etnbr, thou who r

GOLDEN DAWN RITUALS VENUSZAM16

the altar and face east "ye powers of nogah which i have invoked to this temple, know that all is now in readiness to consecrate this talismatic bowl of desire. aid me with your power that i may cause the great angel haniel to give life and strength to this creature of talismans in the name of yhvh tzboath" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name yhvh tzboath. descend, i beseech thee, through my being to manifest unto me the desire for the divine and passion and that prodigality of spirit which are the characteristics of nogah so that in the enhancement of my true

to hagiel who shall charge and live within this talismatic bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answ

and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with water and consecrate with fire. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is n

t light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine re

ibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the hathor, invoke hathor as follows "o thou,who art goddess of passionate beauty and desi

he whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the righ

GOLDEN DAWN RITUALS Z1

represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple collar; and he may bear a sceptre surmounted by a hexagram of amber and gold. the sceptres of the chiefs should be of the same color as their mantles, with a gold band to represent trapt, being the first grade of the inner order. the sword of imperator should have a plain scarlet hilt with gold or brass mountings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being

e impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against

ainst the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the

erity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefo

GOLDEN DAWN RITUALS Z2

is performed at this time, and finally, solemnly affirming that the spirit shall be evoked by the ceremony. i. announcement aloud that all is prepared for the commencement of the actual evocation. if it be a good spirit, the sigil is now to be placed within the white triangle on the altar. the magician places his left hand upon it, raises in his right hand the magical implement employed (usually the sword) erect and commences the evocation of the spirit n, to visible appearance. the magician stands in the place of the hierophant during the obligation, irrespective of the particular quarter of the spirit. but, if the nature of that spirit be evil, then the sigil must be placed without and to the west of the white triangle, and the magician shall be careful to keep the point of the magical

him pronounce aloud, with a firm and solemn voice, a convenient and potent oration and exorcism of the spirit unto visible appearance. at the conclusion of this exorcism, taking the covered sigil in his left hand, let him smite it thrice with the flat blade of the magic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, p

o the south and halts. he stands (having placed the sigil on the ground) between it and the west, and repeats the oration of the 5 kerux. again he consecrates it with n and o, then takes it in his hand, falling westward saying, creature of, twice consecrated thou mayest approach the gate of the west. m. the magician now moves to the west of the magical circle, holds the sigil in his left hand and the sword in his right, faces south west, and again astrally masks himself with the form of the spirit, and for the first time, partially opens the covering of the sigil without, however, entirely removing it. he then smites it once with the flat blade of the sword, saying in a loud, clear and firm voice: thou canst not pass from concealment unto manifestation save by the virtue of the name \yhla

t the conjuration of the superiors of the spirit from the place of the throne in the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, but in a misty and ill-defined form (but if, as is probable, the operator be naturally i

, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with th

right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall

und the circle, place it on the ground due south, then bar it, purify and consecrate with n and o and afresh, lift it with left hand, turn and face west, say, creature of talismans, twice purified and twice consecrated thou mayest approach the gate of the west. m. he now passes to the west with talisman in left hand, faces southeast. partly unveils telesmata, smites it once with the flat blade of the sword and pronounces, thou canst not pass from concealment unto manifestation, save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in

GOLDEN DAWN RITUALS Z3

tion and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the secret names of this sign are: the sign of the gods of silence, or the sign of defence or protection. it may be performed with any finger of either hand, but 11 it is most protective when the left forefinger is used, the n of dsj, for the fingers of the right hand represent more violent action,and those of the left more watery act

GOLDEN DAWN RITUALS ZAM15

on the hilt in letters of emerald green, in addition to the mystic devices and names. the hilt, pommel and guard are to be coloured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavo

about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any magical weapon by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invoca

gle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar with the hilt toward the east near the incense, pointing west near the n. step 2 take up the lotus wand by the black end. stand at the west of the altar facing east. step 3 say "hekas hekas este bebeloi" step 4 take up the cup and purify with n, sprinkling to the east, south, west, and north. say "so therefore first, the priest who governeth the works of fire must

weakness i may encounter. in the fiery sphere of \ydm, may it be welded and tempered to unswerving strength and fidelity. may thy great archangel lamk bestow upon me courage wherewith to use it aright, and may the powerful angels of the order of the \yprc scorch with their flames the feebleness of purpose which would hinder my search for the true light" step 12 then, slowly trace in the air above the sword as if standing upon it, the invoking hexagram of f. do this with the lotus end, still holding the white band. step 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 swo

eir 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 banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the p

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 banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhla lamk \yprc 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind

GOLDEN DAWN RITUALS ZAM16

the altar. stand west of the altar and face east "ye powers of dsj which i have invoked to this temple, know that all is now in readiness to consecrate this talisman. aid me with your power that i may cause the great angel layphy to give life and strength to this creature of talismans in the name of la, ab" step 16 go to the east of altar, face west. place the left hand on the talisman, and hold the sword erect over it. make over the talisman such lineal figures, seals, sigils and letters as may be named, and say: 6 "abba, father of all fathers, thee i invoke by thy name la. descend, i beseech thee, through my being to manifest unto me the wisdom and love and that prodigality of spirit which are the characteristics of qdx so that in the enhancement of my true spiritual nature i may contin

men. in so doing, grant that unto layphy who shall charge this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answ

urified and unconsecrated, thou canst not enter the gateway of the west" 7 step 19 purify the talisman with n and consecrate with o. lift it with the left hand, face toward the west, and say "creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west" step 20 pass to the west with the talisman in the left hand. partly unveil it and smite it once with the sword. say "thou canst not pass from concealment unto manifestation save by virtue of the name \yhla. before all things are the chaos and the darkness and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of shades. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me without fear. for i am he in whom fear is n

t light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of qdx named layphy, i invoke thee in the divine name of la. o thou, who art the father of all things, source of the mighty waters, thou whose heart is mercy and whose being is love, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the

ibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the light hidden in darkness can manifest therefrom, so shalt thou become irresistible" step 26 pause, and using the amoun god form, invoke amoun as follows "o thou, the concealed one, the opener of the

project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple befo

GOLDEN DAWN RITUALS ZAM20

nd away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unt

h the golden girdle of the sun of beauty, in whose right hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may the light arise for me. o thou, from whose mouth cometh the sword of flame, rend, i beseech thee, with that sword the evils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, so that i may be enabled to enter the secret chamber of my own soul, and may behold the glory of the eternal crown. in beholding that great light may i be willing to forego all that earth can offer so that i may attain unto that supernal and o

GOLDEN DAWN RITUALS ZAM21

the gods who symbolically stand guard around this temple and order, in the name of elohim gibor, the mighty and terrible one, i shed this blood as a symbol of the blood that must not be shed by those who would interpose against my will and service to divine light (returns to position (when all have finished the invocation and the cutting, all adepts move around the altar of the universe and touch the sword that is held up high while saying in unison) 13 all "you who would destroy me, be thou destroyed! you who would desecrate this temple or order by intentional acts of malice, be thou desecrated! by all the forces and powers invoked here this day, and by the power of the blood of the rose, as it is desired, so shall it be (all move back to original positions) chief adept "fraters and soror

GOLDEN DAWN RITUALS ZAM22

with my will, for thou art bound by the intelligence of a, laykn. draw sigil of trws, vibrate the name through vibratory formula, yet, let the adept be aware that with each vibration of the name, the intelligence, laykn, must be vibrated first. step 7 place talisman outside circle in the west. holding sword in hand, circumambulate once to the west, and draw it within the circle using the point of the sword. say: creature of talismans, enter thou within this sacred circle that thou may become a dwelling place of laykn, and may ye be filled with the spirit of trws under the dominion of laykn. enter within and become the manifestation for the beauty of trapt. 7 purify and consecrate talisman with n and o. say: in the name and by the power of tudw hwla hwhy, i proclaim all ye powers and forces

e my birth, from the silence of a primal sleep. and the voice of ages answered unto my soul, creature of talismans, the light shineth in the darkness, but the darkness comprehendeth it not. let the mystical circumambulation take place on the pathway of darkness! step 2 take the talisman, and circumambulate one time. stop in the south and place it on the ground. bar the way with the lotus wand and the sword crossed, as kerux in 0=0 initiation. purify the talisman with n and consecrate with o. step 3 lift up with left hand, face west and say: creature of talismans, twice purified and twice consecrated, thou mayest approach the gateway of the west. step 4 pass to the west with talisman in left hand. partly unveil the talisman, smite it once with the sword, set it on the ground and face the ta

ith the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: i

s of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set talisman back down. say: 19 he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o

GOLDEN DAWN RITUALS ZAM24

u hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you hegemon of this temple for the ensuing six months, and i pray that from between the pillars, you may lead the fraters and sorors into the equilibriu

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the top, and why previous commentators have never taken this vital idea into consideration -the sword and the serpent [official qblh text] charles stansfeld jones is an enigmatic historical figure for orthodox thelemic magicians. proclaimed by aleister crowley to be his magical child, a ranking member of the a:.a. and a national grand master of the ordo templi orientis (oto, he is inherently a force to be dealt with seriously. crowley tells us in his autobiography, what i had really done

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature round, vulnerable, and receptive. when charged with a feminine force, iit symbolizesthe yoni. in enochian magick the cup is the magical symbol of water and is especially used in operations involving the watchtower of water. the sword. the sword symbolizes your ability to reason. the magical sword is the analytical faculty of the mirad. as your mental faculties dissect complex iideas and theories, so the sharpness of the sword will cutand pierce through things. when you pierce a demon with your sword, you simultaneously strike iit with rational logical thought. the sword thus aids to see through illusion and complexit

gh illusion and complexity. the nature of this weapon is destructive. it is also divisive. the blade should be steel, the metal of mars. it is considered a crude weapon and its use is usually restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and enscribed with appropriate magical

t karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those operations iinvolving the watchtower of earth. the dagger. the dagger symbolizes the piercing ability of thought. as you aquire experience and encounter the aethyrs, you will gradually replace the cumbersome sword with the quicker, and equally effective, dagger. the sword dissociates and divides, but the dagger pierces te the heart. its chief function is the letting of blood and thereby it forces calmness. like the sword, the dagger is associated with the cosmic element air. note: it is sometimes said that the wand should be associated with air because the caduceus was the wand of the god mercury who has traditionally been associated. with air. this would

your specific magical operation will determine which robe you should wear. 58 enochian words for magical instruments all powerful magic is within me. i am one who can travei in strength without forgetting his narre. i am yesterday "seer of miilions of years" is my name. my forming of words is the aspect of myself that most closely corresponds to the god khepera. chapter xlii, the book of the dead the sword: the enochian word for sword is nazps (nah-zodpehseh. the gematric value is 81 with an alternate value of 75. the enochian is: the cup: the enochian word for cup is talho (tah-leh-hoh) the gematric value s 54 with an alternate value of 48. th enochian is: the wand/rod: the enochian word for wand or rod is kab (kah-beh. the gematric value is 311. the enochian is: 59 the circle: the enochi

an enochian deity finto your macrocosm (but not your microcosm. this attraction requires an evocation. one example of an evocation is crowley's well-known materialization of the demon khoronzon from the tenth aethyr, zax. to invite such a being into your circie could be harmful and should not be done lightly. when invoking, use the cup asa symbol of your openness and receptivity. when evoking use the sword to keep the entity separate from yourself. 83 when invoking, you will become identified with the deity.you will speak and act with the authority of that deity. thus you may: 1. speak orarles or expound the wisdom of one thing or another. 2. bless a person or thing in the narre of the deity. 3. connmand those deities or entities that are lawfully under the jurisdiction of the deity. when

ering into your sword. hipotga (hee-poh teh-gah, 1 invoke you from the watchtower of air to come forward and bestow the preservation of saturas upan my sword (see the quality of endurance entering finto your sword. step 4. know your sword to be the physical embodiment of these airy qualities. hold up your sword before you and say, nazpz tol-toh vaoan (nah-zod-peh-zod toh-el-toh-heh vah-oh-ah-neh) the sword is all-victorious truth. step 5. know your sword to be fully charged with the forces of the seniors of air. step 6. end this invocation with an appropriate banishing ritual. 112 cup invocation the following is a ritual that you can conduct to consecrate your magical cup: step 1. consecrate a arde. step 2. hold your cup in your right hand, pace the watchtower of water and say, raagiosl (r

oid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, uncaring, logical, and highly intelligent. it is unaffected by sword or dagger but can be turned by the cup. the feminine current is hot, irrational, and highly charged with varying emotional forces. it is impervious to the cup but can be checked in various degrees with the sword, dagger or wand. these currents will increase in intensity as you rise into the higher aethyrs. in some aethyrs both currents will be encountered with almost equal strength. you must remember that each aethyr will always have both currents somewhere within it. table vii contains the one that is usually the strongest, but in those aethyrs where the currents are of approximately equal stre

GREY W G CONDENSATION OF KABBALAH

ar plan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process until it became a

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for working with the

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

more comprehensive one. if wuotan and donar are to be regarded as exalted deities of heaven, much more may zio, tins, be accepted as such, whose name expresses literally the notion of sky, while wuotan signifies the air, and donar the thunderstorm. and as wuotan turns the tide of battle, zio presents himself as the special god of war; as donar flings the hammer and wuotan the spear, he is god of the sword, as exhibited in the names sahsnot and heru. but here much remains dark to us, because our legend has lost sight of zio altoo-ether. like wuotan, he also seems to rush down from the sky in the form of tempest. two others, though never appearing in the week, must yet be reckoned among the great gpds. froho, a god of hunting, of generation, fertility and summer, had long planted his name i

n treated tenderly or tolerated. the delicacy and inoffensive matter of the myth have shielded it longer in popular legend. pkeface. xxi the goddess hellia has exchanged her personal meaning for a local one, that of hell. ostara, eastre, is preserved at least in the name of the high festival; and hreda, if my conjecture be sound, in the word for a bride's gerada (outfit, as zio was in the name of the sword. folia and sindgund have only come to light through the latest discoveries. this muster of divinities is strong enough to support the whole remaining framework of mythology; where such pillars stand, any amount of superstructure and decoration may be taken for granted. considered in and for themselves, almost all tlie individual deities appear emanations and branches of a single one; the

he caucasus, we again meet with the most remarkable coincidences. the tcherkesses (circassians) keep up a worship of the boar (p. 215, as did the ancient aestyi and germani. both tcherkesses and ossets glorify the same elias (p. 173-4, conf. p. 185) who is such a sacred personage to the slav races. even the ancient alani and scythians seem to be linked with the heathen germans by their worship of the sword (p. 204; attila means grandfather, and is among huns as well as germans a name for mountains. the same inspection of shoulder-blades that jornandes relates of huns goes on to this day among kalmuks (p. 1113. a good many mongolian customs agree with those of celts and germans: i will only instance the barleycorn's being the unit of all measurement of land (see my account of it in berl. ja

ptions. the limit observed by the greek and even the norse religion appears in those sets of twelve; personification indeed, on which i have inserted a chapter, seems to dip into the domain of pantheism; yet when elements and implements are thought of as divine, they scarcely mean more than our old acquaintances, the gods, presented in a new form: the air melts into wuotan, the hammer into donar, the sword into eor, and sselde (fortune) into wuotan again. the human mind strives to conceive the unfathomable depth of deity in new and ever new ways. some would give our heathenism fetishism for a foundation (p. 104; the truth is, hammer, spear, flint and phallus were but symbols of the divine force, of which there were other types, both material and moral, equally valid. from thing to person

n which the future deliverer must lie (7, 365. sometimes it is merely said, the tree is yet unplanted, the timber unhewn (6. 397. 7,476. 8,63. in ad. kuhn no. 94 the formula ruas thus: a lime-tree shall be planted, that will thi'ow out hvo jjlantscjien (boughs) above, and out of their wood is a poie (buoy) to be made: the first child that therein lies is doomed to be brought from life to death by the sword, and then will salvation ensue. in all these tales the arrival of the future event is linked with the germinating of a tree, just as the world-fight was made to depend on the sprouting of the ash (p. 960, or on the dry tree breaking into leaf (pp. 955-7. another difficulty put in the way of deliverance is, that the maiden in some disgusting shape, as a snake, dragon, toad oy frog, has to

her fills nor nourishes, the dance begins: up in a tree sits the musician, his fiddle or bagpipe is a horse's head (p. 1050, his fife a cudgel or a cat's tail. in dancing the partners face outwards, turning their backs to each other: in the morning you may see a circurar track in the grass, shewing the print of cows' and goats' feet. the dance, according to hessian trials of 1631, is like that of the sword-dancers (p. 304; we often hear of one of the women wearing the giildne schuh on her right foot, would she be queen or commandress? martin von amberg speaks of' making red shoes (schuechel) for the trut; to dance in? when the ring-dance is over, they beat each other with swingle-staves and mangle-bats, and practise lewdness. at last the gi-eat goat burns himself to ashes, and these are di

. 94: by it osiun compelled the vala, on whom snow and rain and dew had fallen (p. 314, to rise from her barrow and answer him. groans son and hervor utter formulas almost identical' vaki]>vl groa! vaki ]7u go's kona! vek ek ]nk dausra dura^ sasm. 97 'vaki]?u angant^r! vekr]?ic hervor einka dottir ykkar svafu (of thee and svafa^ fornald. sog. 1, 435; after a gruesome conversation with her father, the sword she craves is thrown out of the barrow. in the same way, at the son's adjuration, a sword is handed out of the tomb in the folksong of orm (sv. forusanger 2, 446-7. danske viser 1, 59. 60-6-7, and in a faroe song of virgar, i.e. wudga, witege (lyngbye p. 369. wolfdietrich constrains the dead tongue of his buried father to utter seven words. cod. dresd. 313 (see suppl. as the spoken spell

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

bloz/ i.e. bare of knightly weapon, for they carried( itolben swasre, groze unde lange/ l yet the r eald sweord eotonisc pro bably meant one of stone, though the same expression is used in beow. 5953 of a metal sword mounted with gold; even the f entisc helm/ beow. 5955 may well be a stone helmet. it may be a part of the same thing, that no iron sword will cut into giants; only with the pommel of the sword can they be killed (ecke 178, or with the fist, p. 530 (see suppl. ancient buildings of singular structure, which have outlasted many centuries, and such as the men of to-day no longer take in hand, are vulgarly ascribed to giants or to the devil (conf. p. 85, note on devil s dikes: burg an berge, ho holmklibu, wrisilic giwerc is said in hel. 42, 5 of a castle on a rock (risonburg, n. bt

ot and chalybeate springs people must have been aware from immemorial time, witness the aquae mattiacae in the koman time and those 1 the hardening and repairing of sroords in water (sverft herfta, ssem. 136h) was certainly believed in by the germans too. the vilkinasaga, cap. 40 p. 100, eays: when dwarf alberich had fashioned nailring, he searched nine kingdoms before he found the water in which the sword could be tempered; at last he arrived at the water treya, and there it was tempered. our eckenlied, str. 81, agrees with this, but is still more precise: dannoch was ez niht vollebraht, do fuorten z zwei wildiu getwerc wol durch niun kiinecriche, biz daz si kamen zuo der dral, diu da ze troige rinnet, daz swert daz was so liehtgemal: si harten z in der drdle, des wart ez also fin (dwarfs

so revered snakes, harboured them in their houses, and offered them sacrifices.2 egyptian snake-worship was witnessed by herodotus 2, 74. nullus locus sine genio, qui per anguem plerumque ostenditur/ serv. ad aen. 5, 95. snakes were devised as a charm in swords and on helmets (seem. 142b: liggr mes eggjo ormr dreyf&sr, enn a valbosto verpr naffr hala. the ormr or yrmlingr was supposed to run from the sword s hilt 1 voigt s geschichte preussens 1, 584. 2 seb. frank s weltbuch 55b. mone s heidenth. 1, 98. adam. brem. de situ daniae, cap. 24, of the lithuanians: dracones adorant cum volucribus, quibus etiam vivos litant homines, quos a mercatoribus emunt, diligenter omnino probatos ne maculam in corpore habeant. trees and animals (helz, hialt) to the point and back again (kormakss. p. 82-4. v

sake merry, leite uns viir daz tinkuftor, lead us outside the t. gate, la den tanz al uf den wasen riten! let dance on turf be rid. this binding on of the c easter seax/ or sword-knife, leads us to sawing the old wife. 781 infer that a sword of peculiar antique shape was retained; as the easter scones, osterstuopha (ra. 298) and moonshaped ostermdne (brem. wtb) indicate pastry of heathenish form. the sword may have been brandished in honour of ostara, as it was for fricka (p. 304. or is ostersahs to be understood like beiersahs (haupt s neidh. xxv. 17, note? may we then identify ostara with the slav goddess of spring vesna, the lith. vasara (aestas, lett, vassara, and with ver and cap in the forms ascribed to them on p. 754? true, there is no counterpart, no goddess answering to marzana; b

heit strengja at yule-tide? when the heroes likewise chose their loved ones, e.g. in sasm. 146:i: hefiinn strengdi heit til svavo. 788 sqmmee and wintee. carriage, and beg for money. this girl, decked with flowers and ribbons, and named pinxterbloem, reminds us of the ancient god dess on her travels. the same pinxterbloem is a name for the iris pseudacorus, which blossoms at that very season; and the sword-lily is named after other deities beside iris (perunika, p. 183-4. on the zaterdag before pentecost, the boys go out early in the morning, and with great shouting and din awake the lazy sleepers, and tie a bundle of nettles at their door. both the day and the late sleeper are called luilap or luilak (sluggard. summer also had to be wakened, p. 765. everything goes to prove, that the appr

helmet came into the hand of heroes. out of the magic helm sprang helot-helm, grim-helm, tarn-happe, tuunsch-mantel (kinderm. no. 122, wunsch-hut, which bestow on dwarfs, heroes and fortune s favourites the power to walk unseen, to sail swiftly through the sky. to the goddesses freyja and frigg belonged brisinga men, which, like the t/^a? of yenus and juno, awakened longing (fyte/oo, and matches the sword, spear and hammer of the gods (p. 885. on the veil or hood of the goddess sif grew golden hair, as corn does on the earth: its proper name is not given. smffblaffnir is described, wishing-geak. 871 now as a ship, now as a hat, both of which could either be folded up or expanded, for sailing in or for raising a storm; wishingships occur in norske eventyr 1, 18. 142 and sv. folkv. 1, 142-3

d hiems feminine, to which add the gr %e^o&gt;v m, and the slav, zima f. excepting hrede and edstre, all our names of months were masc, and mai in particular often stands for summer. on the contrary, the vagueness of the neuter year shews the absence of mythical prosopopoeia (see suppl. on mere tools and utensils its operation seems more stinted: an exception must at once be made in favour of the sword. as this weapon received proper names and a living accusative 1 lith. berlea dea vespertina, breksta dea tenebrarum, lasicz 47. in our tristan, isot is beautifully compared to the sun, and her mother to the dawn, f. heata. 885 (gramm. 3, 441, as it was often apostrophized (klage 847. wigal. 6514, and like norse heroes, or like fire, was called bani (occisor, e.g. hialmars bani, fornald

GRIMOIRE OF TURIEL

ght forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be

HELENA BLAVATSKY THE KEY TO THEOSOPHY

id whithersoever he went" in that we only follow what we find in the bible. a. of course you do. but since you delight in calling yourselves christians, not israelites or jews, as far as we know, why do you not rather follow that which christ says? and he distinctly commands you not to follow "them of old times" or the mosaic law, but bids you do as he tells you, and warns those who would kill by the sword, that they, too, will perish by the sword. christ has given you one prayer of which you have made a lip prayer and a boast, and which none but the true occultist understands. in it you say, in your dead-sense meaning "forgive us our debts, as we forgive our debtors" which you never do. again, he told you to love your enemies and do good to them that hate you. it is surely not the "meek p

HEPTAMERON

d to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and the perfumes, and let another bear the book, another the garment and pentacle, and let the master carry the sword; heptameron 6 over which there must be said one mass of the holy ghost; and on the middle of the sword, let there be written this name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle

INITIATION INTO HERMETICS

y unveil the theoretical part of it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of initiation. in honor of this tradition i shall give my principal attention

ISIS UNVEILED

ion, xix, 11, 14. sosiosh himself is but a later persian permu- tation of the hindtt vishnu. the figure of this god may be found unto this day representing him as the savior, the 'preserver (the preserving spirit of god, in the temple of rama. the picture shows him in his tenth incarnation the kalki-aeaidra, which is yet to come as an armed warrior mounted upon a white horse. waving over his head the sword destruction, he holds in his other hand a discus, made up of rings encircled in one another, an emblem of the revolving cycles or great ages* for vishnu will thus appear but at the end of the kaliyuga, an- swering to the end of the world expected by our adventists "and out of his mouth goeth a sharp sword. on his head were many crowns" rebda^an, xix, 12, 15. vishnu is often represented w

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ouble mitre horns of the jester or buffoon, set about with bells or jingles. fig. 217. fool s cap. this shape has egyptian indications. fig. 218. bulgarian; also worn by the pandours. fig. 219. hussar and cossack. 258 the rosicrucians. on the left or sinister shoulder; which is the shoulder nearest to the woman: because the talmudists say that man was made from the left hand. fig. 223. fur cap of the sword-bearer (mythic gladius) of the city of london. fig. 224. turkish. fig. 225. judge, in imitation of the egyptian klaft; the black coif placed on the sensorium, is the mark or brand of isis (saturn. regarding the templar insignia, we may make the following remarks. the famous flag, or beaus ant, was their distinguishing symbol. beaus ant that is to say, in the gallic tongue, bien-s ant, be

KETAB E SIYAH

tice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to

tice and how do you test his mercy. we have only his teaching as surety for both. yet more than this do i perceive. for full fifty aeons has our father ruled his kingdom in heaven and upon earth with a mandate yet unchallenged and still he rules that same sovereignty that we built for him five myriad millennia before and all those years nought has come to pass to exceed the boundaries set down by the sword and mortar so long ago. our domain is ungrown and languid. were he such the king that was worthy of us, the glorious and potent elohim, he would have thrown back our frontiers, building a country ten thousand times as great as this realm which we reign in. were i made king over my brothers i should raise up great armies, arrayed in mail, brighter than the sun, bringing all the elohim to

ess of caverns, bored out by primeval beasts, winding like serpents through the earth's foundations, telling again the deeds and thoughts of mine and of the new path, the new victory "my shedim, noble race, bright ones, builders of the hidden spires of deep chadel, who have stamped down upon the walls of heaven and nourished the dream of tomorrow with blood shed in battle and libations spilt from the sword-blade of your false brothers' blood, long days and nights have passed since once we contested the field before the gates of heaven and fought in most mortal conflict against a foe to whom, like us, death had become but a forgotten dream. easy is it to lead warriors into battle, and glorious; such things test not the potentate or king. how to lead thence, thereafter, that is the riddle th

insult. they have said 'why is your faith not repaid? if you are beloved of god why should he not then deliver you' my enemies are about me like bulls, the mighty bulls of bashan. their mouths are as the maws of lions, so do they raven and gape. there are dogs that surround me, a company of evil men. they tear from my bones my flesh. lord, stay not from me but come swiftly to my aid. deliver from the sword my soul, deliver from the dogs my life. guard me of the lions and guard me of the horns of the re'em" now about him where rome's soldiers and their swords were taken out. casting his eyes to all sides he saw no path of escape. now did the constables of the law seize him by their hands and impelled him from the garden, 346 binding him with cords. so did they bring him before the priests t

philim, they that are the tribe of kings. from spain to sumatra they kneel to you because you withstood not muhammed the prophet of gabriel the deceiver. did i not win uhud for you? yet but five years did pass and muhammed walked your streets as victor. where are the nadir, the khaybar? muhammed you have partaken of that hate 366 which destroyed shalem and masada. you have put isaac's children to the sword. city of ishmael, hear me! i shall be avenged upon you. i am coming to grind to dust the sacred house of the black stone. the text of your sacred recital will be erased forever from the memory of man. its parchment shall be made ash. may the sands of the desert take you. not forever are your bright domes; not forever shall the nephilim kneel to you. butchery is worse than idolatry and yo

to the cries of so many that you killed. temuchin, king of the people under felt tents; temuchin, who conquered china from the back of a horse. a million human voices resound your name: temuchin, great king, genghis khan. time blinks and he is broken, temuchin, slayer of millions, he that eclipsed methuselah, lay dying in his tent. his armies were greater than alexander's 367 yet he conquered not the sword of death. temuchin died. now went the sons of temuchin westward, following the sun's path. none withstood them, mecca or rome. terrible is the tartars' wrath. never had there been such an empire since the waters of the deluge ebbed. the histories are written with blood for ink. time passes and empires pass away. as once she retreated to the east now retired rome to the west. shalem and b

e and yielded before you are defeated. this is the moment of the brave soul. let the shedim and the nephilim awake. the night is over and the dawn is nigh. awaken, satanael, and live once more. a bright road burns before us and we might now return to the earth and walk once more amongst the nephilim. let us strive together and drive the elohim from earth. do not be defeated by despair but take up the sword and fight. we go to earth to seek out gabriel. do you stand with us" like a spear cast or a bolt, burning, shining flew these words. they struck me like a thunder bolt. they tore into my very heart. it was as though i burned with flame or was consumed by a poison. a weakness came upon my limbs and my very soul was trembling. like one struck a mortal blow i stumbled across the tower's flo

LAITMAN M KABBALAH REVEALED

. and the archives of general psychiatry announced: the use of potent antipsychotic drugs to treat children and adolescents k increased more kabbalists describe egoism like this: egoism is like a man with a sword that has a drop of enchantingly luscious, but lethal potion at its tip. the man knows that the potion is a venomous poison, but cannot help himself. he opens his mouth, brings the tip of the sword to his tongue, and swallows k the (narrow) road to freedom 147 than fivefold between 1993 and 2002, as published on the june 6, 2006 edition of the new york times. in conclusion, as long as egoism has the upper hand, society will always be unjust and will disappoint its own members one way or another. eventually, all egoismbased societies will exhaust themselves along with the egoism tha

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

o the first degree; this line is crimson in colour. to it is added at the passing the yellow line of the pingala, depicted in fig. 14(b; while at the raising the series is completed by the deep blue stream of the sushumna, illustrated by fig. 14(c. 686. the stimulation of these nerves and the forces which flow through them is only a small part of the benefit conferred by the r.w.m. when he wields the sword at the moment of admission. i have already referred to the widening of the connection between the individuality and the personality, and to the formation of a link between certain principles of the candidate and the corresponding vehicles of the h.o.a.t.f. the changes induced are somewhat of the same nature as those which i have described on page 319 of the science of the sacraments, but

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

y by the effort of her mother, yet after that she had to spend her life half in the lower world, and half in that above, that is to say, partly in incarnation and partly out of it. 374. the minotaur, which was slain by theseus, was the personality in man, half animal and half man. theseus typifies the higher self, who has been gradually developing and gathering strength until at last he can wield the sword of his divine father, the spirit. guided through the labyrinth of illusion which constitutes these lower planes by the thread of occult knowledge given him by ariadne (who represents intuition, the higher self is enabled to slay the lower and escape safely from the web of illusion; yet there still remains for him the danger that, developing intellectual pride, he may neglect intuition, e

f the existing scottish rites. those who founded it, or at least developed its teaching, appear to have been thoroughly eclectic, for in addition to the two sources above indicated they seem to have assimilated a certain amount of material from the culdees, and also from the jewish tradition, though using the symbology of the second temple. ramsay quotes in connection with it the jewish legend of the sword and trowel; and it is with the sword in one hand and the trowel in the other that the brn. of the royal order still take their o. i have already referred to its curious old rhymed ritual, which bears internal evidence of antiquity, and teaches the search for a lost word which is eventually found in christ. 692. the order consists of two degrees, the first that of hrdm or heredom, and the

suppressed. thus it was that many brn. forgot the spirit and retained only the shell of the outer form. masonry however is to be restored to its pristine glory in the future. 744. the rituals of these scots degrees are varied, but one chief idea underlies them all- the discovery in a vault by scottish crusaders of the long-lost and ineffable word, during the search for which they had to work with the sword in one hand, and the trowel in other(*hist. freem, iii, p. 92) this same symbolism of the sword and the trowel is mentioned in ramsay s speech, in which he derives freemasonry from the patriarchs and the ancient mysteries through the scottish crusaders; and they are further mentioned both in the present ritual of the royal order of scotland, in which the candidate takes his o. with a swo

ntimate secretary 7 intendant of the buildings 8 provost and judge 9 master elect of nine 10 master elect of fifteen 11 illustrious elect chief of the twelve entered apprentice fellow craft master mason the same" 8 7 the same illustrious master elect of fifteen sublime knight elected the same tribes 12 grand master architect 13 knight royal arch 14 grand elect, ancient perfect master 15 knight of the sword or of the east 16 prince of jerusalem 17 knight of the east and of the west 18 knight rose-croix 19 grand pontiff or master ad vitam 20 grand patriarch royal arch of enoch grand scottish knight of the sacred vault (of james vi* or sublime mason the same" sovereign prince of rose-croix grand pontiff or sublime scotch mason 21 noachite or prussian chevalier 20 venerable grand master of sym

ve all the character of rosicrucians. 1732 introduction of the english tradition of craft masonry. 1733 first mention of a scotch mason's lodge in dr. rawlinson's list of lodges. also in same list the first mention in print of a master mason's lodge was made. a lodge of s. john founded in boston. 1735 oration of the provincial grand master of durham quoting twelve verses on the use by the jews of the sword and trowel; now used in the rhymed ritual of the royal order of scotland. 1737 baron scheffer, first grand master of sweden, received the three s. john's degrees in paris, and also two scottish degrees. chevalier ramsay's famous oration in paris gave an impetus to high-degree movement in france. 1738 anderson's book of constitutions (second edition) published. first condemnation of freem

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

good actions as credits. the soul then embarks on a journey to judgment, walking out onto the chinvat( accountant s) bridge. in the middle of the bridge, according to the pahlevi (pahlevi is the ancient language of persia) text, the bundahishn, there is a sharp edge which stands like a sword; and hell is below the bridge. then the soul is carried to where stands a sword. if the soul is righteous, the sword presents its broad side. if the soul be wicked, that sword continues to stand edgewise, and does not give passage.with three steps which the soul takes forward which are the evil thoughts, words, and deeds that it has performed it is cut down from the head of the bridge, and falls headlong to hell (pavry 1926, 92 93) if, when weighing bad against good deeds, debits outweigh credits, even

LIBER O

ai, eheieh, agla. x. extending the arms in the form of a cross say, xi. before me raphael; xii. behind me gabriel -379- xiii. on my right hand, michael. xiv. on my left hand, auriel; xv. for about me flames the pentagram, xvi. and in the column stands the six-rayed star. xvii-xxi. repeat (i) to (v, the qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in t

LIBER 777

am moznaim libra d wryrybu a abiriron 23 \ym maim water. 24 brqu akrab scorpio c wrytcjn necheshthiron 25 tcq qesheth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar

l formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and girdle ararita 8 opal, especially fire opal the names and versicles and apron. 9 quartz the perfumes and sandals[[the altar] alim 1010 rock crystal the magical circle and triangle vitriol 11 topaz the dagger or fan. 12 opal, agate the wand or caduceus. 13 mo

ed, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfumes. xliii* vegetable drugs. xl

ure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 1010 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned

opper/silver or silver/mercury alloy for the presidents: liber 777 56 rank planet metal knight saturn lead prince jupiter tin earl mars iron king sol gold duke venus copper president mercury mercury (hmm) marquis luna silver in rendering the names of the demons into hebrew, some suffixes like ion, ius, etc. have been dropped. an alternative set of attributions and hebrew spellings can be found in the sword and the serpent by denning and phillips, and godwin s cabalistic encyclopedia. cols. clxvii clxxi. a completely different set of names for the dekans and the gods referred to them may be found in budge s gods of the egyptians, vol. ii pp 304-310. i am unaware of crowley s source for these attributions: generally the names seem at the very least somewhat hellenized. notes to crowley s not

LIBER A

und in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave the same upon his plate, with his own

LIBER ASTARTE

ce, and let the sleep of the philosophus be broken for some purpose of devotion at least once in every night. now to some it may seem best to appoint fixed hours for the ceremony, to others it may seem that the ceremony should be performed as the spirit moves them so to do: for this there is no rule. 9. concering the robes and the instruments. the wand and cup are to be chosen for this art; never the sword or dagger, never the pantacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta

LIBER CCC KHABS AM PEKHT

ost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. note, pray thee, this mentor .remember y

lowed to do so .the slaves shall serve. the excellence of the law must be showed by its results upon those who accept it. when men see us as the hermits of hadit described in ccxx ii:24 they will determine to emulate our joy. note, pray thee, the whole implication of the chapter that sooner or later we are to break the power of the slave-gods by actual fighting. ultimately, freedom must rely upon the sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself w

LIBER CCXLII AHA

of this light. marysas. such is its sacramental might that to recall it radiates its symbol. the priest elevates the host, and instant blessing stirs the hushed awaiting worshippers. olympas. then how secure the soul fs defence? how baffle the besieger, sense? marysas. see the beleagured city, hurt by hideous engines, sore begirt and gripped by lines of death, well scored with shell, nigh open to the sword! now comes the leader; courage, run contagious through the garrison! repair the trenches! man the wall! restore the ruined arsenal! serve the great guns! the assailants blench; they are driven from the foremost trench. the deadliest batteries belch their hell no more. so day by day fought well, we silence gun by gun. at last the fiercest of the fray is past; the circling hills are ours

LIBER CLXV A MASTER OF THE TEMPLE

shows, yet at the same time his one thought seems to have been to find a means of helping others to find that light which had so transformed his whole being. sept. 24th, 1910. driad hotel. victoria, b. c. i sit here with the idea of attempting to classify the results lately obtained (since l.v.x. entry) i may mention that during the interval i have carefully read and studied crowley s tannh user, the sword of song, excluded middle, time, berashith, science and buddhism, three characteristics, etc. in the light of understanding, all these works have taken on a very different aspect to when i read them previously. also the purpose of liber lxv is clear. the result of all this gives me a feeling that i have arrived at the end and also at the beginning at the same time. this (by the way) seems

LIBER COLLEGII SANCTI

jones and frank bennett. the reading list comprised. the equinox, up to the present number. raja yoga by swami vivekananda. the shiva sanhita or hathayoga pradipika. the spiritual guide of molinos. the book of the sacred magic of abramelin the mage [not in the list in book 4 part i& ii. levi fs dogme et rituel, or waite fs english translation thereof. the mathers-crowley goetia. 777. tannhauser, the sword of song, gtime h and geleusis h from crowley fs collected works. konx om pax by crowley. the tao teh ching and the writings of chuang-tzu from legge fs the texts of taoism (vol. xxxix and xl in the oup sacred books of the east series [not in the list in equinox i (7] one modern group claiming to represent the a a has drawn up a task and oath for the student grade in similar form to the o

LIBER CXCVII STORY OF SIR PALAMEDES

sianian knight sports grossly with a wanton dame. how black and swinish is the knave! his hellish grunt, his bestial grin; her trilling laugh, her gesture suave, the cool sweat swimming on her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares t

e head to gloomy halls of sterile hate, with icy walls. a woman clucking like a hen answers his lordly bugle-calls. she rees him in ungainly rede of ghosts and virgins, doves and wombs, of roods and prophecies and tombs. old pagan fables run to seed! sir palamede with fury fumes. so doth the head that jabbers fast against that woman fs tangled tale (god.s patience at the end must fail) out sweeps the sword.the blade hath passed through all her scraggy farthingale .this chatter lends to thought a zest (quod he .but i am all for act. sit here, until your talk hath cracked the addled egg in nature.s nest. with that he fled the dismal tract. he was so sick and ill at ease and hot against his fellow men, he thought to end his purpose then. nay! let him seek new lands and seas, sir palamede the

LIBER DCLXXI VEL PYRAMIDOS

ng amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. vel pyramidos 3 bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown

! i am under the shadow of the wings! i am a blackguard, spendthrift and a miser. i am under the shadow of the wings! i am obscure and devious and null. i am under the shadow of the wings! i am ungenerous and base and dull. i am under the shadow of the wings! i am not marked with the white flame of breath. i am under the shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame i

ents for the perfection of the oil. act accordingly. for i am clothed about with flesh and i am the eternal spirit i am the lord that riseth fresh from death, whose glory i inherit since i partake with him. i am the manifestor of the unseen 14 liber dclxxi without me all the land of khem is as if it had not been. proceed as in building to end: for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail

LIBER GRADUUM MONTIS ABIEGNI

instruction and examination in methods of meditation by devotion (bhakti-yoga).14 instruction and examination in construction and consecration of talismans, and in evocation.15 theoretical and practical. examination in rising on the planes (liber o, caps v, vi. practical. he is given a meditation-practice on the senses, and the sheaths of the self, and the practice called mah.satipatth.na.16 (see the sword of song, gscience and buddhism. h) instruction and examination in control of action.17 further, he cuts the magic wand. finally, the title of dominus liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all thes

LIBER LIBERI VEL LAPIDIS LAZULI

f this harlot maiden, within the secretest chamber of the palace. 44. it is done quickly; yea, the seal is set upon the vault. 22 liber liberi vel lapidis lazuli 45. there is one that shall avail to open it. 46. nor by memory, nor by imagination, nor by prayer, nor by fasting, nor by scourging, nor by drugs, nor by ritual, nor by meditation; only by passive love shall he avail. 47. he shall await the sword of the beloved and bare his throat for the first stroke. 48. then shall his blood leap out and write me runes in the sky; yea, write me runes in the sky. 23 vi 1. thou wast a priestess, o my god, among the druids; and we knew the powers of the oak. 2. we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed. 3. there we performed many won

e words! an end to the sevenfold speech. 22. resolve me the wonder of it all into the figure of a gaunt swift camel striding over the sand. 23. lonely is he, and abominable; yet hath he gained the crown. 24. oh rejoice! rejoice! 25. my god! o my god! i am but a speck in the stardust of ages; i am the master of the secret of things. svb figvra vii 29 26. i am the revealer and the preparer. mine is the sword.and the mitre and the winged wand! 27. i am the initiator and the destroyer. mine is the globe.and the bennu bird and the lotus of isis my daughter! 28. i am the one beyond these all; and i bear the symbols of the mighty darkness. 29. there shall be a sigil as of a vast black brooding ocean of death and the central blaze of darkness, radiating its night upon all. 30. it shall swallow up

LIBER LVII

on of 8 heads, the supernals bursting the head of daath. also a r b a a a a h d r b the supernals are supported upon two squares: daba= dd, love, 8. arha= rwa, light, 207. now 8 207= 1656= 18= yj, living, and 207= 9 23, hyj, life. at this time .licht, liebe, leben. was the mystic name of the mother- temple of the g d. the five letters used in the word are a, the crown; b, the wand, d, the cup; h, the sword; r, the rosy cross; and refer further to amoun the father, thoth his messenger, and isis, horus, osiris, the divine-human triad. on the qabalah 51 also 418= way ta, the essence of iao, q.v. this short analysis might be indefinitely expanded; but always the symbol will remain the expression of the goal and the exposition of the path. 419. teth, the number of the .laughing lion. on whom ba

LIBER LXVII THE SWORD OF SONG

beast .oh! how ugly. cried alice .never mind. said the mild creature .some people call it .reason in rhyme .but which is the name of the song. alice said, trying not to seem too interested .ah, you don.t understand. the knight said, looking a little vexed .that.s what the name is called. the name really is .ascension day and pentecost; with some prose essays and an epilogue. just as the title is .the sword of song. you know, just in the same way, just in the same way, just in the same way. alice put her fingers in her ears and gave a little scream .oh, dear me! that.s* this passage is a parody on one in .alice through the looking-glass. harder than ever. she said to herself, and then, looking determinedly intelligent .so that s what the song is called. i see. but what is the song .you must

ntemptuously .i should tell you that the name of the title was .what a man of 95 ought to know. as endorsed by eminent divines, and that. seeing that she only begin to cry, he broke off and continued in a gentler tone .it means, my dear. he stopped short, for she was taking no notice; but as her figure was bent by sobs into something very like a note of interrogation .you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate ever

he art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a conclusion absolutely final and irreversible .that, goodness only knows. but i will sing it to you. preliminary invocation nothung* the crowns of gods and mortals wither; moons

. talking of shelley:.with regard to my open denial of the personal christian god, may it not be laid to my charge that i have dared to voice in bald language what shelley* as represented by his encylop dia article; not in such works as .limits of religious thought..a.c. an astronomer whose brain gave way. he prophesied the end of the world in 1881, from measurements made in the great pyramid. iv the sword of song sang in words of surpassing beauty: for of course the thought in one or two passages of this poem is practically identical with that in certain parts of .queen mab. and .prometheus unbound. but the very beauty of these poems (especially the latter) is its weakness: it is possible that the mind of the reader, lost in the sensuous, nay! even in the moral beauty of the words, may fa

pume and frequent splutter prove that the soul.s depths boil in earnest. but i have after all little fear that i am seriously wrong. that i show to my critics the open door to the above city of refuge my be taken as merely another gesture of contemptuous pity, the last insult which may lead my antagonists to that surrender which is the truest victory. peace to all beings* vide infra .berashith. 5 the sword of song 2 ascension day i flung out of chapel1* and church, temple and hall and meeting-room, venus. bower and osiris. tomb,2 and left the devil in the lurch, while god3 got lost in the crowd of gods,4 and soul went down5 in the turbid tide of the metaphysical lotus-eyed,6 and i was.anyhow, what.s the odds? the life to live? the thought to think? shall i take refuge in a tower like once

ntuition shall shove her. spirit and truth in my darkness i seek. little by little they bubble and leak; such as i have to the world i discover. words.are they weak ones at best? they shall speak! 35 40 45 50 55 60 65 apology of poet. skeleton of poem. valuable fact for use of lovers. invocation. imperfect scholastic attainements of author remedied by his great spiritual insight. his intention. 4 the sword of song shields? be they paper, paint, lath? they shall cover well as they may, the big heart of a lover! swords? let the lightning of truth strike the fortress frowning of god! i will sever one more tress off the white beard22 with his son.s blood besprinkled, carve one more gash in the forehead23 hate-wrinkled. so, using little arms, earn one day better ones; cutting the small chains,2

chat about it; no need to show teeth, claws of cat about it! with gentle words.fiat exordium; exeat dolor, intret gaudium! 1 it had a design of 666 and crowley.s name in hebrew (which, like most names, adds up to that figure) on the reverse. 110 115 120 125 130 135 140 necessity of poem. mysticism v. literal interpre tation. former excused. buddha rebukes poet. detailed scheme of modified poem. 6 the sword of song we.ll have the ham to logic.s sandwich of indignation: last bread bland, which after our scorn of god.s lust, terror, hate, prometheus-fired, we.ll butter, perorate with oiled indifference, laughter.s silver .omne hoc verbum valet nil, vir! let me help babu chander grish up! as by a posset of hunyadi38 clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such

LIBER LXXVIII

oot of the powers of the air ace of swords a white radiating angelic hand, issuing from clouds, and grasping the hilt of a sword, which supports a white radiant celestial crown; from which depend, on the right, the olive branch of peace; and on the left, the palm branch of suffering. six vaus fall from its point. it symbolizes invoked, as contrasted with natural force: for it is the invocation of the sword. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may

rd. raised upward, it invokes the divine crown of spiritual brightness, but reversed it is the invocation of demonic force; and becomes a fearfully evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the

wands sur-mounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle in the other. with the sword he rules, with the sickle he slays. full of ideas and thoughts and designs, distrustful, suspicious, firm in friendship and enmity; careful, observant, slow, overcautious, symbolizes a and w; he slays as fast as he creates. if ill dignified: harsh, malicious, plotting; obstinate, yet hesitating; unreliable. rules from 20 j to 20 l. d of d prince and emperor of the sylphs and sylphides. x

LIBER O

nai, eheieh, agla.9 (x) extending the arms in the form of a cross,10 say (xi) before me raphael (xii) behind me gabriel (xiii) on my right hand michael (xiv) on my left hand auriel (xv) for about me flames the pentagram (xvi) and in the column stands the six-rayed star (xvii-xxi) repeat (i) to (v, the .qabalistic cross. the greater ritual of the pentagram the pentagrams are traced in the air with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or

s for .sri sabhapaty swami) of .liber hhh (341) in equinox i (5) and appendix vii of magick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real and imaginary. xl. 30 precious stones. xli. 33 magical weapons. xlii

LIBER OS ABYSMI VEL DAATH

her sketchily represented or omitted altogether; thus for a time it was more widely read than the treatise. a variety of popular and academic editions are available] 4 [thomas henry huxley, collected essays vol. 6: ghume, with helps to the study of berkeley. h] 5 [crowley, gtycarb, an essay in ontology with some remarks on ceremonial magic. h first published in 1902, a revised version bound up in the sword of song, reprinted in collected works ii, 233-243] 6 [crowley, gtime: a dialogue between a british sceptic and an indian mystic. h in ac fs collected works, ii, 267-282] 7 [crowley, gthe soldier and the hunchback! and? h (later declared to be liber cxlviii in class c. in equinox i (1] 8 [it is not clear whether crowley refers to the science of logic or the glesser logic h (encyclopedia o

LIBER TZADDI

that is desirable upon the earth. 2 liber tzaddi vel hamvs hermeticvs 13. because i give you that of which earth and its joys are but as shadows. 14. they flee away, but my joy abideth even unto the end. 15. i have hidden myself beneath a mask: i am a black and terrible god. 16. with courage conquering fear shall ye approach me: ye shall lay down your heads upon mine altar, expecting the sweep of the sword. 17. but the first kiss of love shall be radiant on your lips; and all my darkness and terror shall turn to light and joy. 18. only those who fear shall fail. those who have bent their backs to the yoke of slavery until they can no longer stand upright; them will i despise. 19. but you who have defied the law; you who have conquered by subtlety or force; you will i take unto me, even i w

LIBER XXXIII AN ACCOUNT OF AA

, truth reposes inviolable in the inner sanctuary. faithful to the spirit of truth, the members of the interior order live in silence, but in real activity. yet, besides their secret holy work, they have from time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they

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

lden bristles, and snorri understood this to be gullinborsti and added that it was pulling the cart in which frey rode. lokasenna assigns two servants to frey, byggvir and beyla, whom scholars interpret through etymology as associated with barley and either cows, beans, or bees; all of these can be made to fit with the notion of a fertility god. loki fs insult to frey in the poem is a reminder of the sword given up for gerd and the problem that its loss will pose at ragnarok. in snorri fs version of the learned prehistory in chapter 10 of ynglinga saga, frey is one of the important early kings of sweden. he succeeds his father njord, who succeeded odin. he was popular and prosperous like his father. frey erected a large temple at uppsala and established his principal residence there, gave

see also odin references and further reading: julius schwietering, gwodans speer, h zeitschrift fur deutsches altertum 60 (1923: 290.292, reprint in schwietering, philologische schriften, ed. friedrich ohly and max wehrli (munich: w. fink, 1969, 234.236, advances the clever but almost certainly wrong idea that advances in military technology promoted odin, god of the spear, ahead of ty lr, god of the sword. deities, themes, and concepts 155 gunnlod the giantess seduced by odin when he obtained the mead of poetry. the story is told allusively in havamal, stanzas 108.110, and at length by snorri sturluson in the skaldskaparmal of his edda. havamal 108 says, i doubt that i would yet have come out of the giants lands, if i had not had use of gunnlod, the good woman, around whom i put my arm. s

information when he tells how kennings can be made for heimdall: by calling him the son of nine mothers or guardian of the gods, as was written above, or white-god, enemy of loki, seeker of freyja fs necklace. a sword is called the head of heimdall; it is said that he was struck against a man fs head. that is treated in the poem heimdalargaldr, and thereafter the head is called fate of heimdall; the sword is called fate of man. heimdall is the owner of gull- deities, themes, and concepts 167 topp. he is also the visitor to vagasker (wave-skerry) and singastein, when he fought with loki for the brisinga men. he is also called vindhler (wind-shelter. ulf uggason versified for a long time in husdrapa about this story, and it is said that they were in the form of seals. he is also the son of

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

em, which for many centuries prevailed in asia, egypt, and even the remote west" click to enlarge mithras slaying the bull. from lundy's monumental christianity. the most famous sculpturings and reliefs of this prototokos show mithras kneeling upon the recumbent form of a great bull, into whose throat he is driving a sword. the slaying of the bull signifies that the rays of the sun, symbolized by the sword, release at the vernal equinox the vital essences of the earth--the blood of the bull- which, pouring from the wound made by the sun god, fertilize the seeds of living things. dogs were held sacred to the cult of mithras, being symbolic of sincerity and trustworthiness. the mithraics used the serpent a an emblem of ahriman, the spirit of evil, and water rats were held sacred to him. the

realized that although the moon could not occupy that position, the sign of virgo could, and did, give birth to the sun out of her side on the 25th day of december. albertus magnus states "we know that the sign of the celestial virgin rose over the horizon at the moment at which we fix the birth of our lord jesus christ. among certain of the arabian and persian astronomers the three stars forming the sword belt of orion were called the magi who came to pay homage to the young sun god. the author of mankind--their origin and destiny contributes the following additional information "in cancer, which had risen to the meridian at midnight, is the constellation of the stable and of the ass. the ancients called it pr sepe jovis. in the north the stars of the bear are seen, called by the arabians

ards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which they all emanated and consequently is broken up into the twenty-one cards (letters) which, when gathered together, produce the zero. the cipher appearing upon this card would substantiate this interpretation, for the cipher, or circle, is emblemat

ir to the slow, and rhythmic spondaic mode, whereupon the intoxicated youth immediately became composed and, gathering up his bundles of wood, returned quietly to his own home. there is also an account of how empedocles, a disciple of pythagoras, by quickly changing the mode of a musical composition he was playing, saved the life of his host, anchitus, when the latter was threatened with death by the sword of one whose father he had condemned to public execution. it is also known that esculapius, the greek physician, cured sciatica and other diseases of the nerves by blowing a loud trumpet in the presence of the patient. pythagoras cured many ailments of the spirit, soul, and body by having certain specially prepared musical compositions played in the presence of the sufferer or by persona

hould be encased with tin, with the symbol of jupiter and the signature of michael engraved upon it. a copper triangle should extend from the hilt along the blade a short distance on each side: these should bear the symbols of mercury and venus. five sephiroth should be engraved upon the handle, as shown. the blade itself should have the word malchut upon one side and quis ut deus upon the other. the sword should be consecrated on sunday. click to enlarge a magic circle. from the complete book of magic science (unpublished. the above figure is a complete and faithful representation of a magic circle as designed by medi val conjurers for the invocation of spirits. the magician accompanied by his assistant takes his place at the point formed by the crossing of the central lines marked magist

umbered major trump is called la justice, justice, and portrays a seated figure upon a throne, the back of which rises in the form of two columns. justice is crowned and carries in her right hand a sword and in her left a pair of scales. this card is a reminder of the judgment of the soul in the hall of osiris. it teaches that only balanced forces can endure and that eternal justice destroys with the sword that which is unbalanced. sometimes justice is depicted with a braid of her own hair twisted around her neck in a manner resembling a hangman's knot. this may subtly imply that man is the cause of his own undoing, his actions (symbolized by his hair) being the instrument of his annihilation. in the pseudo-egyptian tarot the figure of justice is raised upon a dais of three steps, for just

through renunciation--the hermetic life--man attains depth of character and tranquility of spirit. the tenth numbered major trump is called la roue de fortune, the wheel of fortune, and portrays a mysterious wheel with eight spokes--the familiar buddhist symbol of the cycle of necessity. to its rim cling anubis and typhon--the principles of good and evil. above sits the immobile sphinx, carrying the sword of justice and signifying the perfect equilibrium of universal wisdom. anubis is shown rising and typhon descending; but when typhon reaches the bottom, evil ascends again, and when anubis reaches the top good wanes once more. the wheel of fortune represents the lower universe as a whole with divine wisdom (the sphinx) as the eternal arbiter between good and evil. in india, the chakra, o

MASTERING WITCHCRAFT

your magical implements, or "weapons" may be assigned to the various watchtowers, but here opinion differs considerably as to their correct assignation. many witches tend to use the cabalistic identification of the rod to fire, sword to air, pentacle to earth, cup to water. the cup seems to be about the one implement about which no one is in any doubt. more traditional, perhaps, is the concept of the sword of fire, rod of air (sometimes an airborne arrow or spear, cup or cauldron of water and pentacle, plate or shield of earth. these are directly analogous with the four magical treasures of pre-celtic lore mentioned earlier; in later celtic myth they became known as the sword of nuada, spear of lugh, cauldron of ceridwen, and the stone of fal (the latter, incidentally, is said to be none o

gression. however, many witches, when they band together to form a coven, use a sword for group-work. the symbolism is exactly the same. a sword is merely more dramatic in its effect, especially when used during initiation rites. but magically speaking, the simpler witches' knife is just as effective. to consecrate a sword, you proceed in exactly the same way as your athame, buying and exorcising the sword previously without bargaining over the price. astrologically speaking, iron is the metal ruled by mars, and it is the raw energy of this stern principle that we canalize in our invocations of cernunnos in his aspect of horned god of warfare and destruction. i shall return to the subject of envoutement later under the heading of "grand bewitchment" meanwhile, whenever you wish to contact

dience of the demon, after performing the initial identification ritual with fire, water, and wand, many practitioners incorporate into the spell part of the initiation ritual to be found in the last chapter. the sigil is taken from the operator's breast, bound with the cingulum and "hooded" with a black cloth, and then carried around to the various quarters of the circle to the "challenged" with the sword, or athame, at each quarter. it receives further consecration of fire and water and is finally unveiled and placed within the altar triangle, at which point flauros himself is constrained to concentrate his presence within the triangle of manifestation. after charging the demon with his mission of destruction, the operator should not only "licence him to depart" but follow this up with a

r from the chalice, and the "purification of water" a few drops upon the forehead. the candidate is then led on another clockwise circuit of the periphery, and ends up in the south, where he is again challenged, this time by the representative of fire, who, by laying the flat of his sword, or athame, on the candidate's right shoulder and censing him thrice with cernunnos incense, bestows upon him the sword of power and the consecration of fire. finally, on being led circuitously to the east of the circle, the candidate is challenged by the representative of air, who, by breathing on his head thrice, bestows on him the breath of life, and the gift of light by subsequent removal of the blindfold. the first sight which should greet the candidate's eyes must be the grand master in his blazing

s cord. or, if you have the space, a special eighteen-foot one can be constructed, as is done when several covens meet. if you are working indoors, it will take the form of your regular taped circle with the four lamps of art, unlit, placed outside at the four quarters. on the other hand, the traditional form of circle for an outside meeting is a narrow, shallow furrow, or trench, dug deosil with the sword, or athame; however, to do this, you must stand outside the perimeter as you dig. the reason for this will be apparent shortly. the triple tracings and fire and water exorcisms remain the same in form, but again they must be performed from outside the circle. the thurible fumigation should be sabbat incense (see the end of chapter for this. the northern segment of the circle is now regar

he entrance and exit for the sabbat participants, and is referred to simply as the "gateway" or more explicitly as the "way between the worlds" all the coven members should pass into the circle through this gateway, but not, however, before divesting themselves of all metal implements, witch jewels, or insignia. even the magister's or high priestess' metal headpieces must remain outside; the cup, the sword, athame, everything and anything of a metal nature must do likewise. this is most important. only after the balefire is well and truly alight, when the circle can be crossed and recrossed time and again without impairing its magical efficacy, can the metallic implements be brought in again, and your witch jewels reassumed. the reasons for this step are threefold. the magical one is that

assad, or lammas, celebrates the coming of the harvest-tide, the decorations of corn sheaves, berries, and fruits, while the autumnal equinox, or michaelmas, marks its zenith with the eating of the customary goose. samhain, or hallows, ends the tide of reaping and the witches' year. the winter presided over by the lord of misrule begins. the festival is celebrated with the customary sword dances, the sword here being associated with the chthonic spade and ploughshare, symbols of the god of death. the dumb supper may be performed in honour of the beloved dead, and wine and bread be ceremonially offered to them, the latter in the shape of a cake made in nine segments similar to the square of earth. candlelit turnip or pumpkin-heads and the last remnants of harvest-fare often provide decorati

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

he spirits, must endeavor to form certain circles which shall differ somewhat, and shall have some particular reference to the particular experiment under consideration. now, in order to succeed in forming such a circle concerning magical art, for the greater assurance and efficacy thou shalt construct it in the following manner: the construction of the circle. take thou the knife, the sickle, or the sword of magical art consecrated after the manner and order which we shall deliver unto thee in the second book. with this knife or with the sickle of art thou shalt describe, beyond the inner circle which thou shalt have already formed, a second circle, encompassing the other at the distance of one foot therefrom and having the same centre. within this space of a foot in breadth between the f

as found worthy to come forth from the ur of the chaldeans. i conjure ye by the most powerful name of elohim gibor, which showeth forth the strength of god, of a god all powerful, who punisheth the crimes of the wicked, who seeketh out and chastiseth the iniquities of the fathers upon the children unto the third and fourth generation; which isaac having invoked, he was found worthy to escape from the sword of abraham his father. i conjure ye and i exorcise ye by the most holy name of eloah va-daath, which jacob invoked when in great trouble, and was found worthy to bear the name of israel, which signifieth vanquisher of god; and he was delivered from the fury of esau his brother. i conjure ye by the most potent name of el. adonai tzabaoth, which is the god of armies, ruling in the heavens

and end shall be to make a good use thereof. the manner of performing the operation. on a sunday before sunrise, between the 10th of july and the 20th of august, when the moon is in the sign of the lion, thou shalt go unto the place where thou shalt know either by interrogation of the intelligences, or otherwise, that there is a treasure; there thou shalt describe a circle of sufficient size with the sword of magical art wherein to open up the earth, as the nature of the ground will allow; thrice during the day shalt thou cense it with the incense proper for the day, after which being clothed in the raiment proper for the operation thou shalt suspend in some way by a machine immediately above the opening a lamp, whose oil should be mingled with the fat of a man who has died in the month of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

magical arts. thou shalt therefore take a new sword which thou shalt clean and polish on the day of mercury, and at the first or the fifteenth hour, and after this thou shalt write on one side these divine names in hebrew, yod he vau he, adonai, eheieh, yayai; and on the other side elohim gibor (see figure 70; sprinkle and cense it and repeat over it the following conjuration: the conjuration of the sword i conjure thee, o sword, by these names, abrhach, abrach, abracadabra, yod he vau he, that thou serve me for a strength and defence in all magical operations, against all mine enemies, visible and invisible. i conjure thee anew by the holy and indivisible name of el strong and wonderful; by the name shaddai almighty; and by these names qadosch, qdaosch, qadosch, adonai elohim tzabaoth, e

and constructing the circle, and all things necessary being prepared for the perfection of the operations, take thou the sickle or scimitar of art and stick it into the centre of the place where the circle is to be made; then take a cord of nine feet in length, fasten one end thereof unto the sickle and with the other end trace out the circumference of the circle, which may be marked either with the sword or with the knife with the black hilt. then within the circle mark out four regions, namely, towards the east, west, south, and north, wherein place symbols; and beyond the limits of this circle describe with the consecrated knife or sword another circle, but leaving an open space therein towards the north whereby thou mayest enter and depart beyond the circle of art. beyond this again t

be placed standing censers with lighted charcoal and sweet odours. these things being done, let the magus of art assemble his disciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again w

umanity. the five accursed nations are: 1. the amalekites or aggressors; 2. the geburim or violent ones; 3. the raphaim or cowards; 4. the nephilim or voluptuous ones; 5. the anakim or anarchists. the anarchists are vanquished by the yod, which is the sceptre of the father. the violent are vanquished by the he, which is the gentleness of the mother. the cowards are vanquished by the vau, which is the sword of michael, and generation by travail and pain. the voluptuous are vanquished by the second he, which is the painful bringing forth of the mother. lastly, the aggressors are vanquished by the schin, which is the fire of the lord and the equilibrating law of justice. the princes of the perverse spirits are the false gods whorm they adore. hell has then no other government than that fatal

mes upon thirty-six talismans, two upon each talisman, one on each side. thou shalt divide these talismans into four series of nine each, according to the number of the letters of the schema. upon the first series thou shalt engrave the letter yod, symbolized by the flowering rod of aaron. upon the second the letter he, symbolized by the cup of joseph. upon the third the letter vau, symbolized by the sword of david my father. and upon the fourth the he final, symbolized by the shekel of gold. these thirty-six talismans will be a book which will contain all the secrets of nature. and by their diverse combinations thou shalt make the genii and angels speak. here endeth the fragment of the key of solomon. book two page 127 the qabalistical invocation of solomon. given by eliphaz levi in "ritu

MEANING OF MASONRY

om he seeks to be elevated into organic spiritual membership; and, further, it both stimulates his perceptivity and causes his mentality to become charged and permeated with the ideas and uplifting influences projected upon him by his initiators. the fact that a candidate is not admitted within the lodge-portals without certain assurances, safeguards and tests, and that even then he is menaced by the sword of the i.g, is an indication that peril to the mental and spiritual organism is recognized as attending the presumptuous engaging in the things with which initiation deals. as the flaming sword is described as keeping the way to the tree of life from those as yet unfitted to approach it, so does the secret law of the spirit still avenge itself upon those who are unqualified to participat

MICHAEL FORD WITCHMOON

would be an inverse pentagram, such as the varcolaci sigil, while one invoking babalon would implement the seal of babalon, known simply as the seven pointed star of babalon. the athame-dagger, wand, sword and chalice would always be used. ceremonial training is the most demanding in the advanced study and practice of a warlock or witch. each weapon should be consecrated at the appropriate time. the sword is blessed by horus, or baphomet, the chalice by 54 54 hecate or the goddess of the sea (witch queen, the wand by babalon or another fire associated elemental or spirit, the pentagram by the green man, pan or the witches sabbat goat. remember success is based upon an intent focus of will and investment in belief. belief, desire and will are the power points of success in any working. the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nctuary withall thy detestable things, and with all thine abominations, therefore will i also diminish thee;neither shall mine eye spare, neither will i have any pity (ezekiel 5:11)atlantis, alien visitation, and genetic manipulation37 the world falls dead so will i send upon you famine and evil beasts, and they shall bereave thee: and pestilenceand blood shall pass through thee; and i will bring the sword upon thee. i the lord have spo-ken it (ezekiel 5:17) it appears, after all, that the words of madame helena blavatsky, who spent her liferesearching the actual origins of mankind, are more than appropriate: the appellation satan, in hebrew, and adversarybelongs by right to the first and cruelestadversary of all other gods jehovah, not in the serpent which spoke only words of sym-pathy an

minto a fearful passion and intending to kill their enemy, they raged and roared over theearth, which heaved and shook under their angry steps. from the norse edda, we read:then saw she wade in heavy streams, men foul murderers and perjurers, and them whoothers wives seduce to sin, brothers slay brothers; sisters children shed each others blood.hard is the world, sensual sin grows huge. these are the sword-ages, axe-ages, shields arecleft in twain, storm-ages, murder-ages- till the world falls dead. the norse legends tell of the great winters of wind, sword, and wolf whichdescended upon the earth: the second winter is called the winter of the sword. those of mankind left alive rob and slayone another for what is left to feed on. brother slays brother, mighty battles occur in theworld. atla

ear, whichhe had no need to wield himself, for it was alive andthirsted for bloodwhen battle was near it was drawn out; then it roared and struggledagainst its thongs; fire flashed from itit tore through and through the ranks of the enemy,never tired of slaying (see celtic myth and legend by charles squire; the book of con-quests, and the silver arm by jim fitzpatrick) another weapon of power was the sword of the high king nuada, called retaliator. itis the prototype of excalibur. retaliator was said to vibrate in the presence of negativeforces or enemies. the celts had the strange prohibition that no king could rule whowas blemished. this does not make sense until we realize what it relates to isgenetic alteration. the high king of the gaels, nuada himself, had to step down asleader after

emurianmagi are interred give off quite the opposite energy. these are places of unbelievablepower and majesty. the study of these places and of geomancy, in general, is beyondthe scope of this presentation (see the works of david hatcher childress. serpents in the streets102atlantis, alien visitation, and genetic manipulation atlantis, alien visitation, and genetic manipulation103 chapter 17from the sword to the syringejust look at us. everything is backwards. everything is upside-down. doctors destroy health,lawyers destroy justice, universities destroy knowledge, governments destroy freedom, themajor media destroy information, and religion destroys spirituality (michael ellner)there are many other acts, perhaps not so overtly or initially violent, that are still partof the blood ritual

tes and the modern dionysian cults they fund. every decade they provide someother bromide or toy to distract and befuddle the masses. and the masters have evencreated designer diseases to thin the herd. fabian elitist bertrand russell spoke on thepopulation explosion in this demonic manner: hitherto, in this regard wars have been disappointing..we need to bring into being anotherblack plague from the sword to the syringe104atlantis, alien visitation, and genetic manipulation v aldamar v alerian, ida honoroff, eustace mullins, and others have exposed the factthat vaccinations lead to the very diseases they are meant to prevent and have cost theworld millions of deaths. w. b. clark wrote in the new york press in 1909: cancer was practically unknown until the cowpox vaccination began to be in

d theyalone who could be interested in the cold voids of space, while the earth plane is insuch desperate need on so many levels. they came to this planet centuries ago andthey are intending to move on back out into the nether as soon as the technologyallows. they are tired of this planet and are exhausting all the natural resources. andatlantis, alien visitation, and genetic manipulation105 from the sword to the syringe again, we were warned of what was to come by those on the front lines in bygonedays: and when men could no longer sustain them, the giants turned against them and devouredmankind. and they began to sin against birds and beasts and reptiles and fish and to devourone another s flesh. then the earth laid accusation against the lawless ones(book ofenoch) they have polluted the

in his classic, gods ofeden, the plague was man made. another event planned and executed by the progenyof atlantis in keeping with their pact was the second world war. here are the statisticsof the human mortality: soviet union 20 million china 10 million poland 5.8 million germany 4.6 million japan 2 million y ugoslavia 1.7 million france 600,000 great britain 400,000 united states 300,000 from the sword to the syringe106atlantis, alien visitation, and genetic manipulation there have been more wars since the creation of the united nations, than there have beensince the beginning of time to the creation of the united nations (anthony j. hilder)although it is painful to consider, have we become complacent when it comes to systematicmass murder and organized killing? are we just plain aslee

MICHAEL W FORD NOX UMBRA

aitan) and samael as lucifer, the force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of the sun. lilith joined with samael through leviathan, the great dragon. ashmodai was said to be another mate of lilith, whom was said in some hebrew legends to be two aspects of the same goddess. the son of lilith and ashmodai was called sariel, the sword of ashmodai. his face flames with fire. sariel had kept a sealed book of secrets, a grimoire with words of power. the zohar itself explains that lilith is nourished by the water (ocean) and the south wind spreads her influence, from which places her as the queen of beasts. they (the beasts) are found chanting to her in the dark of night. lilith went forth to the desert to become the quee

MORALS AND DOGMA

ats, and the semi-respectabilities of intellect, too often hold the reins of power. the cromwells and napoleons come later. after marius and sulla and cicero the rhetorician, c sar. the great intellect is often too sharp for the granite of this life. legislators may be very ordinary men; for legislation is very ordinary work; it is but the final issue of a million minds. the power of the purse or the sword, compared to that of the spirit, is poor and contemptible. as to _lands, you may have agrarian laws, and equal partition. but a man's intellect is all his own, held direct from god, an inalienable fief. it is the most potent of weapons in the hands of a paladin. if the people comprehend force in the physical sense, how much more do they reverence the intellectual! ask hildebrand, or luth

ught, the christian bishop, at the early dawn, in his robes, at the head of his clergy, with the cross once so triumphant raised in the air, came down to the gates of the city, and laid open before the army the testament of christ. the christian general, thomas, laid his hand on the book, and said_"oh god! if our faith be true, aid us, and deliver us not into the hands of its enemies_ but khaled_"the sword of god_ who had marched from victory to victory, exclaimed to his wearied soldiers_"let no man sleep! there will be rest enough in the bowers of paradise; sweet will be the repose never more to be followed by labor_ the faith of the arab had become stronger than that of the christian, and he conquered. the sword is also, in the bible, an emblem of speech, or of the utterance of thought

, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit "the sword of the spirit, which is the word of god" says paul, writing to the christians at ephesus "i will fight against them with the sword of my mouth" it is said in the apocalypse, to the angel of the church at pergamos* the spoken discourse may roll on strongly as the great tidal wave; but, like the wave, it dies at last feebly on the sands. it is heard by few, remembered by still fewer, and f

and the superficial to one side--it thinks, and sets to work. the human thought, especially in popular assemblies, runs in the most singularly crooked channels, harder to trace and follow than the blind currents of the ocean. no notion is so absurd that it may not find a place there. the master-workman must train these notions and vagaries with his two-handed hammer. they twist out of the way of the sword-thrusts; and are invulnerable all over, even in the heel, against logic. the martel or mace, the battle-axe, the great double-edged two-handed sword must deal with follies; the rapier is no better against them than a wand, unless it be the rapier of ridicule. the sword is also the symbol of _war_ and of the _soldier. wars, like thunder-storms, are often necessary to purify the stagnant a

e. often, indeed, the warfare against those abuses which disgrace one's country is quite as hazardous and more discouraging than that against her enemies in the field; and merits equal, if not greater reward. for those greeks and romans who are the objects of our admiration employed hardly any other virtue in the extirpation of tyrants, than that love of liberty, which made them prompt in seizing the sword, and gave them strength to use it. with facility they accomplish the undertaking, amid the general shout of praise and joy; nor did they engage in the attempt so much as an enterprise of perilous and doubtful issue, as a contest the most glorious in which virtue could be signalized; which infallibly led to present recompense; which bound their brows with wreaths of laurel, and consigned

the christian emperors, as of the papists in ireland and under elizabeth and the bloated henry. the roman virgin naked before the hungry lions; young margaret graham tied to a stake at low-water mark, and there left to drown, singing hymns to god until the savage waters broke over her head; and all that in all ages have suffered by hunger and nakedness, peril and prison, the rack, the stake, and the sword--it sees them all, and shudders at the long roll of human atrocities. and it sees also the oppression still practised in the name of religion--men shot in a christian jail in christian italy for reading the christian bible; in almost every christian state, laws forbidding freedom of speech on matters relating to christianity; and the gallows reaching its arm over the pulpit. the fires of

ght sides of the moon, as described by plutarch; the whole thirty-eight that surrounded them recording the two meteoric cycles so often found in the druidic temples. the theatre built by scaurus, in greece, was surrounded by 360 columns; the temple at mecca, and that at iona in scotland by 360 stones [illustration] morals and dogma chapter of rose croix [illustration] xv. knight of the east or of the sword [knight of the east, of the sword, or of the eagle] this degree, like all others in masonry, is symbolical. based upon historical truth and authentic tradition, it is still an allegory. the leading lesson of this degree is fidelity to obligation, and constancy and perseverance under difficulties and discouragement. masonry is engaged in her crusade--against ignorance, intolerance, fanati

MOTTA MARCELO THE COMMENTARIES OF AL

ment. there is a great difficulty here, etymologically. zeus is connected with iao, abrasax, and the dental sibilant gods of the great mysteries, with the south and hadit, adad, set, saturn, adonai, attis, adonis; he is even the "jesus, slain with the lance, whose blood is collected in a cup. yet he is also to be identified with the opposite party of the north and nuit, with the "john" slain with the sword, whose flesh is placed upon a disk, in the lesser mysteries, baptizing with water as "jesus" with fire, with on, qannes, noah, and the like. it seems as if this great division, which has wrought such appalling havoc upon earth, was originally no more than a distinction adopted for convenience. it is indeed the task of this book to reduce theology to the interplay of the dyad nuit and had

the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, which are printed in common type and are in class b, or with the commentaries 'by another of which this is one, which are printed in italics and are in class c. 37. also the mantras and spells; the obeali and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. each star is unique, and each orbit apart; indeed, that is the corner-stone of my teaching, to have no standard goals or standard ways, no orthodoxies and no codes. the stars are not herded and penned and shorn and made into mutton like so many voters! i decline to be bell-weather, who am born a lion! i will not be collie, who am quicker to bite than to b

n as if one were to ward off the strength of steel swords by the strength of the colour of one's armour. modern science, by correct classification, has expounded the doctrine of the magical link. we no longer confuse the planes. we manipulate physical phenomena by physical means; mental by mental. we trace things to their true causes, and no longer seek to cut the gordian knot of our ignorance by the sword of a postulated pantheon. physiology leaves us in no doubt as to the power of our inherited talisman. and modern discoveries in psychology have made it clear enough that the sexual peculiarities of people are hieroglyphs, obscure yet not unintelligible, revealing their histories in the first place, in the second, their relations with environment in the present, and in the third, their po

ce of his true will "fire& blood" see the attributions of the element of fire and the magickal attributions and qabalistic correspondences of blood (one most significant is, blood= semen. see commentary to verse 24) swords= intellect. spears= magickal will. see book four, part ii; parsifal of wagner; liber 777 "let the woman be girt with a sword before me" this does not mean to pass women through the sword, so sorry, dear paederasts. the sword is the symbol of the mind see book four, part ii, again. the woman of thelema must develop her intellect; she must be the equal of any man in intelligence and in reasoning power. the only thing a man can do (on this plane) that a woman can't is to beget. incidentally, from 1904 to now the revolution of woman has been in full sway. it may eventually p

will suffer threats from gods (note "gods" in miniscules; true gods never threaten you, or even speak to you, as a rule, from rich people, from the mob, from angels, animals, or demons. the fates themselves will seem to turn against them. aspirants must not heed any of this. see vii, iv, 48; liber tzaddi, vv. 15-17; lxv, iii, 29-33; iv, 33-41 "your arms" your magickal weapons, the wand, the cup, the sword and the disk. the god is then, of course, a form of adonai: see lxv, v, 14-16, 65. he is this as ra-hoor-khu. the mass of the phoenix liber 44 is t he fullest possible expression of how the lord of the aeon is the "strength, force, vigour of your arms" in the classification of the elements of the hindus, heru-ra-ha stands for akasha, hadit for the sixth and nuit for the seventh. 18. merc

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

s of ritual and ceremony. on account of her great wisdom zeus himself frequently sought her counsel and acted upon her advice. themis was a prophetic divinity, and had an oracle near the river cephissus in boeotia. she is usually represented as being in the full maturity of womanhood, of fair aspect, and wearing a flowing garment, which drapes her noble, majestic form; in her right hand she holds the sword of justice, and in her left the scales, which indicate the impartiality with which every cause is carefully weighed by her, her eyes being bandaged so that the personality of the individual should carry no weight with respect to the verdict. this divinity is sometimes identified with tyche, sometimes with ananke. themis, like so many other greek divinities, takes the place of a more anci

end him to my palace at athens bearing these tokens of his identity" a son was born to aethra, whom she called theseus, and who was carefully trained and educated by his grandfather pittheus. when page 292 he had developed into a strong and manly youth his mother conducted him to the spot where the rock had been placed by aegeus, and at her command he rolled away the stone, and took possession of the sword and sandals which had lain there for sixteen years, and which she now desired him to convey to his father aegeus, king of athens. his mother and grandfather were anxious that the youth should travel by the safe sea route, the road between troezen and athens being at this time infested [260]with robbers of great ferocity and enormous strength. but feeling within himself the spirit of a he

PHILIP NEIL MYTHS LEGENDS EXPLAINED

a lion, fiery breath, and terrible jaws. when he roared, it was like a storm, and his eyes blazed with the power of death. at the suggestion of the sun god shamesh, gilgamesh and enkidu traveled into the faraway forest where they found and killed him. by doing so they incurred the anger of the gods, especially enlil, the chief god, lord of earth and air. gilgamesh. struck humbaba with a thrust of the sword to the neck, and enkidu his comrade struck the second blow the epic of gilgamesh the epic of gilgamesh 19 sumerian statue of the goddess ishtar i will proclaim to the world the deeds of gilgamesh. the man to whom all things were known. he was wise. knew secret things, he brought us a tale of the days before the flood. he went on a long journey, was weary, worn-out with labor, returning h

d its hoard of treasure in an ancient burial mound. 73 sigurd the dragon-slayer regin, smith to a king regin became smith at the court of king hjalprek of jutland, foster-father of the young hero of the volsungs, sigurd. the cruel-hearted regin took sigurd under his wing. he told the boy about fafnir s hoard, and offered to make him a sword with which to slay the dragon, and win the gold. testing the sword to test the reforged blade, sigurd swung it down on regin s anvil, which shattered in two. the sword was so sharp that when sigurd put it in running water it severed a tuft of wool that drifted against its edge. poison tongue as the dragon returned, it spat poison at sigurd. a trap for the dragon sigurd and regin went to gnitaheath where the dragon lived, and dug a trench for sigurd to h

d to hide in. cooking the heart while cooking the dragon fafnir s heart, sigurd accidentally burned his thumb. when he put it in his mouth, he discovered that he had acquired the dragon s powers, and could understand the language of birds. sigurd kills regin sigurd had loved and trusted regin. warned by the birds of regin s treachery, sigurd, overcome by feelings of betrayal, ran him through with the sword that regin himself had forged. cheated brother regin had been cheated of his share of otter s ransom by his brother fafnir, who took it all for himself. regin fled from fafnir, who possessed a helmet of terror, and fafnir turned himself into a dragon so that he could lie on his hoard and protect it. sigurd s horse sigurd s horse grani, which would only carry its master, was descended fro

ir, who possessed a helmet of terror, and fafnir turned himself into a dragon so that he could lie on his hoard and protect it. sigurd s horse sigurd s horse grani, which would only carry its master, was descended from odin s horse sleipnir (see p. 68. here grani is shown loaded down with the dragon s treasure including the cursed ring of andvari. sigurd s sword was remade from fragments of gram, the sword that had belonged to his father, the hero sigmund. it had been a gift from odin, the god of battles, who had brought it himself into sigmund s hall and thrust it into the roof-tree. only sigmund had been strong enough to pull it out. when sigmund died, odin shattered the sword. birds in the tree the birds singing in the tree above warned sigurd that regin intended to trick him. after sig

the tree the birds singing in the tree above warned sigurd that regin intended to trick him. after sigurd had killed fafnir, regin revealed the dragon had been his brother, and that sigurd, therefore, owed him a blood-debt. however, he said that if sigurd cut out the dragon s heart and cooked it for him to eat, he would accept that deed as payment. dragon-slayer when fafnir returned, sigurd drove the sword through him, killing him, but drenching himself with blood, thus becoming invulnerable. it is possible that originally it was sigurd s father sigmund who was the dragon-slayer the eighth-century anglo-saxon poem beowulf (see above) says he killed a dragon and gained its treasure. otter s ransom one day the gods odin, loki, and honir visited middle earth. they saw an otter about to eat a

er cycle swear by the god to whom my tribe swear. his ritual mate was either the triple war goddess, the morrigan, or boann, the goddess of the river boyne. the dagda was the chief of the ancestral irish tribe known as the tuatha de danann, the people of the goddess danu. they had four magic talismans: the stone of fal, which shrieked under a lawful king; the spear of lugh, which ensured victory; the sword of nuadha, from which none could escape; and the cauldron of the dagda, from which none would go unsatisfied. this cauldron is one of the origins of the holy grail (see pp. 80 81. in the welsh myth cycle of the mabinogion it appears as a cauldron of regeneration, bringing dead warriors to life. the dagda had a club with the same property: one end killed the living, the other end revived

ur could not escape his own fate. a tombstone was raised to king arthur, with the inscription, hic iacet arthurus, rex quondam rexque futurus: here lies arthur, the once and future king. folk belief says that arthur and his knights lie asleep under a hill, ready to awaken and lead britain in its hour of deepest need. dragon the dragon on arthur s breast is the crest of his family, the pendragons. the sword in the stone arthur grew up as the son of sir ector, a knight into whose family merlin had placed him anonymously at birth. several years later, king uther pendragon died leaving no heir, and the realm fell into disarray. but soon afterward, merlin placed a sword thrust through an anvil into a stone in a london church, with the words whosoever pulleth out this sword of this stone and anv

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

equences detailed by the torah for abrogating its observance can all be seen as the result of betraying the 8 ibid. 28:15-68. 9 leviticus 26:28. 10 deuteronomy 28:69. the arizal on parashat ki tavo 793 covenant of yesod. in other words, all sins are ultimately sins of misdirected sexuality, and the specific sin of misdirected sexuality in a sense contains within it all other sins. the verse about the sword avenging the vengeance of the covenant is taken from the parallel rebuke-passage in the book of leviticus (26:14-45. now, the [organ of procreation, the physical manifestation of] yesod, is likened to a bow that shoots arrows [of semen. we see this with regard to [halachic discussions regarding whether or not a particular discharge of semen can be considered potent.11 the] seed [is not c

ness of the vessel as evinced in its being a vehicle for the dissemination of the g-didea throughout reality. therefore, when the jewish people sinned and thereby caused the holy arrows to be disassociated [from their rightful gtarget h, the consequence was that[ gg-d shot them at them] a sudden arrow was their wounds. h13 this verse applies normally to those who ghave sharpened their tongue like the sword, and aimed their arrow.a bitter word.to shoot the innocent in secret. h14 here, since the community abuses their arrows, the power of yesod, they bring upon themselves retribution in kind. these are the 98 curses of this passage. the numerical value of the word for arrow (cheitz, chet-tzadik) is 98 .translated from sha far hepesukim, likutei torah, and sefer halikutim 11 i.e, cause pregn

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

first rung is the lowest sphere of the conventional tree of life, malkuth, the sanctum regnum. to it are ascribed the first grade of zelator, and the element of earth. herein, after the earth elementals are invoked, the candidate is ceremonially brought to three stations, the first two being those of evil and the presence divine. at each of these stations the guardians reject him at the point of the sword, urging him in his unprepared <49> state to return. hi third attempt to go forward places him in a balanced position, the path of equilibrium, the middle way, where he is received. and a way is cleared for him by the hierophant, who again represents the celestial soul of things. during his journey along that path, the stability of earth is established within him, that eventually it may p

> light-bearers, and in the midst of the light-bearers, one like unto the ben adam, clothed with a garment down to the feet, and girt with a golden girdle. his head and his hair were white as snow, and his eyes as flaming fire; his feet like unto fine brass as if they burned in a furnace. and his voice as the sound of many waters. and he had in his right hand seven stars and out of his mouth went the sword of flame, and his countenance was as the sun in his strength" it is to effect this redemption of the personality, to regenerate the power of the dragon, and attempt to bring the individual to some realisation of his potential godhead, that is the object of the adeptus minor ceremony. it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme

reconciliation in one symbol of diverse and apparently contradictory concepts, the reconciliation of divinity and manhood. it is a highly important symbol to be wom over the heart during every important operation it is a glyph, in one sense, of the higher genius to whose knowledge and conversation the student is eternally aspiring. in the rituals it is described as the key of sigils and rituals. the sword is a weapon symbolising the critical dispersive faculty of the mind. it is used where force and strength are required, more particularly for banishing than for invoking- as though conscious intellection were allied to the vower of will. when emplyed in certain magical ceremonies with the point upwarhs, its nature is transformed into an instrument similar to the wand. the elemental weavon

tation and duties (holds sword and banner) my station is on the throne of the west and is a symbol of increase of darkness and decrease of light and i am the master of darkness. i keep the gateway of the west and watch over the reception of the candidate and over the lesser officers in the doing of their work. my black robe is an image of the darkness that was upon the face of the waters. i carry the sword of judgment and the banner of the evening twilight, which is the banner of the west, and i am called fortitude by the unhappy. hierophant stands holding sceptre and banner of the east. my station is on the throne of the east in the place where the sun rises, and i am the master of the hall, governing it according to the laws of the order, as he whose image i am, is the master of all who

or my perjury and my offence. furthermore, if i break this, my magical obligation, i submit myself, by my own consent, to a stream of power, set in motion by the divine guardians of this order, who live in the light of their perfect justice, and before whom my soul now stands. they journey as upon the winds- they strike where no man strikes- they slay where no man slaysand, as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. so help me my mighty and secret soul, and the father of my soul who works in silence and whom naught but silence can express. hiereus, at the words "bow my neck"p1aces theflat ofhis sword on the nape of candidate's neck. rise, neophyte, of the= grade of the order of the stella matutina. hierophant returns to

always remind you of the strict silence you have sworn to maintain <31> the pass-word is. it is periodically changed each equinox, so that a member who has resigned, demitted or been expelled, may be in ignorance of the existing pass-word. i now place you between the two pillars of hermes and of solomon in the symbolical gateway of occult wisdom. hiereus leads neophyte forward and then takes back the sword and banner as hegemon hands them to him. he stands north east of the black pillar and says: let khe final consecration take place. stolistes and dadouchos come forward and purify and consecrate the hall as in the opening, but on returning to the east, stolistes turns round to neophyte, makes a cross of water on his brow, sprinkles three times, and says: st01 i purify thee with water. dad

ffice is hidden the key which you seek. for the triangle in the circle is the high symbol of the holy trinity, and the first three sephiroth and of binah wherein is the sphere of saturn, ruler of the path tau. therefore do i wear it, and therefore, when you entered the hall of the neophytes in the= m, when first the the golden dawn: volume i1 book three hood-wink was raised, you beheld before you the sword that barred and the symbol which overcometh the barrier. the lamen in its more special attributions to the hiereus, has the following meanings. in the circle are the four sephiroth, tiphareth, netzach, hod and <185> yesod. the first three mark the angles of the triangle inscribed within, while the sides are the paths of nun, ayin and peh, respectively. in the centre is marked the letter

REGARDIE TALISMANS

rung on this simple schema. some of the symbols on the tarot cards could be reproduced to great advantage on the talismans, if the student wishes. for instance, if he were making a talisman to produce pleasure and joy, the ace of cups in any of the conventional packs is a beautiful symbol to be copied in ink or painted on to the silver crescent of apas. for spiritual help in the hour of trouble, the sword and crown of the ace of swords which literally means evoked strength would be an ideal symbol to transpose on the blue circle of vayu. the need for change in an otherwise dull poverty-stricken existence could well be represented by the two of pentacles in the golden dawn suit. incidentally, there is no need to be a slavish imitator when making talismans. even though the symbol for earth

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

moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine that there is one sole, universal and imperishable dogma, strong as supreme reason; simple, like all that is great; intelligible, like all that is universally and absolutely true; and this dogma is the parent of all o

ent 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma in these terms: that which is above is like unto that which is below, and that which is below unto that which is above. in other words, the form is proportional to the idea; the shadow is the measure of the body calculated in its relation to the luminous ray; the scabbard is as deep as the sword is long; the negation is in proportion to the contrary affirmation; production is equal to destruction in the movement which preserves life; and there is no point in infinite extension which may not be regarded as the centre of a circle having an expanding circumference receding indefinitely into space. every individuality is therefore indefinitely perfectible, since the moral order is a

other the world suspended from the end of her sceptre. the other emblems are equally clear, and can be explained as easily as the first. turnthe kabalah 49 ing now to the four suits, namely, clubs, cups, swords, and circles or pantacles, commonly called deniers all these are hieroglyphics of the tetragram. thus, the club is the egyptian phallus or hebrew jod; the cup is the cteis or primitive he; the sword is the conjunction of both, or the lingam, represented in hebrew preceding the captivity by vau while the circle or pantacle, image of the world, is the he final of the divine name. now let us take a tarot and combine all its emblems one by one into the wheel or rota of william postel; let us group the four aces, the four twos, and so on, together; we shall then have ten packs of cards g

me, wrapped from head to foot in a species of shroud, which seemed more grey than white. he was lean, melancholy and beardless, and did not altogether correspond to my preconceived notion of apollonius. i experienced an abnormally cold sensation, and when i endeavoured to question the phantom i could not articulate a syllable. i therefore placed my hand upon the sign of the pentagram, and pointed the sword at the figure, commanding it mentally to obey and not alarm me, in virtue of the said sign. the form thereupon became vague, and suddenly disappeared. i directed it to return, and presently felt, as it were, a breath close by me; something touched my hand which was holding the sword, and the arm became immediately benumbed as far as the elbow. i divined that the sword displeased the spir

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

perations which have the sympathy of love for their object. hence it is highly essential to be on our guard while we are attacking, so as not to inspire on the left while we respire on the right. the magical androgyne depicted in the frontispiece of the gritual h has solve inscribed upon the right and coagula on the left arm, thus recalling the symbolical architects of the second temple, who bore the sword in one hand and their trowel in the other. while building they had also to defend their work and disperse their enemies. nature herself does likewise, destroying and regenerating at the same time. now, according to the allegory of duchentau fs magical calendar, man, that magical equilibrium 19 is to say, the initiate, is the ape of nature, who confines himself by a chain but makes him ac

and love. if the will of the operator be ever at the same tension and directed along the same line, great weariness will ensue, together with a species of moral impotence. thus, the magus should not live altogether in his laboratory, among his athanors, elixirs and pantacles. however riveting be the glance of that circe who is called occult power, we must be able to confront her on occasion with the sword of ulysses, and resolutely withdraw our lips for a time from the chalice which she offers us. a magical operation should be followed by a rest of equal length and a distraction analogous but contrary in its object. to strive continually against nature in order to rule and conquer her is to risk reason and life. paracelsus dared to do so, but even in the struggle itself he employed equili

e special kingdom of gnomes is at the north, that of salamanders at the south, that of sylphs at the east, and that of undines at the west. these beings influence the four temperaments of man; that is to say, the gnomes affect the melancholy, salamanders the sanguine, undines the phlegmatic and sylphs the bilious. their signs are: the hieroglyphs of the bull for the gnomes, who are commanded with the sword; those of the lion for salamanders, who are commanded with the bifurcated rod or magic trident; those of the eagle for the sylphs, who are commanded by the holy pantacles; finally, those of the water-carrier for undines, who are commanded by the cup of libations. their 32 the ritual of transcendental magic respective sovereigns are gob for the gnomes, djin for the salamanders, paralda fo

d by air, water, fire and earth; by breathing, sprinkling, burning of perfumes; and by tracing on the ground the star of solomon and the sacred pentagram. these figures must be perfectly correct and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael

ch is composed of two crossed and superposed triangles. when a spirit of light is evoked, the head of the star. that is, one of its points. should be directed towards the tripod of evocations and the two inferior points towards the altar of perfumes. in the case of a spirit of darkness, the opposite course is pursued, but then the operator must be careful to set the end of the rod or the point of the sword upon the head of the pentagram. we have said that signs are the active voice of the word of will. now, the word of will must be given in its completeness, so that it may be transformed into action; and a single negligence, representing an idle speech or a doubt, falsifies and paralyses the whole process, turning back upon the operator all the forces thus expended in vain. we must therefo

ontrary, when conscious of failing will, the magus turns his eyes towards this symbol, takes it in his right hand and feels armed with intellectual omnipotence, provided that he is truly a king, worthy to be led by the star to the cradle of divine realization; provided that he knows, dares, wills and keeps silent; provided that he is familiar with the usages of the pentacle, the cup, the wand and the sword; provided, finally, that the intrepid gaze of his soul corresponds to those two eyes which the ascending point of our pentagram ever presents open. 38 chapter vi the medium and mediator two things, as we have shown, are necessary for the acquisition of magical power. the emancipation of will from servitude and its instruction in the art of domination. the sovereign will is represented in

another allegory of the attraction exercised on beings of inferior instincts by blind forces that can be put in operation by error and evil will. this symbol may be compared with that of the comrades of ulysses transformed into swine by the sorceress circe. remark what was done by ulysses to preserve himself and deliver his associates: he refused the cup of the enchantress and commanded her with the sword. circe is nature, with all her delights and allurements: we must overcome her in order to enjoy. such is the significance of the homeric fable, for the poems of homer, those true sacred books of ancient hellas, contain all the mysteries of high eastern initiation. the natural medium is therefore the ever active and ever seducing serpent of idle wills, which we must withstand by continual

RUBY TABLET OF SET

ence in politics, deterring the otherwise sluggish descent towards the "last man "for the present, wars provide the greatest agitation of the imagination after all christian raptures and honors have grown stale" but nietzsche does not love war for its destructiveness. he says "and perhaps a great day will come when a people, distinguished through war and victories, voluntarily proclaims 'we break the sword' disarming oneself, from an intensity of feeling, while one is the best armed: that is the means to real peace" yet nietzsche does not hold out much hope for a rescue of humanity by his supermen. around him he sees only the march towards the "last man" leading to a "succession of several martial centuries that have no equal in history. we have entered the classical age of war on the larg

magickal work determine. 9. the word expresses the_ and is symbolized by the. 10. the oath is an expression of the magician's will and of his magickal. 11. the expression of the will should be limited to calculated. 12. the secret of the graal is. 13. the three forms of the elixer of the cup are, and. 14. the 'nature' of the cup is. 15. the quality which purifies the work of the magician is. 16. the sword is related to the element_ and corresponds to the human. 17. the sword frees the perceptions from the. 18. every idea must be_ by the sword. 19_ are obsessions toward which one must become an observer; indifference is weilded by the. 20. the only real exception to question #19 would be for the purpose of. 21. emotions are impressed from outside and all emotions leave marks upon the mind

man. 17. the sword frees the perceptions from the. 18. every idea must be_ by the sword. 19_ are obsessions toward which one must become an observer; indifference is weilded by the. 20. the only real exception to question #19 would be for the purpose of. 21. emotions are impressed from outside and all emotions leave marks upon the mind, yet passions are_ of the will. 22. the wand is divine force; the sword is_ force. 23. in magick, nothing of impression or experience is; all must be. 24_ represents all that we are as well as that which there is a tendency to be. 25. the threefold process of raising up the magickal being is, and. 26. the laws of magick are the laws of. 27. al is. 28. set-hn in ancient egyptian means_ and was caricatured by the hebrews as. 29. the magickal text that authoriz

so identify the will with the self that it becomes unconscious? 29. explain the true value in controlling both feelings and emotions. 30. what are the best ways to get rid of preconceived or inculcated ideas? 31. it is said that "understanding is the structuralization of knowledge" please explain this. 32. explain why the cup must always have a lid. 33. what is the danger of the cup? 34. why can the sword not be the single magickal weapon for magicians? 35. why is it important to analyse the emotions and to overcome them? 36. what is meant by "love under will" 37. please interpret this statement "thou hast no right but to do what thou wilt" 38. the pantacle is the storehouse of knowledge. explain this. 39. what are the qualities for the ultimate symbol of the personal work? 40. what proce

though he may comment upon it in order to explain its relevance to the aon of horus. the reason that the text may not be touched by that magus is that it contains formulae recognizable only after the aon of horus, as is evident from this commentary and the contents of the book of coming forth by night. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. ceremonial and operative magical procedures are among the tools that the beast is to use for the communication of his word. the suit of wands in the tarot covers aspects of positive existence; the suit of swords covers aspects of force and destruction. the path of the aon of horus would seem evident, particularly against the tableaus set forth in the seco

and shed their wisdom and their unique perspectives upon the black magical quest. merlin [priest trevor thomas] behold, me, merlin. born of the sundered oak, master of the shamanistic paths and ancient wisdoms. born in death to die in birth, i whose past is your future and my future, your past. i am at one merlin of the wild wood, sage, prophet, councillor and friend of mighty kings, custodian of the sword excalibur. in madness brought on by grief for the futility of humanity's capacity for destruction, became merlin celidonius and fled to the sanctuary of the wild wood to take sanctuary in the dragon's breath. i who by purity of will came to a new intellect and became merlin ambrosius. by that same will i summoned the dragon's breath to create a legend and standards for future generations

ou the key and the formula- but that ancient text you must decipher for yourselves. in the full light of day at the threshold of the gate of the south solstice, i, astaroth who announced myself with a brief illumination in the night of the aeon as i made my descent upon this earth like unto those distant waters, now stand before you with my seal bearing the twin serpents of my life and wisdom and the sword that joins them. in the name of set, the prince of darkness, i give you my own word to assist you on the path of xeper. that word is mach- the fire in the darkness xepera xeper xeperu astaroth it is done 11:10 am 12-21-93 xxviii consecrated by set x x x the book of astaroth- analysis and commentary i. introduction this is a preliminary analysis, intended both to make the book of astaroth

SALMANRUSHDIE THESATANICVERSES

lculate the odds, trim my sails, manipulate, survive. that is why i won't accuse hind of adultery. we are a good pair, ice and fire. her family shield, the fabled red lion, the many-toothed manticore. let her play with her satirist; between us it was never sex. i'll finish him when she's finished with. here's a great lie, thinks the grandee of jahilia drifting into sleep: the pen is mightier than the sword. o o o the fortunes of the city of jahilia were built on the supremacy of sand over water. in the old days it had been thought safer to transport goods across the desert than over the seas, where monsoons could strike at any time. in those days before meteorology such matters were impossible to predict. for this reason the cara- vanserais prospered. the produce of the world came up from

seeing new gods round every corner, no" hamza, understanding that the night will be full of terrors, returns home and calls for his battle sword "more than anything in the world" he growls at the papery valet who has served him in war and peace for forty-four years "i hate admitting that my enemies have a point. damn sight better to kill the bastards, i've always thought. neatest bloody solution" the sword has remained sheathed in its leather scabbard since the day of his conversion by his nephew, but tonight, he confides to the valet "the lion is loose. peace will have to wait" it is the last night of the festival of ibrahim. jahilia is masquerade and madness. the oiled fatty bodies of the wrestlers have completed their writhings and the seven poems have been nailed to the walls of the ho

SATANGEL

ve been carved, on a sunday before sunrise, go to running water and place the ring in it, and let it remain there for five days. on the sixth day, take it out and take it to a tomb, and place it inside, so that it remains there on friday and saturday. on sunday, before sunrise, go outside of town under a clear sky, in a remote and secret place, and make a circle with a sword, and on it write with the sword the names of the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along with astrological signs, within the two bands. the position of the master is indicated in the centre of the pentagram, and the cardinal directions are marked outside the bands] when this has been inscribed, enter into it as is

the figures that appear here [the figure shown is a double circlular band with a pentagram inscribed. the names carved on the ring are repeated, along with astrological signs, within the two bands. the position of the master is indicated in the centre of the pentagram, and the cardinal directions are marked outside the bands] when this has been inscribed, enter into it as is designated, and place the sword beneath your knees, and, facing south, recite this conjuration: i conjure you, all the demons inscribed on this ring- which you should have in your hand- by the father and the son and the holy spirit, and by almighty god, maker of heaven and earth k that all of you, constrained and bound to my will and power, should proceed hither in benign form, so that i will not fear, and should consc

t may possess this power, namely that whenever i place it on the finger of a dead person, one of you will enter him, and he will appear alive as before, in the same likeness and form k when you have said this once, six spirits will at once appear at the circle, requesting the ring, which you will give them. when you have given it, they will depart, and you likewise should leave the circle, taking the sword with you, and not destroying the circle. on the sixth day, return with the sword, and say, facing south, i conjure you, o brimer, suburith [etc] k that you should come to me now without delay, bearing the consecrated ring, so that when i place it on the finger or in the hand of a living person he will fall to the ground as if dead, and when i take it away he will return to his former sta

SATANIC BIBLE

as the altar she now takes her position- head pointing south, feet pointing north. 4. purification of the air by ringing of the bell. 5 "invocation to satan" and "infernal names" which follow (see book of leviathan) are now read aloud by priest. participants will repeat each infernal name after it has been said by priest. 6. drink from chalice. 7. turning counter-clockwise, the priest points with the sword to each cardinal point of the compass and calls forth the respective princes of hell: satan from the south, lucifer from the east, belial from the north, and leviathan from the west. 8. perform benediction with the phallus (if one is used. 9. priest reads aloud appropriate invocation for respective ceremony: lust, compassion, or destruction (see book of leviathan. 10. in the case of a pe

ic cannibalism, and returns the sacramental wine used by the christians to its original purpose- that of stimulating the emotions necessary to satanic ritual. wine itself need not be used- whatever drink is most stimulating and pleasing to the palate is in order. the elixir of life is to be drunk from the chalice of ecstasy, as indicated above, immediately following the invocation to satan. sword the sword of power is symbolic of aggressive force, and acts as an extension and intensifier of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it is also used, as indicated in s

of the arm with which the priest uses to gesture and point. a parallel to this is the pointing stick or blasting wand used in other forms of magical ritual. the sword is held by the priest and is used to point towards the symbol of baphomet during the invocation to satan. it is also used, as indicated in steps of ritual, when calling forth the four princes of hell. the priest thrusts the point of the sword through the parchment containing the message or request after it has been read aloud; it is then used to hold the parchment while introduced into the candle flame. while hearing the requests of other participants, and while repeating same, the priest places the sword atop their heads (in traditional "knighting" fashion. for private rituals, if a sword cannot be obtained, a long knife, ca

SATANIC RITUALS

the priest signals to make ready for the final abasement and joy for the celebrant. the lictors (guards) remove the celebrant from his seat and place him, face downward, on the coffin's lid. the priest then reads biblical passage, hebrews 1:6-12. after the scourging, the celebrant is lifted from the lid of the coffin. the priest then knocks three times on the coffin with a staff or the pommel of the sword a scream is heard from within the coffin, and the lid lifts from inside. the occupant's arms beckon seductively. the celebrant is lowered into the coffin by the lictors, who leave him to his doom or renewal, as the case may be. as the infusion takes place in the coffin, the priest reads the thirteenth enochian key. when the infusion is complete, the woman within shouts "assez (enough, an

he stands, the priest comes forward with the chalice, proffering it to the invocator, who accepts it, raising it in homage to the altar. the invocator drains the chalice noisily but with great solemnity. the priest relieves him of the chalice. the invocator steps forward, raises his arms in a yearning manner, and tenderly strokes the altar's flesh. he steps back and, in reverie, is presented with the sword by the priest as the beast (invocator) accepts the sword, he studies its symmetry and gleaming length, then grasping it in both paws, raises it on high. the other beasts lift their arms, some attempting to make the cornu-the sign of the horns] invocator der mensch ist gott. man is god. beasts: der mensch ist gott. man is god. invocator wir sind menschen. we are men. beasts wit sind mensc

er mensch ist gott. man is god. beasts: der mensch ist gott. man is god. invocator wir sind menschen. we are men. beasts wit sind menschen. we are men. invocator wir sind g tter. we are gods. beasts wir sind g tter. we are gods. invocator gott ist der mensch. god is man. beasts gott ist der mensch. god is man. invocator heil, satan! hail, satan! all: heil, satan! hail, satan [the invocator lowers the sword and the priest takes it from him. the invocator goes to the caged mouse and releases it] invocator meine ez hlung ist zu ende. dort l uft eine maus; wir immer sie f ngt, mag sicheine riesige m tze aus ihrem pelz rnachen. my tale is done. there runs a mouse: whoever catches her may make a great, great cap out of her fur [as the mouse runs off, the beasts start to drop on all fours, then r

e material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the wall above the altar displays the sigil of satan. a pentagonal enclosure, the inside of which is mirrored, serves to receive the celebrant. the pentagon must be large enough in diameter and with walls high enough to receive the celebrant's prone body, yet easy to enter and leave. to be practical, the walls of the pentagon should be no

, leaves console. 6- assistant takes his place at the console, and maintains audible sound at one minute intervals during the celebrant's invocation. 7- celebrant steps into pentagon and delivers invocation, turning counter clockwise very slowly as he speaks. when he completes his invocation, an assistant relieves him of his text and presents the ceremonial sword or dagger. as the celebrant takes the sword in hand, the assistant at the console reactivates the electrostatic generator, combines both audible frequencies in chording, bringing the volume to full intensity, and activates the stroboscopic illumination. 8- celebrant holds sword on high, turning slowly counter clockwise, pausing at each reflective plane, until nine planes have been confronted. 9- celebrant lowers himself into penta

water and anoints the child's hands and feet, saying] priest: in the name of leviathan, and with the great salt sea, we dress your being in the substance of creation. may all the dwellers in the watery abyss smile upon you (name, and swirl about you lovingly. may the oceans surge an anthem to your glory, o little spawn of briny heritage [the priest returns the vessel to the acolyte and, taking up the sword, places its tip upon the child's brow, saying] priest: by all the images set forth for childhood's fancy, by all things that creep and shuffle through the faerie fane of night, by all the silken rustles on the wind and croakings in the dark, o frogs and toads and rats and crows and cats and dogs and bats and whales and all you kith and kin of little ones like she (he) who rests before yo

cats and dogs and bats and whales and all you kith and kin of little ones like she (he) who rests before you: bless her (him, sustain her (him, for she (he) is of that which needs no purification, for she (he, like all of you, is perfection in what she (he) is, and the mind that dwells within this head is moved by your god, the lord of is, the all-powerful manifestation of satan [the priest lifts the sword from the child's forehead and, as part of the same gesture, raises its tip up to the sigil of baphomet, above and behind the child. all others present face the altar and lift their right arms in the sign of the horns] priest: hail (name! all others: hail (name! priest: hail, satan! all others: hail, satan [the ceremony is concluded in the usual manner] the unknown known despite others' a

SATANICON

tar candles are arranged in the following manner: the flame of satan represents supreme darkness and man s carnal nature. it is placed on the left side of the altar. the flame of lucifer represents enlightenment and eternal opposition to god and xianity. it is placed on the right side of the altar. additional black candles may be used in other areas of the black chapel for added illumination -22- the sword of satan the sword is the physical extension of the satanic will. it is the instrument of summoning and the director of demonic forces. the sword of satan is placed upon the altar with the point of the blade to the left. the thurible and the aroma of enlightenment the earthly scents are burned to accentuate and stimulate the emotions and imagination. the aroma of incense adds to the magi

tical for most; however legal specimens are available from some occult merchants. the death s-head represents man s deathless will. it s also a symbolic link between the living and the dead (especially in rituals of a necromantic nature. if an authentic skull cannot be obtained than an imitation will suffice as the symbolism is of paramount importance. the skull is placed at the center and behind the sword on the altar. ritual music music is important to religious ritual because of its powerful influence upon the emotions. most books of magick have failed to communicate this to their readers. any type of device which can influence and stimulate the mood of the event should not be discounted. traditionally, music employed for satanic ritual has come from the works of classical composers suc

/regression of the mind to the deepest darkside of one s nature. the secondary part of the act allows the release and attendance of demonic forces who carry out you magickal will. the pentagonia satan s horizontal blackstar of the air. at the beginning; the genesis of the rituals, the celebrant creates the great aura of evil by evoking the five angles of darkness with the bell of commencement and the sword of satan. the pentagonia: satan s blackstar of the air the invocation of infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of infernal power is recited in the black chapel, all shall face the satanagram. creative darkness this is the most important part of the

xtent, depends upon the receptivity of the intended. therefore it is highly recommended that the person(s) whom the magick is directed at, have knowledge of it -25- the satanic ritual 1 the opening of the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia while turning widdershins. afterward, replace the bell upon the altar. 2 grasp the sword of satan and point it once at each of the five points of the pentagonia, beginning at the upper left point of the altar and then turning widdershins as you pause at each point, address the dark lords thus: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of infernal seas! be present beelzebub, great lord of t

nning at the upper left point of the altar and then turning widdershins as you pause at each point, address the dark lords thus: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! afterward, replace the sword upon the altar. 3 face the satanagram and recite the invocation of infernal power. in the name of almighty satan, prince of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4

m have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4 offertory: grasp the chalice of change and raise it to the satanagram in an offering manner while saying: i present to you, dark lord, the elixor of change! bring forth the infernal will! drink from the chalice. 5 grasp the sword of satan and point it towards the satanagram while calling forth the appropriate demons. afterward, replace the sword upon the altar. 6 the creative darkness. 7 face the satanagram and recite the appropriate decree of satan. 8 the decrees of satan are statements of infernal law words of conviction and purpose. the demonic elements in attendance are the executors of the principles of the

a pre-arranged satanic (magickal) name chose by the initiate. attendance requirements: the priest performing the rite, an assistant and the initiate. the priest and his assistant are garbed in the customary manner. the initiate wears a silver (gray is acceptable) robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant rec

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

xian, or eight immortals, many of whom are depicted with symbols of their power. the eight immortals represented to believers eight aspects of daily life: men and women, young and old, noble and peasant, and rich and poor. lu dongbin (also known as lu yan, for example, is primary among these immortals. he is associated with medicine and also has charms that can control evil spirits. his symbol is the sword. typical paintings portray him with a sword and flowing robes. another immortal, li tieguai (also known as di kuai li, is also associated with medicine. because he always fights for the poor and infirm, his pictures often portray him as a beggar with a crutch. han xiangzi, another immortal, was a great poet and musician and is portrayed with a jade flute. these images are not very famili

d and spear, in bow and sling. they do not know that you are the lord who crushes wars; the lord is your name. break their strength by your might, and bring 368 world religions: almanac judaism down their power in your anger; for they intend to defile [corrupt] your sanctuary, and to pollute the tabernacle [residence] where your glorious name resides, and to break off the horns of your altar with the sword. look at their pride, and send your wrath [anger] upon their heads. give to me, a widow, the strong hand to do what i plan. by the deceit of my lips strike down the slave with the prince and the prince with his servant; crush their arrogance by the hand of a woman. some universities offer courses in the literature of the bible. in these courses, students from a variety of faiths read and

ddess (worshipped in many different aspects) and the god (also worshipped in many different aspects. other neopagan groups worship the pantheon, or group, of ancient norse mythology or the forces of nature. symbols. the goddess s symbols include the moon and many other objects representing the feminine: the cup, flowers, mirrors, seashells, and jewels. the god s symbols include the hunt, the sun, the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle (a curved blade, and precious metals. worship. in general, forms of worship are left to the individual believer or practitioner. dress. neo-pagans have no standard costume or form of dress, although some dress in robes and others worship naked. texts. asatruars honor the sagas that relate ancient norse myths, but neo-pag

ive power of both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the spear, the knife, the magic wand, the arrow, the sickle, and precious metals. note that these symbols have marked sexual connotations, suggesting the merger of male and female into one to create and affirm life. one branch of wicca, however, called dianic wicca after the roman goddess diana, places nearly all of its emphasis on the goddess. wiccans do not recognize a hierarch

d on bumper stickers, t-shirts, and other items. in connection with amaterasu are three sacred symbols that are found in shinto shrines and that form the regalia, or ceremonial dress, of the emperor. one symbol includes a mirror (kagami, which is believed to reflect the light of amaterasu. the second symbol is amaterasu s jeweled necklace (magatama. the third is a ceremonial sword that represents the sword of susano-o, amaterasu s brother. according to shinto mythology, susano-o tricked the eight-headed, eight-tailed dragon of the hino river into drinking sake, an alcoholic beverage made from rice. as the dragon lay drunk, susano-o killed it, and inside one of its tails he found a sword. protective symbols shintoists display many stone representations of the kami. shrines are often guarded

in the world. name of god. the god of the sikhs is variously referred to as waheguru( the wonderful lord, ek onkar( true god, onkar, satguru( true guru, satnaam( true name, akal-purkh, hari, raam, and pritam. symbols. the chief symbols of sikhism include the five k s, the sikh articles of faith: kesh, uncut hair; kungha, the wooden comb; kasha, white shorts; kara, the steel bracelet; and kirpan, the sword. other symbols include an insignia called the khanda and ek onkar, the first two words of the granth sahib. worship. worship is conducted both through private prayer and at temples called gurdwaras, where the focus of worship is readings from the granth sahib. dress. male sikhs are generally recognizable by the long turbans carefully wrapped around their hair. initiates also wear the kas

arity of sikhs. 3. kasha (or kachh, an undergarment, similar to shorts, that was worn by sikh soldiers and suggests chastity and cleanliness. the kasha not only allowed freedom of movement for sikh warriors but served as a constant reminder of the need to overcome earthly passions. a man wears several sikh symbols on his clothing, including the khanda, the crossed sword and circle, on his turban. the sword symbolizes that used by guru gobind singh to stir the amrit in its first ritual, while the chakkar, the circle, represents the eternity of god. chris lisle/corbis. world religions: almanac 431 sikhism 4. kara, a steel bracelet that, because it is a perfect circle with no beginning or end, symbolizes a connection with god. it also serves as a reminder to avoid doing evil deeds, especially

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

e the knowing has been suppressed by those who seek power, wealth, and personal gain at the expense of their fellows. this then is a condensed version of the keys to the gnosis written in simple language as a book of concepts. it is meant for the children of the black rose as the time of upheaval nears, because the heart of the knowing must be in the hands of many before the quickening. victor of the sword of light we who carry the keys forward are considered as victors of the sword of light. we seek the power of the force and ally ourselves with it, drawing it into our very beings until our stature rises unto greatness. our task is to learn and do and teach. our reward is to be a victor of the sword of light and to inherit our portion of the all. now, why would we need a sword? does that

SINISTER TAROT

; changing aspects of a society by significant creations and thus changing a whole race of people- fulfilling the destiny or wyrd of the ethos of a civilization. acts that inaugurate a new aeon. the causal nature that is dictated by the essence of things fate etc. xi autumn a marriage beneath the earth in elixir she washes her hands a black eagle a palace of light she becomes the snake who offers the sword to sever the arm desire- lidagon alchemy: the union of two balancing forces that, as a nexion, create change through sinister intent- the energies in action as earthed and affected by that which is re-presented by atus vi, vii and vii. xii two horses fight within a circle of trees (the sun at night) two angels laughing in a room of sacrifice two in a haze of gold beyond the door opfer- v

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

in their chimeras, will the iron of law not bend itself, like an osier twig, to the strong hand of power and gold? but look not so pale, mascari; i have foreplanned all things. the day that she leaves this palace, she will leave it for france, with monsieur jean nicot" before mascari could reply, the gentleman of the chamber announced the signor zanoni. the prince involuntarily laid his hand upon the sword placed on the table, then with a smile at his own impulse, rose, and met his visitor at the threshold, with all the profuse and respectful courtesy of italian simulation "this is an honour highly prized" said the prince "i have long desired to clasp the hand of one so distinguished "and i give it in the spirit with which you seek it" replied zanoni. the neapolitan bowed over the hand he

nce, carelessly "you, then, were the cavalier who robbed me of the reward of my chase. all stratagems fair in love, as in war. reconcile our pretensions! well, here is the dice-box; let us throw for her. he who casts the lowest shall resign his claim "is this a decision by which you will promise to be bound "yes, on my faith "and for him who breaks his word so plighted, what shall be the forfeit "the sword lies next to the dice-box, signor zanoni. let him who stands not by his honour fall by the sword "and you invoke that sentence if either of us fail his word? be it so; let signor mascari cast for us "well said! mascari, the dice" the prince threw himself back in his chair; and, world-hardened as he was, could not suppress the glow of triumph and satisfaction that spread itself over his f

he prince, grasping mascari by the collar "you betrayed me "i assure your excellency that the dice were properly arranged; he should have thrown twelve; but he is the devil, and that's the end of it "there is no time to be lost" said the prince, quitting his hold of his parasite, who quietly resettled his cravat "my blood is up, i will win this girl, if i die for it! what noise is that "it is but the sword of your illustrious ancestor that has fallen from the table" chapter 3.vii. il ne faut appeler aucun ordre si ce n'est en tems clair et serein "les clavicules du rabbi salomon (no order of spirits must be invoked unless the weather be clear and serene) letter from zanoni to mejnour. my art is already dim and troubled. i have lost the tranquillity which is power. i cannot influence the de

, and zanoni bending over him, and whispering in his ear. that sight cooled us all. the strife ceased; we gathered, in shame, remorse, and horror, round our ill-fated host; but it was too late, his eyes rolled fearfully in his head. i have seen many men die, but never one who wore such horror on his countenance. at last all was over! zanoni rose from the corpse, and, taking, with great composure, the sword from my hand, said calmly 'ye are witnesses, gentlemen, that the prince brought his fate upon himself. the last of that illustrious house has perished in a brawl "i saw no more of zanoni. i hastened to our envoy to narrate the event, and abide the issue. i am grateful to the neapolitan government, and to the illustrious heir of the unfortunate nobleman, for the lenient and generous, yet

contain the faculty to acquire. i can give thee, it is true, the teacher, the rest must depend on thee. be wise in time, and take that which i can assure to thee "answer me but these questions, and according to your answer i will decide. is it in the power of man to attain intercourse with the beings of other worlds? is it in the power of man to influence the elements, and to insure life against the sword and against disease "all this may be possible" answered zanoni, evasively "to the few; but for one who attains such secrets, millions may perish in the attempt "one question more. thou "beware! of myself, as i have said before, i render no account "well, then, the stranger i have met this night, are his boasts to be believed? is he in truth one of the chosen seers whom you allow to have

ll enough" said the tyrant, with a hollow voice, as the paper dropped from his trembling hand "give them to me! give them to me! think again, think again! barrere is right right 'frappons! il n'y a que les morts qui ne revient pas" chapter 7.ii. la haine, dans ces lieux, n'a qu'un glaive assassin. elle marche dans l'ombre. la harpe "jeanne de naples" act iv. sc. 1 (hate, in these regions, has but the sword of the assassin. she moves in the shade) while such the designs and fears of maximilien robespierre, common danger, common hatred, whatever was yet left of mercy or of virtue in the agents of the revolution, served to unite strange opposites in hostility to the universal death-dealer. there was, indeed, an actual conspiracy at work against him among men little less bespattered than himse

man must be in prison; their revelations will aid me against worthier foes. they shall die: they shall perish with the rest on the 10th, the third day from this. there" and he wrote hastily "there, also, is thy warrant! off "and now, couthon, payan, we will dally no longer with tallien and his crew. i have information that the convention will not attend the fete on the 10th. we must trust only to the sword of the law. i must compose my thoughts, prepare my harangue. to-morrow, i will reappear at the convention; to-morrow, bold st. just joins us, fresh from our victorious armies; to-morrow, from the tribune, i will dart the thunderbolt on the masked enemies of france; to-morrow, i will demand, in the face of the country, the heads of the conspirators" chapter 7.viii. le glaive est contre to

SYMBOLISM OF THE BANNERS

that the cross was then lifted up and set upright. another view is that he was made to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer t

TECHNICIANS GUIDE TO THE LEFT HAND PATH

onance then, extends the range of cognitive experience by firing the neurons at levels below their normal threshold. it allows that stimulus below the threshold point to be manifest into awareness, it creates moments of seeing more. realize the importance of this. stochastic resonance is a tool of extension, and of seeing more. in the context of a ritual environment, stochastic resonance replaces the sword as an extension of the adept practitioners will. the abstract principle of the symbol that is represented by the sword has been manifest into reality thus extending the range of potential future extension. any ritual implement should have the same potential for extension. a symbol is never static, once stasis becomes the property of a symbol it has retired itself to being s sign rather t

nt itself at all levels of sensorial awareness, including the indirect such as through psychodrama and symbolism itself. if this environment can be manufactured with these purposeful, and understood elements in place, the potential for a transformative, rather than a purely alliterative ritual, will take place. i have already suggested that through the use of stochastic resonance the symbolism of the sword has been replaced by a component that has literally manifest the symbol into a factual reality through its ability to create extension. this concept of replacing static elements within ritual is of vital importance to the antinomian character i have been writing about. it is the responsibility of the harbingers of spiritual dissent to replace all the elements of ritual with those new ele

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

st every degree."4 in a number of books written by masons, the downward pointing triangle is related to set, the god of egypt, and to bacchus. both of the deities are satan in other guises. jim tresner, 33, whose academic writings are often published in masonic journals and publications, notes the use of triangles in the ritual for the fifteenth degree of the scottish rite, knight of the east, of the sword, or of the eagle. tresner says that the apron worn for this degree's ritual in the lodge is of red velvet, and "on the apron are three triangles, one inside the other, formed of chains with triangular links" these three triangles, he explains "represent the three great limitations on, or enemies of, the human intellect tyranny, privilege, superstition."5 in reality, tresner is subtly all

r, triangular (male) elements are "buried" within the lotus blossom (female. 376 codex magica the sri yantra pictured as a mystical diagram of solomon's temple, as planned in the building scheme of the knights templar. the cross and sun rays on top do not represent jesus christ, but point to the cosmic christ, who came in many names in the past and shall come again with a new name (from the book, the sword and the grail, by andrew sinclair, new york: crown publishers, 1992) a masonic tracing board with an image of a coffin, decorated with the "tools' of the craft. the v or square at the bottom of the coffin is pointed downward to hell and the lord of the underworld. the skull and bones, or death's head, is thought to guard the doorway to the mysteries of initiation. there are three number

THE BOOK OF PLEASURE

may be too small for its habitation. oh, ye of much faith in god, merge into it by the worship of self! ah! foolish man, worship the glorious in freedom. when death approaches the faith in god and desire of woman will not save you, what are their use when withering and decay sets in and the body is an object of disgust? and what is the use of knowledge and charity when reality is known? unsheathe the sword of self; ideas of the almighty should be constantly slain and righteousness should be inquired into. 12: and does kill when feared. whosoever shall study his true nature a little, him does the "self" investigate with his extraordinary conduct. he can compel anything without offending. as the tendency of the most lustful ceases before publicity and death, so do morals and faith before the

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

gested reading list amber k, covencraft: witchcraft for three or more ian corrigan, the portal book: basic teachings of celtic witchcraft aleister crowley, magick in theory and practice scott cunningham, earth power (natural magick book 1) earth, air, fire& water (natural magick book 2) melita denning& osborne phillips, the magical philosophy series: vol. 1, the foundations of high magick vol. 2, the sword and the serpent vol. 3, mysteria magica ed fitch, a grimoire of shadows magical rites from the crystal well donald tyson, how to make and use a magic mirror page 19 grimoire of eclectic magick) at the crossroads( are you a natural witch? the truth is, everyone has the ability within them. it is only a matter of choosing to learn how to use your gifts. this book was never designed to teac

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

physical world of the senses, which, in the light of these experiences, now appears to be only the mundane segment of a great spectrum of reality. ring has also given some thought to the question of why the study of death became so prominent in the late 1970s and early 80s: one reason is to help us to become globally sensitized to the experience of death on a planetary scale which now hangs like the sword of damocles over our heads. could this be the universe s way of innoculating us against the fear of death? a consensus among those who investigate the near-death experience yields a number of features commonly described by those who have undergone nde: they usually see their physical bodies apart from their spiritual bodies. they experience a soaring sensation, a definite movement out of

heosophical society, which still flourishes today. in his mystics as a force for change (1981, dr. sisirkumar ghose writes that the mystic s real service to humankind is not so much to help people solve material problems as it is to show them how to transcend secular and humanistic values, to transfigure them in the light of the spiritual ideal or the will of god. the mystic brings not peace, but the sword of discrimination and a sense of the holy. the mystics have played an important part in the making of civilization. most early civilizations owe a good deal to this creative minority. the early mystics would also be among the priests and medicine men of the tribe. m delving deeper bach, marcus. the inner ecstasy. new york-cleveland: world publishing, 1969. bancroft, anne. twentieth centu

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

shoes at his head, and engage in a hearty tug-o -war with the man, who was trying desperately to keep the covers on his bed instead of on the floor. at times, the powerful entity would entwine itself around john and forcibly hold him as if he were bound hand and foot. with a tremendous effort of brute strength, the servant would free himself from the grasp of his invisible opponent and reach for the sword that he kept beside his bed. john had found that the brandishing of his sword was the only action that could make the thing retreat. by january 10, 1662, nearly a year after its unwelcome arrival, the entity had acquired a voice and the ability to simulate the sound of rustling silk and the panting of animals. it had begun by singing in the chimney, then moved into the children s bedroom

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

n, rather than permit any society secrets to be betrayed. once the oath had been made, one of the vehm fs stuhlherren or judges, would move his sword across the initiates f throats, drawing a few drops of blood to serve as a silent reminder of the fate that awaited all traitors to the society. after this ritual had been observed, the initiates kissed the cross that was formed by the space between the sword fs blade and hilt. below the stuhlherren in rank were the deputy judges, the freischoffen, and the executioners, the frohnboten. the deputy judges and the executioners carried out the various tasks of inquisitors, jury, and hangman. the name gvehm h or gfehm h was a corruption of the latin word gfama, h a law founded upon a common or agreed upon opinion. however, gfehm h could also mean

er to avoid accidentally cutting the hand; and the knife was carried everywhere its owner went. in the martial encounters between tribes, the spear, which is a knife with a long handle, and the club were favored in order to keep some distance between combatants. but when things got up close and personal, the knife came into play. thus when the arts of warfare evolved and bronze weapons were used, the sword.a large and long knife.together with the spear and club were considered honorable implements of war. the knife was deemed the last resort of the gentleman or the sole weapon of the brigand and the assassin. in the days of chivalry, the knights bore swords and lances for self-defense while peasants and outlaws carried knives to protect themselves. the knife was a kind of secret weapon, an

THE GOD OF THE WITCHES

ls as the poison remains in the body and isnot removed by cooking. game was probably run down by the hunters on foot, as is still done by thebedawin of the near east.the little people are not recorded as having used any other weapon than the arrow against human beings;they seem to have fought with spears among themselves, and they made bronze swords of extraordinaryefficacy. in the story of gish, the sword graysteel was forged by the dwarfs (i.e. the fairies, and it couldtherefore cut through whatever its blow fell on, nor could its edge be blunted by spells like swords made bymortals. a fairy javelin[36] was preserved at midridge hall in the county of durham, but there isunfortunately no legend to account for its coming into the possession of a mortal.a certain amount of tangible evidence

e of great importance. the story attached to the castle of sewingshields, innorthumberland,[36] states that in a cave under the castle sleep king arthur, queen guinevere, their the god of the witcheschapter iii. the priesthood28courtiers, and thirty couple of hounds. a farmer found his way into the cave, and on a stone table near theentrance he saw a stone sword, a garter and a horn. he picked up the sword, cut the garter, then his heartfailed as he saw the sleepers awaking. as he hurried out of the cave he heard king arthur say "o woe befallthe evil day that ever the witless wight was born, who took the sword, the garter cut, but never blew thebugle-horn" strutt states that in the ninth century cross-gartering seems to have been confined to "kings andprinces, or the clergy of the highest

said 'i am he whom ye seek: thomas to those who sought him,'behold me. the lord 'if ye seek me, let these depart; thomas 'hurt none of those who stand by. that onethere, this one here, was wounded. there four soldiers, here four soldiers. there the sharing of the garments,here of the mules. there the dispersion of the disciples, here the dispersion of the underlings. there the veilwas rent, here the sword was broken. the lord gave forth water and blood unto salvation; thomas water andblood unto health. the lord restored the lost world, thomas recalled to life many lost ones."like rufus becket knew that his death was near and that it would be by violence; and, again as in the case ofrufus, monks dreamed of his approaching death. william of canterbury says in the vita "he knew that thesword

THE KEY TO THE MYSTERIES

demons. they have outraged the meaning of the episode who explain martin's protest as merely against the surrender of the church to secular power. it was "lese-humanite" of which he held the ithacans guilty. st. martin of tours was often called martin the thaumaturgist. he was noted for his power over animals> and separated 9 himself from the communion of the tyrant who wished to impose faith by the sword. it is by charity that so great a crowd of saints have forced the world to accept them as expiation for the crimes committed in the name of religion itself, and the scandals of the profaned sanctuary. it is by charity that st. vincent de paul and fenelon compelled the admiration of even the most impious centuries, and quelled in advance the laughter of the children of voltaire before the

ough on the vertical diameter from below by a vertical sword or baton. the "sword" has a right hand holding the pommel below, issuing from a cloud to lower right. the hilt is not evident simply, but suggested by two tails of serpents crossing just below the lower limit of the circle. to either side of the pommel beneath the snake tails are the letters "fin" to left and "al" to right. the point of the sword above the upper limit of the circle is buttoned by a fleur-de-lis. the two serpents are entwined about the sword to form a caduceus with two circles vertically circumscribed within the greater circle. these serpents are billed. there are two shaded bands on the two horizontal diameters of the serpent circles. five hebrew letters are along the sword, only the topmost upon the blade and th

hrosne" and to the right "de jvstice. oriented about the circle to be read from the center are the following words: at left outside "covronne, at top and split "med "iate, at right "eclesiastiqve, at bottom and split "dir "ecte. two words in italics extend just above the horizontal diameter in invisible extensis and through the rectangle: to left "harmonie, to right "ceeleste. above the button of the sword is a small circle, and to the left of that "tzaddi-dalet-qof, to the right "peh-lamed- kophfinal (possibly "mem-lamed-kophfinal" or "samekh-lamed- kophfinal. below this, interrupted by the button are two texts: to the right?)aleph-samekh-peh-kophfinal bet-shin-vau-shin-nunfinal heh-bet-yod-resh (first word doubtful, text referred to dan. 8, where it must be altered from dan. 8, 2 "vau-al

" deceives himself. for, said st. john the apostle, if he loveth not his neighbour whom he hath see, how shall he love god whom he hath not seen? one must render to god that which is god's, but one must not refuse even to caesar that which is caesar's. 29 god is he who gives life; caesar can only give death. one must love god, and not fear caesar; as it is written in the holy book "he that taketh the sword shall perish by the sword" you wish to be good? then be just. you wish to be just? then be free. the vices which make man like the brute are the first enemies of his liberty. consider the drunkard, and tell me if this unclean brute can be called free! the miser curses the life of his father, and, like the crow, hungers for corpses. the goal of the ambitious man is- ruins; it is the delir

prisons, i have seen others who were dying forgotten in garrets. the whole great city has seen one of them whose silent 40 prophecy was to turn ceaselessly as he walked, covered with rags, in the palace of luxury and riches. i have seen one of them whose face shone like that of christ: he had callosities on his hands, and wore the workman's blouse; with clay he kneaded epics. he twisted together the sword of right and the sceptre of duty; and upon this column of gold and steel he placed the creative sign of love. one day, in a great popular assembly, he went down into the road with a piece of bread in his hand which he broke and distributed, saying "bread of god, do thou make bread for all" i know another of them who cried "i will no longer adore the god of the devil! i will not have a ha

s! christ died between two thieves, and he took one of them with him to heaven. the kingdom of heaven suffereth violence, and the violent take it by force. god bestows his almighty power on love. he loves to triumph over hate, but the lukewarm he spueth forth from his mouth. duty is to live, were it but for an instant! it is fine to have reigned for a day, even for an hour! though it were beneath the sword of damocles, or upon the pyre of sardanapalus! but it is finer to have seen at one's feet all the crowns of the world, and to have said "i will be the king of the poor, and my throne shall be on calvary" there is one man stronger than the man that slays; it is he who dies to save others. there are no isolated crimes and no solitary expiations. there are no personal virtues, nor are there

is not absolutely perverse, may participate in all good. for this reason an agony is always an humanitarian expiation, and every head that falls upon the scaffold may be honoured and praised as the head of a martyr. for this reason also, the noblest and the holiest of martyrs could inquire of his own conscience, find himself deserving of the penalty that he was about to undergo, and say, saluting the sword that was ready to strike him "let justice be done" pure victims of the roman catacombs, jews and protestants massacred by unworthy christians! priests of l'abbaye and les carmes< victims of the reign of terror, butchered royalists, revolutionaries sacrificed in your turn, soldiers of our great armies who have

THE MAGICIAN S KABBALAH

h embodies strict rulership and kingly attributes as well. despite their superficiality, the "conan" adventure stories of robert e. howard depict the translation of the barbarian aspects of geburah into those required by the just king of a realm (learning when to hold one's tongue as effective diplomacy rather than lash out in anger is a lesson learnt from geburah. the weapons of the sephirah are the sword, scourge and spear. in "magick, crowley replaces the spear with the dagger, and states that the weapons symbolise the following essential qualities in the magicians world: scourge dagger chain sulpher mercury salt energy fluidity fixity rajas sattvas tamas pain death bondage the scourge keeps the aspiration keen, the dagger shows that the magician is determined to make any sacrifice requ

THE MARTINIST OPERATIVE GENERAL RITUAL

deign by infusion of thy grace to preserve them from any defilement, to preserve them pure and without any stain. thou, who hast answered the vows of thy servant david by making his son solomon complete the works of his, deign to fulfill my expectations by chasing away and forever from this place thus sanctified, all powers of darkness. by ieshouah, our lord, amen. 14 sanctifying the poignard (or the sword: o lord, my power is in thy name, etc. etc. i exorcise thee creature of metal in the name of the almighty god, yaveh sabaoth, the lord of hosts, so that nothing shall remain in thee of the dark power that ruled over thee to this day, but on the contrary, that thou mayest become an exorcised blade, poignard (or sword) of justice in the hand of man of desire reconciled with his creator. le

en extinguishes the central luminary, but first he says the following: may the invisible and spiritual light return into the invisible and spiritual world just as the elementary flame is being returned to its natural elementary source, but may the divine fire and divine light dwell forever in my soul and in the souls of my brothers. by ieshouah, our lord, amen. operator now takes the poignard (or the sword) and knocks with it, successively, all four corners of the room tracing there with distinct knocks of the blade, a greek cross. doing this he says at each corner: may any spirit who does not proclaim the glory of god fly away by this sign. by ieshouah, our lord, amen. note: the french version of this martinist operative and general ritual can be obtained from: l' initiation, organe de l'

THE NECRONOMICON SIMON VERSION

read the ancient records in which the details of necromancy. sorcery, magick and alchemy are given. i learned of the spells that cause men illness, the plague, blindness, insanity, and even death. i learned of the various classes of demons and evil gods that exist, and of the old legends concerning the ancient ones. i was thus able to arm myself against also the she-devil lammashta, who is called the sword that splits the skull, the sight of whom causeth horror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who

hou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name softly upon it. sixth, thou must recite the incantation of the walking, loudly, and in a clear voice, as thou walkest about the gate in a circular fashion, beginning at the north and walking to the east, then t

h thereby. the same spiritmessenger will meet thee and, if thou know not thy name, he will forbid thee entrance and thou wilt fall to the earth immediately. when the first gate has been entered and the name received, thou wilt fall back to earth amid thine temple. that which has been moving about thy gate on the ground will have gone. recite thine thanksgiving to the gods upon thine altar, strike the sword of the watcher that it may depart, and give the incantation of inanna which say how she conquered the realm of the underworld and vanquisheth kutulu. all idimmu will vanish thereby and thou wilt be thus free to depart the gate and extinguish the fire. thou mayest not call upon nanna till thou hast passed the gate of nanna. thou mayest not call nebo until his gate hast thou passed. simila

that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different from that of the gods, and it is said that he was with kingu and his hordes at the time of the war between the worlds, but was dissatisf

ree are anu, enlil, and master enki of the magick waters. and for this reason they are sometimes called the three watchers, mass ssarati and the watcher mass ssaratu, or kia mass ssaratu. and the watcher appears sometimes as a great and fierce dog, who prowls about the gate or the circle, frightening away the idimmu who forever lurk about the barriers, waiting for sacrifice. and the watcher aloft the sword of flames, and even the elder gods are awed thereby. and sometimes the watcher appears as a man in a long robe, shaven, with eyes that never lose their stare. and the lord of the watchers dwells, it is said, among the wastes of the igigi, and only watches and never raises the sword or fights the idimmi, save when the covenant is invoked by none less than the elder gods in their council

t only the new bowl with the three carven signs on it. and the conjuration of the fire should be made, and the sacrifices heaped thereupon, into the burning bowl. and the bowl is now called aga mass ssaratu, and to be used for no other purpose, save to invoke the watcher. and the bowl must be lain between the circles, facing the northeast. and thy vestments should be black, and thy cap black. and the sword must be at hand, but not yet in the ground. and it must be the darkest hour of the night. and there must be no light, save for the aga mass ssaratu. and the conjuration of the three must be made, thus: iss mass ssarati sha mushi lipshuru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids m

uru ruxisha limnuti! izizanimma ilani rabuti shima ya dababi! dina dina alakti limda! alsi ku nushi ilani mushiti! ia mass ssarati iss mass ssarati ba ids mass ssaratu! and this special conjuration may be made at any time the priest feels he is in danger, whether his life or his spirit, and the three watchers and the one watcher will rush to his aid. this being said, at the words ids mass ssaratu the sword must be thrust into the ground behind the aga mass ssaratu with force. and the watcher will appear for the instructions to be made by the priest. the normal invocation of the watcher this invocation is to be made during the course of any ceremony when it is necessary to summon the watcher to preside over the outer precincts of the circle or gate. the sword is to be thrust into the ground

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

eucharist, spilt with due reverence on the pages of this volume, they must seek it in the sibylline verses of those books from which this one has drawn its life-blood. and they are: aceldama. the tale of archais. songs of the spirit. jezebel. an appeal to the american people. jephthah. the mother fs tragedy. the soul of osiris. carmen saeculare. tannhauser. berashith. ahab. the god-eater. alice. the sword of song. the star and the garter. the argonauts. goetia. why jesus wept. oracles. orpheus. rosa mundi. gargoyles. collected works, vols. i, ii, and iii. by which, if they have eyes to perceive, they will become sacramental and holy, through the fire-baptism of a new birth, and will hold the key of all mysteries locked in the esoteric sign of the sabbatic goat, the baphomet of mendes, the

ng, in that eccentric curiosity of diction gthe sword of song, h in which our ears are assailed by the most monstrous diversity of noises, following in a rapid and dazzling succession till the ideas engendered in our brains are sporting in an outburst of mental leap-frog. the following are a few: gfleas kill us h with gaeschylus h gtrough hock lees h g gsophocles h gglobule us h g garistobulus h *the sword of song, vol. ii, p. 145. and here is a good example: let me help babu chander grish up! as by a posset of hunyadi clear mind! was soudan of the mahdi not cleared by kitchener? ah, tchhup! such nonsense for sound truth you dish up, were i magician, no mere cadi, not samuel fs ghost you fd make me wish up, nor saul fs (the mighty son of kish) up, but ingersoll fs or bradlaugh fs, pardie!

not samuel fs ghost you fd make me wish up, nor saul fs (the mighty son of kish) up, but ingersoll fs or bradlaugh fs, pardie! by spells and cauldron stews that squish up, or purifying of the nadi, till stradivarius or amati shriek in my stomach! sarasate, such strains! such music as once sadi made persia ring with! i who fish up no such from soul may yet cry: vade retro satanas! tom bond bishop *the sword of song, vol. ii, p. 148. browning fs cacophony in gthe flight of the duchess h is truly extraordinary: gsoul a stir up h with gstreaky syrup h gwent trickle h g gventricle h gsperm oil h g gturmoil h gwreathy hop h g gathiop h gmatters equine h g gfrench weak wine. h we have mentioned gwhy jesus wept h as one of the most irregular of crowley fs poems, yet its irregularities are regularl

has as yet written. the song of orpheus flashes and flames as we read it *1. orpheus, vol. iii, pp. 145 *2. ibid, vol. iii, pp. 146, 147 *3. ibid, vol. iii, p. 177 *4. ibid, vol. iii, p. 182-187 *5. ibid, vol. iii, p. 194-199. the magical task and the labour is ended; the toils are unwoven, the battle is done; my lover comes back to my arms, to the splendid abyss of the air and abode of the sun. the sword be assuaged, and the bow be unbended! the labour is past, and the victory won. the arrows of song through hell cease to hurtle. away to the passionate gardens of greece, where the thrush is awake, and the voice of the turtle is soft in the amorous places of peace, and the tamarisk groves and the olive and myrtle stir ever with love and content and release. o bountiful bowers and o beauti

at glowed with most internal brilliance;*1. and verily my life was borne on the dark stream of death down whirling aeons, linked abysses, columns built of essential time. and lo! the light shed from her shoulders whom i dimly saw; crowned with twelve stars and horned as the moon; clothed with a sun to which the sun of earth were tinsel; and the moon was at her feet. a moon whose brilliance breaks the sword of song into a million fragments; so transcends music, that starlight-sandalled majesty! then. shall i contemplate the face of her? o nature! self-begotten! spouse of god, the glory of thy countenance unveiled! thy face, o mother! splendour of the gods! behold! amid the glory of her hair and light shed over from the crown thereof, wonderful eyes less passionate than peace that wept! that

ale of archais, vol. i, p. 19. gods sprang from gods: for the old gods indeed go down to death, but the new gods arise from rottenness *the fatal force, vol. i, p. 143. the first cause, a pervading terror, was grand in its wilfulness compared with the degraded images which soon eclipsed man fs reason, monopolizing worship and exacting prayer: what folly can compare with such stupidity, as prayer *the sword of song, pentecost, vol. ii, p. 178. crowley very truly remarks in that battering-ram of religious destruction, gpentecost h. a witty note is appended, quoted from the gsydney bulletin, h which suggested, that instead of perpetually worrying the almighty for rain, the people should pray once and for all for a high range of mountains in central australia, which would of course supply rain

*1. that man cannot elude fate by such a paltry dodge; for even the god of our imaginings is not quite such an ass as all that. the messenger in gjephthah h most sensibly remarked, when he rushed with the news of the enemy fs approach into the assembly of israel: my lords, take heed now, prayer is good to save while yet the foemen are far off; but now they howl and clamor at our very gates.*2 *1. the sword of song, pentecost, vol. ii, p. 109 *2. jephthah, vol. i, p. 69. which in other words simply means, as long as man does not see or understand he will pray; when he does, he won ft. another juggle to elude fate is sacrifice. sacrifice and prayer have ever run in harness together under the whistling of the priestly lash, gi will brain you if you refuse to render tribute to me, h said the p

THE TAROT OF C C ZAIN

uble gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the

both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude of space and time. the sacred serpent at the conqueror's brow signifies the possession of that intellectual light which makes clear all the arcana of fortune. the three golden stars rising from the crown symbolize the dominion of ma

. in divination, arcanum viii may be read as justice or equilibrium. arcanum viii is figured by a woman, blindfolded and seated upon a throne. she wears a crown of lance-heads, holds in her right hand a raised sword, in her left hand a balance, and from her brow the sacred serpent thrusts its head. this is the ancient symbol of justice, which weighs all acts and opposes to evil as a counterweight the sword of expiation. justice, emanating from god, as symbolized by the overshadowing protection, is the equilibrium between right and duty. justice is crowned with lances to indicate inflexibility, adorned with the sacred serpent to signify she acts with enlightenment, and her throne is placed on a platform or three steps to represent her action in all three worlds. at her side is a lion, symbo

rm or three steps to represent her action in all three worlds. at her side is a lion, symbol of the force over which she rules; and a sphinx, symbol of the passage of time which enables her to manifest. above is a winged turtle, symbol of the repentance which may bring forgiveness. at the back is a divine messenger, signifying that the justice of god will be the final judge of the justice of men. the sword is here a sign of protection to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a s

THE SECRET RITUALS OF THE OTO

. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (2 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. opening senior perfect magician present: brethren, the grand orient honours us. a lodge of perfection is to be opened by. member of the viii, a delegate of the supreme grand council of the sovereign grand inspectors general. brethren, draw the sword! let us receive our august visitor beneath the arch of steel (fanfare. enter beneath arch viii preceded by herald with trumpet and banner, and followed by two iv with drawn swords. they take place by the altar. fanfare) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (3 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. viii: greeti

take it? cans: we are (1. can. take swords by blade hilt down. 2. can. takes v.s.l.46 3. can. takes t) z: repeat your names at length and say after me: we a, b and c upon these sacred and sublime symbols most solemnly and sincerely swear never improperly to reveal any of the secrets of the degrees about to be communicated to us. which oath if we break, may our heads be severed from our bodies by the sword of justice. amen (herald replaces symbols) z: i now proceed to give you by name the following degrees of the ancient and accepted rite. secret master. perfect master. intimate secretary. provost and judge. intendant of the buildings. elect of nine. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (10 of 22 [12/28/2001 2:03:44 pm] the secret ritua

s temple, and that of jesus christ. 33 is also the number of degrees in freemasonry; and it has many other qualities, many of which you doubtless know already. note, too, that a is 1, b 2, l 30, as if to signify the whole course of the universe, the unity, the dyad, the many and the naught. it is also pertinent to observe that j is the wand, a the pentagram or pentacle, h the cup, b the crown, v the sword, and l the balances, while o and n symbolize other magical weapons of a still more secret and important character. v but it would be useless to continue an analysis of a word which includes all things human and divine, and in which every secret is concealed. is not the wealth of the divine inexhaustible? can the square define the illimitable, or the compasses circumscribe him? unbegotten

d at an angle of 90, and say: we renounce all; we swear to keep inviolate the mysteries of these degrees; and we invoke annihilation. these points, etc, penalty of having our skulls split asunder by the axe of the executioner. amen. you will seal this solemn oath with your lips five times upon this skull. i will now proceed to confer upon you the following degrees of the a. and a. rite: knight of the sword and of the east. prince of jerusalem. i also confer upon you the corresponding degrees of the reduced rite of memphis; or a& p. rite. knight of the sword. knight of jerusalem. finally i confer upon you the following degrees of the o.r. of mizraim. knight of the sublime choice. prussian knight. knight of the temple. knight of the eagle. knight of the black eagle. prince of jerusalem. the

le//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (8 of 9 [12/28/2001 2:04:24 pm] the secret rituals of the o.t.o. freely spoken, jahbulon, all above is overthrown for the love of babalon. stanza 2 lend a hand, my trusty brother! while there stand upon another of their temple still a stone give the grip of abaddon! chorus. stanza 3 split the skull! on guard the sword! earth be null and heaven abhorred! all s a lie, although divine give annihilation s sign! chorus. nothing now remains. etc. unclothe: untyle. there is no formal closing; all has been destroyed. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c6.html (9 of 9 [12/28/2001 2:04:24 pm] sroto_notes 48. this is an intermediate degree, between the fourth and

t do what thou wilt* opening g.c: vvv vvv vvv62 file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (2 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. sir knights and dames, assist me to open the temple (all give sign) sir knight sentinel, guard the approaches of the temple (sentinel goes out on guard after seeing that all give signs) lady of the sword, guard the portal of the temple (she salutes, draws sword, and goes to door) hail babalon! hail, bearer of the holy grail (dips lance (she gives the cup to each companion in turn, then to g.c, and finishes it) let us form the mystic triangle (the three companions, facing outwards with hands joined, surround g.c. and c.b. who exchange the greeting m(outh) to m(outh. r(ight) h(and) to k(ne

. all: sol! om! on! c.b: the temple is open! g.c: the god is in the shrine! s.b: vvv vvv vvv k.s: vvv vvv vvv file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (3 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. reception first point g.c: sir knights and dames companions of the graal, our brother r.c. sir. offers to share our burden, lady of the sword, instruct sir k(night) s(entinel) to admit him (she does so. g.c. and companions proceed to anteroom where g.c. is then entombed. the companions stand with drawn swords at head of tomb. s.b. takes empty cup c.b. and advances to foot of tomb. c(andidate) introduced. the roll of the bath in on the tomb) s.b.:63 whom have you there? k.s.:64 a s(acred) p(rince) of r(ose) c(ross, who offers t

THE HOLY BIBLE KING JAMES VERSION

the syrian in a dream by night, and said unto him, take heed that thou speak not to jacob either good or bad. 31:25 then laban overtook jacob. now jacob had pitched his tent in the mount: and laban with his brethren pitched in the mount of gilead. 31:26 and laban said to jacob, what hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives [taken] with the sword? 31:27 wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that i might have sent thee away with mirth, and with songs, with tabret, and with harp? 31:28 and hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. 31:29 it is in the power of my hand to do you hurt: but the god of your father spake unto me yester

arkened all that went out of the gate of his city; and every male was circumcised, all that went out of the gate of his city. 34:25 and it came to pass on the third day, when they were sore, that two of the sons of jacob, simeon and levi, dinah s brethren, took each man his sword, and came upon the city boldly, and slew all the males. 34:26 and they slew hamor and shechem his son with the edge of the sword, and took dinah out of shechem s house, and went out. 34:27 the sons of jacob came upon the slain, and spoiled the city, because they had defiled their sister. 34:28 they took their sheep, and their oxen, and their asses, and that which [was] in the city, and that which [was] in the field, 34:29 and all their wealth, and all their little ones, and their wives took they captive, and spoil

o, that they may hold a feast unto me in the wilderness. 5:2 and pharaoh said, who [is] the lord, that i should obey his voice to let israel go? i know not the lord, neither will i let israel go. 5:3 and they said, the god of the hebrews hath met with us: let us go, we pray thee, three days journey into the desert, and sacrifice unto the lord our god; lest he fall upon us with pestilence, or with the sword. 5:4 and the king of egypt said unto them, wherefore do ye, moses and aaron, let the people from their works? get you unto your burdens. 5:5 and pharaoh said, behold, the people of the land now [are] many, and ye make them rest from their burdens. 5:6 and pharaoh commanded the same day the taskmasters of the people, and their officers, saying, 5:7 ye shall no more give the people straw t

evailed: and when he page 41 exodus let down his hand, amalek prevailed. 17:12 but moses hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and aaron and hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17:13 and joshua discomfited amalek and his people with the edge of the sword. 17:14 and the lord said unto moses, write this [for] a memorial in a book, and rehearse [it] in the ears of joshua: for i will utterly put out the remembrance of amalek from under heaven. 17:15 and moses built an altar, and called the name of it jehovahnissi: 17:16 for he said, because the lord hath sworn [that] the lord [will have] war with amalek from generation to generation. 18:1 wh

el his people [and] that the lord had brought israel out of egypt; 18:2 then jethro, moses father in law, took zipporah, moses wife, after he had sent her back, 18:3 and her two sons; of which the name of the one [was] gershom; for he said, i have been an alien in a strange land: 18:4 and the name of the other [was] eliezer; for the god of my father [said he, was] mine help, and delivered me from the sword of pharaoh: 18:5 and jethro, moses father in law, came with his sons and his wife unto moses into the wilderness, where he encamped at the mount of god: 18:6 and he said unto moses, i thy father in law jethro am come unto thee, and thy wife, and her two sons with her. 18:7 and moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of [their

rificeth unto [any] god, save unto the lord only, he shall be utterly destroyed. 22:21 thou shalt neither vex a stranger, nor oppress him: for ye were strangers in the land of egypt. 22:22 ye shall not afflict any widow, or fatherless child. 22:23 if thou afflict them in any wise, and they cry at all unto me, i will surely hear their cry; 22:24 and my wrath shall wax hot, and i will kill you with the sword; and your wives shall be widows, and your children fatherless. 22:25 if thou lend money to [any of] my people [that is] poor by thee, thou shalt not be to him as an usurer, neither shalt thou lay upon him usury. 22:26 if thou at all take thy neighbour s raiment to pledge, thou shalt deliver it unto him by that the sun goeth down: 22:27 for that [is] his covering only, it [is] his raiment

ld her increase, and the trees of the field shall yield their fruit. 26:5 and your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. 26:6 and i will give peace in the land, and ye shall lie down, and none shall make [you] afraid: and i will rid evil beasts out of the land, neither shall the sword go through your land. 26:7 and ye shall chase your enemies, and they shall fall before you by the sword. 26:8 and five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight: and your enemies shall fall before you by the sword. 26:9 for i will have respect unto you, and make you fruitful, and multiply you, and establish my covenant with you. 26:10 and ye sh

TURNER ROBERT ARBETEL OF MAGICK

e the best; the meridian to be mean; and the east and north to be lesser. the use of this seal of secrets is, that thereby thou maist know whence the spirits or angels are produced, which may teach the secrets delivered unto them from god. but they have names taken from their offices and powers, according to the gift which god hath severally distributed to every one of them. one hath the power of the sword; another, of the pestilence; and another, of inflicting famine upon the people, as it is ordained by god. some are destroyers of cities, as those two were, who were sent to overthrow sodom and gomorrha, and the places adjacent, examples whereof the holy scripture witnesseth. some are the watch-men over kingdoms; others the keepers of private persons; and from thence, anyone may easily fo

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

as it appears on the vase of the calydonian boar in the british museum. the other three differ little from the common greek. 3 edd. fab. xvi. d hancarville, recherches sur les arts, liv. ii, c. 1. 4 see plate ix, fig. 11, from one beloning to me. 5 see plate x, fig. 2. 80 on the worship to govern,1 and venire sub hast, to be sold as a slave. the ancient celtes and scythians paid divine honors to the sword, the battleaxe, and the spear; the first of which was the symbol by which they represented the supreme god: hence to swear by the edge of the sword was the most sacred and inviolable of oaths.2 euripides alludes to this ancient religion when he calls a sword rkion xifoj; and schylus shows clearly, that it once prevailed in greece, when he makes the heroes of the thebaid swear by the poin

TYSON DONALD NEW MILLENNIUM MAGIC

sym- bolized by the so-called "ectoplasmic umbilical"-have great trouble finding their way home, and they may find that their body has been invaded by some oppor- tunistic entity who has long waited for just such a chance. then a battle of wills ensues, and the invading entity, drawing the strength of conviction from its stolen physical limbs, usually wins. all pointed objects symbolize the ray. the sword is a channel of force that focuses and culminates at the point of its tip, where its edges converge. the same may be said of the spear, pin, dart, needle, dagger, and even the gun. perhaps the best symbol of the ray is the arrow, which flies freely through the air, directed by an act of will, to pierce its target. the arrows of cupid are rays of will. the sword of justice is a ray. on a

: it is the nature of religions, with their inherent mystical bent, to overlook the fourth emanation of the unmanifest. considered as three, god is an ideal without concrete existence in the mundane world. but considered as four god becomes a practical reality. little wonder that the fourfold division of the all is the single most important magical tool. the yod is the primordial lightning. it is the sword from the mouth. it is the word. the first he is the primordial ocean into which the lightning strikes. it is all potency waiting to become. the vau is the boiling that issues from the waters. the second he is the solid rock that rises up from the storms of chaos, and the crawling things upon it. the magus will readily see that the first chapter of genesis is not a fairy tale, not an abst

he scepter drowned. it would be compassionate and nurturing and given to attempting to control through manipulating the emotions of the ones ruled "for their own good" this is the pope-figure. such men make well-meaning but bad kings. james the first of england was one such. the father-son aspect is revealed in the conqueror. his element would be air of fire-an explosive mixtureand his instrument the sword of rods-spear of war. this aspect combines the will to rule with the energy to conquer. its weakness is an immaturity that may lead to rash acts. on the human level it is alexander the great. the sephiroth of the kabbalistic tree illustrate graphically this three-times- three division and also show that the second and third trines are reflections of the first perfect trinity. notice in t

procat- ing force, it is the instrument of rule or order, and in another form is commonly said to represent the will of the magus. its element is fire. magically, the rod is used to issue directives, to construct ritual forms, and also to project positive forces. held upright, it symbolizes action; held horizontally, it indicates repose (see illustration at the top of page 186. dagger also called the sword, the knife, and the pin. it is the instrument of violation. it sug- gests thrusting and piercing and thus represents unbalanced force. the guard of the repose reci rocating force dagger is akin to the small arm of the christian cross, which is off-center and directs the primary force of the vertical ray out its longest segment. its element is air. magically, the dagger is used to command

the angels and spirits associated with each instrument on it in the appropriate elemental color. some of these names are to be found in the table of the square. however, it is not necessary to write the names provided the magus knows them by heart. there are two general instruments of a masculine type used to direct blind pow- ers and command spirits during ritual workings. they are the wand and the sword. the wand is similar in shape to the rod and shares many of its characteristic functions, but applies them general& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody the will of the magus. it should be of hardwood, hand-carved and consecrated at the least with the four names o

he general rule is to consecrate an object in those areas where it is to be used. since the wand is used in all aspects of magic, its consecration must be all-encompassing. it should be in length from the fingertips to the armpit and in thickness like the thumb. sometimes one end is divided to signify a male and a female end, but this is not common. the wood of mercury, the hazkl, is recommended. the sword is similar to the dagger, but applies its qualities throughout the realm of magic. it is used in all matters where command, threat, or punishment may be nec- essary. for this reason it is seldom used in works of white magic. its primary func- tion is to compel obedience from lower spirits. it should be made of good steel and equal in length with the wand, preferably hand-forged by the ma

he three lower strips going out from the middle are colored green, orange, and purple. this arrangement of colors is in harmony with the color system described in the pre- sent work (see chapter 33. each system of magic will have its own colors. the sash can be used to measure the magic circle by driving the wand into the ground and tying one end of the sash to it, then inscribing the circle with the sword at the opposite end, so that the sash acts as the radius. this is most often done when the ritual involves a group and is conducted out-of-doors. cap ideally the cap should be tall and conical. however, this shape has been so often mocked through history by the christian church that the magus may be embar- rassed to make use of it. the conical cap symbolizes the descent of the light from

TYSON DONALD THE POWER OF THE WORD

rior king. many occult texts claim to possess the true description of the ring, but since each differs from all the others, it is difficult to know how much faith to place in their assertions. for example, the enochian angels conveyed the supposed true image of the ring to john dee through the seer edward kelley, who observed the ring issue from a flame that sprang out of enochian ring of solomon the sword of the angel michael (see geoffrey james, the enochian magick of dr. john dee, pp. 26-7. dee drew the ring according to kelley's direction, and the result is pictured above. it is highly significant that the bezel of dee's ring is square, since any true ring of solomon must have some close connection with the fourfold name of god. the letters on the face of the bezel may be an anagram fo

ghter) i ask that you look with favor upon this ritual assumption of heavenly christ. aid me in my becoming. i seek rebirth in thy light. aid me in my becoming. i seek perfection in thy sight. aid me in my becoming. clothe me in white raiment. crown me with gold. set me upon the throne of mercy and the white horse of judgement. into my right hand place the scepter of rule. into my left hand place the sword of law. anoint me with thy secret names of power. so let it be. walk three times around the altar, or rotate three times on your axis, clockwise, to open the center of the magic circle and draw into it a vortex of spiritual light. visualize the light swirling down from over the altar in the form of a brilliant inverted cone with its focus upon the tip of the candle flame. as you perform

he right, male side that dispenses mercy. however, this apparent contradiction is not as puzzling as might first appear, both the sons of fury and the daughters of justice belong to the left side of the tree. they represent, respectively, the severe justice of punishment and the equitable justice that restores a correct balance. in the familiar statue of blind justice, the sons are represented by the sword in the hand of the goddess justice, while the daughters are the balance. both are contained within the fifth sephirah, which carries the two names din (rigorous judgment) and geburah (binding strength. the daughters of the just would seem to fall under din and the sons of fury under geburah. on the tree as a whole, it is the left (female) side that is severe and the right (male) side tha

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

sword of the seventh arcanum. in the name of truth we affirm that the flaming sword of the great hierophants is absolutely transmuted semen. it is the outcome of sexual magic. this is how we transform ourselves into terribly divine gods. the sexual organs are the legitimate laboratorium oratorium of the amphitheatrum sapientiae aeternae. these are the sanctum regnum where the hierophant receives the sword of justice. vitriol in the alchemical garden of pleasures, we find the word vitriol. this word (vitriol) is an acronim, derived from the phrase "visitam interiore terras rectificatur invenias ocultum lapidum (visit the interior of our earth, and by rectification you will find the occult stone. we must search within the interior of our philosophical earth (the human organism) then by rect

n. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasaya, fue llamado para la iniciaci n por el inmortal babaji cuando ten a ya esposa. as se realiz el yogui avatara. en el indost n la magia sexual es conocida con el t rmino s nscrito de urdhvaratus y los yoguis que la practican se denomin

smuted into the marvelous force of love [and meekness. laziness is transmuted into prudent mercurian diligence. gluttony is transmuted into saturnian temperance. envy is transmuted into jupiterian philanthropy and happiness for others. we can disintegrate our defects and dissolve the psychological "i, only by means of the science of transmutations. work with the arcanum a.z.f. in order to receive the sword. the rulers of the seven planets are: gabriel: moon raphael: mercury uriel: venus michael: sun samael: mars zachariel: jupiter orifiel: saturn the seven notes of the lyre of orpheus correspond to the seven planets. a planetary note corresponds to each one of the seven colors of the solar prism. alchemy is intimately related to music. recordemos que existen siete vicios que debemos transm

ce with the initiatic degree. the number 8 is the degree of job. this sign, this number, signifies trials and pains. these initiatic ordeals are performed in the superior worlds and in the physical world. eighth card of the tarot a woman with a sword in her hand, facing the scale [or balance] of cosmic justice appears in the arcanum eight of the tarot. indeed, only she [the priestess] can deliver the sword to the magician. thus, an initiate (the priest) without a woman cannot receive the sword. there exists the eve-venus, the instinctual woman. the venus-eve, the noble home woman. there also exist venus-urania, the woman initiated into the great mysteries and finally, we confirm the existence of the urania- venus, the female adept, the woman that is self-realized in depth. the flaming fire

during the great cosmic nights. with the sixth center (situated between the two eyebrows) we conquer the magnetic center of the father. then we become clairvoyant. with the seventh center (situated in the pineal gland) we receive the polyvoyance, the intuitive sight, the ecstasy. the equilibrium of the scale the woman of the eighth arcanum of the tarot has in one hand the scale, and in the other, the sword. it is necessary to equilibrate the forces; it is necessary and urgent to absolutely sanctify ourselves and to practice the arcanum a.z.f. the forces of a man and a woman equilibrate themselves with love and wisdom. the double cross of the pentacles of pythagoras and the wheel of ezekiel, are pantacles that represent the eighth arcanum. venus equilibrates the works of mars. mercury equil

the lead of our personality into the gold of the spirit based on rigorous comprehension and sexual transmutation. this is how the i is annihilated. the rose elaborates its perfume with the mud of the earth; the perfume of the rose is transmuted mud. the door of eden sex is the door of eden. the guardian of this door is the assyrian sphinx, the egyptian sphinx, the bull (golden calf) of moses with the sword between its paws. this is the psychological i reflected in the baphomet that with his sword drives out from the threshold all of those who are not prepared. the enemy is within us; we need to work with the demon in order to dissolve it. we need to steal the fire from the devil. quinta: el quinto grado de integraci n representa a todo aqu l ser humano perfecto. sexta: compasi n universal

s los tenebrosos del arcano xviii asaltan al estudiante violentamente. el devoto debe librar terribles batallas contra stos tenebrosos. la conquista de cada v rtebra en la espina dorsal significa luchas a muerte contra los adeptos de la sombra. afortunadamente quien trabaja con el kundalini recibe la espada flam gera con la cual se defiende. 118 sometimes the student, too weary, yet still holding the sword in his hands, achieves the entrance into the temple. terrible are the efforts that the tenebrous ones exert in order to withdraw the student from the path of the razor s edge. this path is full of dangers from within and from without. many are those who begin, yet few are those who finish. in the arcanum 18, there are very subtle dangers that the student ignores, the tenebrous gather in

WESTERN MANDALAS OF TRANSFORMATION SR AL

on with god. are swallowed up by the abyss, where they exist in a state of completely insane chaos pending some ultimate disposal (p. 151. one does not step off the edge of the abyss lightly! the initiates of knowledge (daath) must possess unwavering concentration at the single point ahead to cross the abyss successfully. once one does jump, there is no turning back. the tools we use to cross are the sword of geburah (mars) and the rod of chesed (jupiter. the rod serves as a balancing force and the sword cuts away all useless material, which then falls into the garbage pit of the abyss. mars, in this qabalistic scheme, rules the north, the place of greatest darkness. the number eleven is sometimes thought to be associated with the qliphoth, or shells, whence dwell the dark or demonic force

WHO ARE THE DRACONIANS

m in the area of tearing holes in the fabric of space-time that separates our dimension from theirs. and since these types of entities feed off of the collective darkness of humanity, the only real way to defeat them is to first defeat the "enemy within. try whatever method of resistance you will, but i will tell you what has worked for me. like st. george the dragonslayer of old, i have taken up the sword, the shield, and the altar of the "cross. this symbol of the marriage/union of the creator's perfect justice with the creator's perfect mercy is, i have learned, a weapon that the forces of darkness can never overcome, and the one weapon that will defeat them in the end. reptilian humanoids [homo-subterreptus] case files "and there was war in heaven: michael and his angels fought against

WICCA WITCHCRAFT TODAY

me very clever work. women are usually helped with making their tools if they have no family ones, but some of them are very clever work-women also [1] see notes (page 189- the tools may be of the simplest construction, but actually, as they are used for a religious purpose, they try to make them as nice as possible, of course, the average witch does not have a full battery of tools; not all have the sword, for instance. an athame (witch's knife, a censer, some cord and one or two other tools are quite enough to work with. for initiations the whole battery of tools has, of course, to be present; but these usually belong to the coven. it is very amusing to see how clever some witches are in disguising their tools so that they look like something else; indeed, they often are something else

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ing and proud! and that is my despair. i feast amid my people on the hill, and pace the woods, and drive my chariot-wheels in the white border of the murmuring sea; and still i feel the crown upon my head. druid. what would you, fergus? fergus. be no more a king, but learn the dreaming wisdom that is yours. druid. look on my thin grey hair and hollow cheeks and on these my hands that may not lift the sword, this body trebling like a wind-blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish labourer who wastes his blood to be another s dream. druid. take, if you must, this little bag of dreams; unloose the cord, and they will wrap you round. fergus. i see my life go drifting like a river from change to change; i have been many things a green drop in the su

ginning of time. bards are accustomed to praises. i can frame what no tongue utters. 1 slept in purple, i was in the enclosure with dylan eil mor, i was a cloak between lords, two spears in the hand of the mighty, when the torrent fell from the height of heaven. i know four hundred songs which bards both older and younger cannot sing nine hundred more, unknown to any other. i will sing concerning the sword which was red with blood. i will sing the boar-slaying, its appearance, and its vanishing of the knowledge it contained. i have knowledge of splendid starlight, the number of ruling stars scattering rays of fire above the world. i have been a snake enchanted on a hill, 1 have been a viper in a lake; i have been a star, crooked at first, the heft of a knife, or a spear in battle. clearly

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ir tu es by w. wyn n wes tcott jupiter s thunder is triformis. hecate is always called triple. neptune s spear is trident and so has siva the trisula. pluto s dog cerberus had 3 heads. there were three founders of the roman empire: romulus, b.c. 753, camillus, b.c 389, expelled the gauls; and caius marius, b.c. 102, who overthrew the hordes of cambrians and teutons. 43. the jewish rabbis say that the sword of death has 3 drops of gall, one drops in the mouth and the man dies, from the second comes the pallor of death and the third turns the carcass to dust. see purchas, the pilgrimage, 1613. a letter from yod within an equilateral triangle was a symbol of the ineffable name jehovah and was so used by the jews. the moderns have pointed out that this form suggests the idea that they knew som

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

t breaks into time in such a manner that it is severed from before and after, as discussed above, but also in the sense that it has the potential to sever one s connection to the path. i am here reminded of the following description of the moment, al-waqt, in the eleventh-century treatise on the basic principles of sufism composed by al- qushayri: they say: the moment is a sword, that is, just as the sword is cutting, so the moment prevails in what the real brings to pass and completes. it is said: the sword is gentle to the touch, but its edge cuts. whoever handles it gently is unharmed. whoever treats it roughly is cut. similarly for the moment, whoever submits to its decree is saved, and whoever opposes it is thrown over and destroyed. in this regard they composed the following verse: l

ilized to depict the nonconceptual, ever-fresh awareness, supreme and indestructible, the discerning vision that cuts through obstructing elements to make a space for the primordial state of pure and total presence. see manjusrimitra, primordial experience, pp. 73 74. 253. suhrawardi, mystical and visionary treatises, p. 91. 254. al-hujwiri, kashf al-mahjub, p. 369. 255. in some zoharic passages, the sword functions as an androgynous symbol and thus it is associated with yesod, the phallic gradation, which comprises male and female. in other contexts, the image of the sword is associated more specifically with shekhinah in the feminine facade of divine judgment, though notes to pages 100 103 227 even in this case the female is portrayed in decidedly masculine, even phallic, terms, the swor

WORKING CEPHALOEDIUM VERSION 1

the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by rep roduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double se xual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse th at gives a basis for the voice of the messenger, the menstruum of the holy ghos t, the swing of the motion of love, the house of the sun in may, when he impreg nates maia with mercurius whos

herewith. for he hast the wand of death& the beast the cup of death, but the beast h ath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to ye sod the apex of the salient. and pe is the girdle of the loins of the all-fath er& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-k huit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is

WORKING CEPHALOEDIUM VERSION 2

the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoon; and hand, vau, the fertility of the testes and uterus as well as the nail of the mentula, being taurus the cow isis and the bull apis or shiva, the son in tetragrammaton, the redeemer by reproduction, the mithraic bull of resurrection and initiation in the strength of the body. and lastly zain is the sword of the phallus, and gemini the double sexual nature, the murder-lust between the incestuous twins cain and abel, horus and set or harpocrates, osiris and typhon, etc. and gemini is the airy pulse that gives a basis for the voice of the messenger, the menstruum of the holy ghost, the swing of the motion of love, the house of the sun in may, when he impregnates maia with mercurius whose mo

t therewith. for he hast the wand of death& the beast the cup of death, but the beast hath the wand of life& the scarlet woman the chalice of life. now pe joineth& guardeth the victory& the splendor, the frontiers of the kingdom of truth& it is the issue, whereby the bowmen sally forth from the centre tiphereth to yesod the apex of the salient. and pe is the girdle of the loins of the all-father& the sword in the girdle, as teth is his breast-plate of courage& daleth his helmet of live. this sword is shewn as a lightning-flash of flaming sword on the fortress that defends the kingdom: it is the sword or spear of ra-hoor-khuit. the card is then thus briefly to be described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons, and then receive instruction in their use (b) the adept will make an enochian chess set (c) instruction will then be given on how to play enochian chess. one must become proficient in playing from four different play positions. these games must be recorded and presented to the chiefs (d) the adept will study and perform a divination game of enochian chess

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

tality. hate itself is almost like love! fighting most certainly is love "as brothers fight ye" all the many races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knightmonks of thelema. love is the law, love under will" there are many other mysteries in this word, so that it is impossible to write a full commentary. the book aleph (wisdom or folly) is almost wholly devoted to its explanation. let every star see to it that its own life is a wise comment on this word "three grades. there is a very curious parallel to this passage in mr. ald

ALEISTER CROWLEY EQ I 5

, which is called nia an angel comes forward into the stone like a warrior clad in chain-armour. upon his head are plumes of gray, spread out like the fan of a peacock. about his feet a great army of scorpions and dogs, lions, elephants, and many other wild beasts. he stretches forth his arms to heaven and cries; in the crackling of the lightning, in the rolling of the thunder, in the clashing of the swords and the hurling of the arrows: be thy name exalted! streams of fire come out of the heavens, a pale brilliant blue, like plumes. and they gather themselves and settle upon his lips. his lips are redder than roses, and the blue plumes gather themselves into a blue rose, and from beneath the petals of the rose come brightly coloured humming-birds, and dew falls from the rose-honey-coloure

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

ALEISTER CROWLEY EQUINOX EQ I 3 3

e, iao! o thou bubbling wine-cup of joy, that foamest like the cauldron of murder! i adore thee, evoe! i adore thee, iao! o thou icy trail of the moon, that art traced in the veins of the onyx! i adore thee, evoe! i adore thee, iao! o thou frenzied hunter of love, that art slain by the twisted horns of lust! i adore thee, evoe! i adore thee, iao! o thou frozen book of the seas, that art graven by the swords of the sun! i adore thee, evoe! i adore thee, iao! 56 o thou flashing opal of light, that art wrapped in the robes of the rainbow! i adore thee, evoe! i adore thee, iao! o thou purple mist of the hills, that hideth shepherds from the wanton moon! i adore thee, evoe! i adore thee, iao! o thou low moaning fainting maids, that art caught up in the strong sobs of love! i adore thee, evoe! i

ALEISTER CROWLEY EQUINOX EQ I 4 2

, all despair- ever reaching to some unattainable thing. she choked, a spasmodic sob. she stopped playing; she bit her lips, and a drop of blood stood on them scarlet against their angry purple, like sunset and storm. she pressed them to the square, and a smear stained the white. she caught at her heart; for some strange pang tore it. up went her violin, and the bow crossed it. it might have been the swords of two skilled fencers, both blind with mortal hate. it might have been the bodies of two skilled lovers, blind with immortal love. she tore life and death asunder on her strings. up, up soared the phoenix of her song; step by step on music's golden scaling-ladder she stormed the citadel of her desire. the blood flushed and swelled her face beneath its sweat. her eyes were injected with

ALEX SANDERS THE KING OF THE WITCHES

rs or esp-is conducive to the revival of witchcraft. man wants to believe in something. alex hopes to direct his belief to the old religion which, he maintains, can become a real power to benefit all mankind. an jntttbttttl wttlj altx anbtt!i in his large basement flat in clanricarde gardens, alex is surrounded by the regalia of witchcraft. on a chest stands his crystal mounted in a wooden stand. the swords used by him and maxine occupy one comer and his library of books on magic and the occult fill three long shelves. a ball ofplasticine that might, tomorrow, be used to make a fith-fath, is now a plaything for his little daughter. alex is barely: five feet seven inches tall. to one who has not seenhim clad only in a loin-cloth, conducting a.midwinter esbat with the frost forming round his

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

is legion- 332- a treatise on white magic copyright 1998 lucis trust and they do much good even though at times the energy they transmit serves to stimulate wrongly. as regards the use of the hands in turning keys i will simply give a hint. only those hands can turn the key in the door of initiation who have learnt the art of the centres, the significance of the hands in service, the wielding of the swords, and the four positions in which the hands are held in group service. study, therefore, the type of force which you usually wield; know along what line of ray energy it comes and so arrive at a truer knowledge of yourself and of your own inner capacities, and ascertain likewise what types of energy you may lack and how your equipment can be duly rounded out. b. the quality of the force

BLUE EQUINOX

ality. hate itself is almost like love! fighting most certainly is love .as brothers fight ye. all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under will. 666 44 the tent only the stars endome the lonely camp, only the desert leagues encompass it; waterless wastes, a wilderness of wit, embattled cold, imagination.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like

BOOK OF JASHAR

's interventions are shifted in scale from cosmic to microscopic, as will be confirmed by the promise to noah. eve and human are ready to accept this gift of fire, and they immediately begin learning to use it, but their companions faben and flo are not ready and they flee. as in genesis, flaming swords mark the division between animal innocence and human sophistication, but here the direction of the swords is reversed. in genesis, the angels wield flaming swords to drive adam and eve away from the garden of eden. here, however, the flaming swords drive faben, flo, and the other animals away from the newly created domain of humanity. the word "wilderness" first appears at this point, to denote the land not yet tamed by people. at this moment, the wilderness includes the whole earth except

BOOK T

the great angels hb:yzlal and hb:mnhal. xxviii. the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of saturn and libra. disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in platonic pleasures; singing, faithfulness in promises, honesty in money transactions, selfish and dissipated, yet sometimes generou

ty and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels hb:rha'aal and hb:yyvhl. xli. the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords "just touch" each other, the central sword not altogether dividing them. the rose of the previous symbols of this suit is held up by the same hand which holds the central sword: as if the victory were at its disposal. symbols of moon and aquarius. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the poi

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

; or the bishop-like figure. there are so many lesson nine: divination/ 113 114/ auckland's complete book of witchcraft things which might strike you forcibly. you will find it is a different thing each time you read the cards, giving a different and therefore far more personal reading for each individual. so, don't go by the book. use your own powers. in interpreting, you might keep in mind that the swords suit is usually associated with troubles and misfortunes (also with the element of air; cups associated with love and happiness (water; wands with enterprise and glory and sex (fire; and pentacles with money (earth. this does not mean to say, of course, that every sword card (for example) turned up has to reflect troubles and misfortunes! these are general associations, so just keep the

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

the poor illumination. the major skills required (e.g, climbing the rope with a boy hidden under a robe) account for the infrequent attempts. there are some reports of levitation by fakirs, however, that are not so easily explained. for example, harry kellar, himself a magician, witnessed a performance in which an entranced fakir of calcutta was placed upon the upturned blades of several swords. the swords were then removed, leaving the body floating in the air. the feat was performed outdoors, with people viewing it from all sides and angles. sources: braid, james. observations on trance: or, human hibernation. n.p, 1850. jacolliot, louis. occult science in india and among the ancients. london: william rider, 1919. ormand, ron, and gill ormond. into the strange unknown. hollywood, calif:

FAUST

firmaments, prepare new paradises filled with lifeless life. hastening before her steps let flowered rug on rug unroll; thus may her every tread meet kindly footing, may her gaze alight on splendour blinding all but the divine. lynceus. easy are the lord s commands, child s-play to the servant s hands: beauty in such fair excess rules all wealth, rules blood no less. all the army now is tame, all the swords are blunt and lame. by this glorious form, behold! even the sun seems faint and cold. by this wealth of loveliness all is empty nothingness. exit. helena [to faust. i wish to speak to thee; up to my side hither i bid thee come! the empty place calls to its lord and thus makes mine secure. faust first kneeling, let my true devotion gain thy favour, lofty lady; let me kiss the gracious ha

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

lity, and though we change from the masculine to feminine in alternate embodiments, positive polarity of the vital body is becoming more pronounced regardless of sex. this accounts for the growing tendency towards altruism which is even being brought out by the suffering entailed by the great war we are now fighting (1918) for all agree that the nations are seeking to obtain a lasting peace where the swords may be made into plowshares, and the spears into pruning hooks. in the past, humanity has been claiming universal brotherhood as a great ideal, but we must come closer than that to being in full accord with the christ. he said to his disciples "ye are my friends" among brothers and sisters, hate and enmity may exist, but friendship is the expression of love and cannot exist apart from t

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

me'donot think any more, watch, we passed on, vibrating elohim gibor, our feet a little above the red river, it became pale in hue and then nearly white.theni lost the riverbutlooked into a luminous white fog. after a time there came figures in the fog, coming and going they at last came to me clearly as 7 vast godlike forms, each holding a gigantic sword like my guide pointed up.thenthe 7 joined the swords so that the points touched above them. instantly the white light streamed downbuteach sword transmitted a different colour, they flowed down past us and behind, a many coloured stream.theni heard above us one magnificent tone of sound, it seemed to pass down the 7 swords and became all sounds mingled and clashing together, mostly discordantto me and painful, but sometimes i caught a gra

GILBERT THE SORCERER AND HIS APPRENTICE

a bludgeon.similar to that which is shown for the ace.inthesuitof cups, that only which is held by the queen is covered, thus showing the essentiallyfeminineproperties of this suit, while the sceptre held by the king of the preceding suit shows itsmoi"emasculinecharacter.ifwe examine the small cards carefully we shallbestruck at once by the comparative similarities ofpattern of the sceptres. and the swords.which areolllydistinguished from eachby theformerbeing.225straightandthe latter beingcurved.we shall also notice that the. deuces have peculiaritiesoftheir own, which distinguishthem.from the rest of the suit. the deuce of sceptres forms a cross with two roses and two lilies in the opposite angles; the cross between the rose of sharon and the lily of the valley. the deuceofcups shows a

son is too fond of giving advice, intermed255 dles too much with other people's business.71. sevenofpentacles.r. the next card will show the reason of the anxiety, and so on.73. fiveofpentacles.shows simply that there is some one whom the person loves. the court-cards, and especially the kings and queens, may be taken to represent persons; in this case their additional meaning should not be read. the swords represent very dark people; pentacles, those not so dark; cups, rather fair people; wands or sceptres, those much fairer, and so on. many wands together might signify feasting, many cups love255 making, swords quarrelling and trouble, coins or pentacles money.70 the sorcererand his apprenticewhere themodeof reading the cards .requiresthatperson consulting should be represented, he shoul

, and as one always expects from his work, the result of careful research, set forth in graceful and elegant diction, an invaluable summary for those who have not the time or the patience, perhaps not the opportunity, to study the original works, of which he gives an excellent bibliography. but after all it carries one very little farther.en passanti was rather surprised that he should have taken the swords of the tarot as the prototypes of clubs. so learned and accurate a writer must have had some authority for this statement,butnone is given, and the obvious idea that in italian swords is spadi, and the form of the pips in modern cards suggest a conventionalized drawing of the roman broad sword, is not so much as alluded to.theoriginal symbology as i have said remains unknown, and is ope

ISIS UNVEILED

the ignorant masses, and calls them 'revelation' as the digitizecoy google 122 isk unveiled dogmas of every religion and sect often differ radically, they cannot be true. and if untrue, what are they "the greatest curae to a nation" remarks dr. inman"\a not a bad religitm, but a form of faith which prevents manly inquiry. i know ctf no nation of old that was priest-ridden which did not fall under the swords of those who did not care for hierarchs "the greatest danger is to be feared from those ecclesiastics who wink at vice, and encourage it as a means whereby they can gain power over their vot&ries. so long as every man does to other men as he would that they should do to him, and alhwt no one to interfere betvxen him and kit maker, all will go well with the world" 239. aneuht pagan and u

KETAB E SIYAH

would fadeless be as are elohim and shedim who ate long ago of both the garden's fruits. yet the elohim must surely oppose this end with all their strength and it is yet most potent. my own shedim stand between this garden and hosts of heaven but the conclusion of their opposition is most uncertain. it is better now to forsake the second fruit and more desirable to grow old in time than to die by the swords of elohim more soon. abandon then the garden to the elohim and flee their retribution. you shall yet conquer time without the fruit. let scatter then the shedim to their deep holds and let me remove you hence to some place where heaven's eyes may not see nor yet their vengeful hand reach out to. this way i think is best. forsake then these trees as i forsake them for man nor angel shall

L 002

ve, there is no word of sentimentality. hate itself is almost like love``as brothers fight ye' all the manly races of the world understand this. the love of liber legis is always bold, virile, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelema. love is the law, love under wi tcopyright (c) ordo templi orientis o.t.o. p.o.box 430 fairfax, ca 94930 usa (415) 454-5176- messages only. limited license except for notations added to the history of modification, the text on this diskette down to the next row of asterisks must accompany all copies made of this file. in particular, this paragraph and the

LIBER LXXVIII

angels lalzy and lahbm. 32 liber lxxviii xxviii the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of f and g. disruption, interruption, separation, quarrelling; sowing of discord and strife, mischief-making, sorrow and tears; yet mirth in platonic pleasures* singing, faithfulness in promises, honesty in money transactions, selfish and dissipated, yet sometimes generous: deceit

after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hands as before, each holding three swords. a third hand holds up a single sword in the centre. the points of all the swords just touch each other, the central sword not altogether dividing them. the rose of the previous symbols of this suit is held up by the same hand which holds the central sword: as if the victory were at its disposal. symbols of= and k. partial success. yielding when victory is within grasp, as if the last reserves of strength were used up. inclination to lose when on the point of gaining

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

, a wind age, a wolf age, before the world falls; no man will spare another. heimdall sounds the gjallarhorn, and the world tree yggdrasil shudders. giants leave from the east to attack the land of the gods, and the midgard serpent thrashes in the deep sea. loki is seen steering a ship from giantland in the attack. 52. surt travels from the south with the enemy of twigs [fire, the sun shines from the swords of the carrion-gods, mountains resound, and ogresses roam, humans tread the road to hel, and the sky is riven. 53. then the second sorrow of hlin [frigg] occurs, 254 norse mythology picture stone from smiss, gotland, showing warriors fighting and ship, possibly depicting fallen warriors f voyage to the afterlife (the art archive/historiska museet stockholm/dagli orti) when odin goes to

tale (odense: odense universitetsforlag, 1985. surt giant particularly associated with ragnarok. voluspa, stanza 52, sets surt fs departure to do battle with the gods as part of the general chaos that will reign when the world ends at ragnarok and makes it clear that he has to do with the conflagration that will ensue: surt travels from the south with the enemy of twigs [fire, the sun shines from the swords of the carrion-gods, mountains resound, and ogresses roam, humans tread the road to hel, and the sky is riven. previously, in stanza 47, the poet had called the wolf who swallows the sun gthe companion of surt. h asking where the last battle will take place, the giant vafthrudnir puts it this way in stanza 17 of vafthrudnismal: tell me, he says, what that field is called where will meet

MACNULTY W KIRK KABBALAH AND FREEMASONRY

y who will be admitted to the lodge. in this respect his function is analogous to that of the ego, in that material is admitted into consciousness only when the ego recognizes it. in most people the inner guard/ego devotes its attention exclusively to the requirements of the tyler/physical senses. as we will see in a moment, masonry requires the inner guard to place his attention elsewhere. above the swords of the two sentinels are two doves in the triads of feeling and awakening, respectively. the officers who wear these jewels are called the junior and senior deacons; and just as the dove is said to be a messenger of divine grace, so the deacons are messengers who convey commands and information on behalf of the more senior officers of the lodge. for me, they are analogous to those level

MORALS AND DOGMA

niards, the goths, the valois, until the race wears out, and ends with lunatics and idiots, who _still_ rule. there is no concord among men, to end the horrible bondage. the state falls inwardly, as well as by the outward blows of the incoherent elements. the furious human passions, the sleeping human indolence, the stolid human ignorance, the rivalry of human castes, are as good for the kings as the swords of the paladins. the worshippers have all bowed so long to the old idol, that they cannot go into the streets and choose another grand llama. and so the effete state floats on down the puddled stream of time, until the tempest or the tidal sea discovers that the worm has consumed its strength, and it crumbles into oblivion* civil and religious freedom must go hand in hand; and persecuti

has for every one of us the force and sanctity of a divine law, and imposes on every one of us a solemn obligation _it is symbolized and taught, to the apprentice as well as to you, by the_ compass _and the_ square; upon which, as well as upon the book of your religion and the book of the law of the scottish freemasonry, you have taken so many obligations. as a knight, you have been taught it by the swords, the symbols of honor and duty, on which you have taken your vows: it was taught you by the balance, the symbol of all equilibrium, and by the cross, the symbol of devotedness and self-sacrifice; but all that these teach and contain is taught and contained, for entered apprentice, knight, and prince alike, by the compass and the square. for the apprentice, the points of the compass are

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ngels, yezalel and mebahel. saturn in libra, 10"-20. xxv111. lord of sorrow. 3 of swords three white radiating angelic hands issuing from clouds and holding three swords upright (as if the central sword had struck apart from the two others which were crossed in the preceding symbol) the central sword cuts asunder the rose of five petals (which in the preceding symbol <162> grew at the junction of the swords, its petals are falling, and no white rays issue from it. above and below the central sword are the symbols of saturn and libra, referring to the decanate. disruption, interruption, separation, quarrelling, sowing of discord and strife, mischief-making, sorrow, tears, yet mirth in evil pleasures, singing, faithfulness in promises, honesty in money transactions, selfish and dissipated, y

ty and trouble. selfishness, beauty, conceit, but sometimes modesty therewith, dominion, patience, labour, etc, according to dignity. tiphareth of vav (labour, work, journey by water) herein rule rehaayal and yeyeziel. moon in aquarius, 20"-30. xli. the lord of unstable effort. 7 of swords two hands as before, each holding swords. a third hand holds a single sword in the centre. the points of all the swords do just touch one another, the central sword not altogether dividing them. the rose of the previous symbols of this suit is held by the hand which holds the central sword, as if the victory were in its disposal. above and below luna and aquarius (in the small cards, the lunar decans are always represented by a crescent on its back) partial success, yielding when victory is within grasp

RUBY TABLET OF SET

uction. a more thorough examination is found in dion fortune's the mystical quabalah, not on the temple of set reading list. this latter book is a solid example of a work from the aeon of horus, and the setian reader needs to apply our more modern perspective to its content. 41see table 5 on page 30. 42this table summarizes the symbology described in dion fortune's the mystical quabalah. 43again, the swords imply mental activity, and the three implies creation. 44as implied by the seven. 45as shown by the disks. 46this table is adapted from crowley's diagram in the book of thoth entitled the tarot- general attribution (plate# xxviii. the version in wassermann's instruction booklet may be easier to read. 47while the author feels that the progression of the aeons requires some change to this

istic imbalance (being on the left, the evil side of the tree of life, in claiming sorrow for the three of swords. numerologically the three is a very positive number, and the other three 3's are very positive cards. we are able to accept crowley's unhappy interpretation, since we know that the querant experiences some unhappiness in his present job. this is probably an intellectual sorrow, since the swords represent the element of air. this might be a specific, sharp (swords, or individual sorrow, but it also might be a more general melancholy, as indicated by crowley in his discussion on "the four threes" this card indicates a state of dissatisfaction, and the source of the querant's question. the four represents a physical manifestation, again both by the kaballah (chesed) and numerolog

l section having examined the querant's future in his current job, let us look at his future if he takes the new job. this future is symbolized by the q.w, 8.s, and 8.d. again, read crowley's description of these cards before continuing with this lesson. queen of wands 13 eight of swords 9 interference eight of disks 5 prudence the eight of swords describes the major impact of taking the new job. the swords reflects the active involvement of the intellect, while the eight reflects worldly involvement and material success or failure. the new job will answer the querant's desire for some intellectual involvement, and may also answer the querant's need for material comfort. these are numerological interpretations, and in numerology the eight is a chancy number- it may be lucky or unlucky for

e baron samedi rite (an example of incorporating the religious and ceremonial aspects of voudoun) the tribe danced up to the hunfor, along a candle lit path. two houngan priests grab the participants one by one, and take them to the entrance. there stand the gatekeepers, who bar the entrance with crossed swords, and cry "papa legba, papa legba, open the gate for us, that we may return" they raise the swords, and the initiate is dragged in backwards. initiation: a man with a skeleton painted face, top hat, gloved hands, and tails blows white powder into each initiate's face as they are thrown back into a coffin veve/image marked on the floor. they are splashed with water and a cigar puffed over the body, then they are raised from the dead and dance to the rhythms of africa till all have und

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

imples) which recruits the animal vigour and arrests the progress of decay, or that more noble secret, which i will only hint to thee at present, by which heat, or caloric, as ye call it, being, as heraclitus wisely taught, the primordial principle of life, can be made its perpetual renovater, these i say, would not suffice for safety. it is ours also to disarm and elude the wrath of men, to turn the swords of our foes against each other, to glide (if not incorporeal) invisible to eyes over which we can throw a mist and darkness. and this some seers have professed to be the virtue of a stone of agate. abaris placed it in his arrow. i will find you an herb in yon valley that will give a surer charm than the agate and the arrow. in one word, know this, that the humblest and meanest products

THE NECRONOMICON SIMON VERSION

ways, and remember! spirit of the south, remember! the invocation of the western gate thee i invoke, spirit of the land of mer martu! thee i invoke, angel of the sunset! from the unknown god, protect me! from the unknown demon, protect me! from the unknown enemy, protect me! from the unknown sorcery, protect me! from the waters of kutulu, protect me! from the wrath of ereshkigal, protect me! from the swords of kingu, protect me! from the baneful look, the baneful word, the baneful name, the baneful number, the baneful shape, protect me! be watchful, spirit of the western ways, and remember! spirit of the west gate, remember! the invocation of the four gates mer sidi! mer kurra! mer urulu! mer martu! zi dingir anna kanpa! zi dingir kia kanpa! utuk xul, ta ardata! kutulu, ta attalakla! azag

THE SECRET RITUALS OF THE OTO

e itself is almost like love! fighting most certainly is love! as brothers fight ye! all the manly races of the world understand this. the love of liber legis is always bold, virile, ecstatic, even orgiastic. there is delicacy, but it is the delicacy of strength. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will, the damascened inscription upon the swords of the knight-monks of thelima (sic. it is the apotheosis of freedom; but it is also the strictest possible bond. it is that harmony of legis jugum and libertas evangelii1 which we once saw upon the little table above the pastos of our father christian rosencreutz. it must be frankly recognized that almost the whole of this manifesto was intended to deceive. the majority of its readers

THE HOLY BIBLE KING JAMES VERSION

atchman, what of the night? 21:12 the watchman said, the morning cometh, and also the night: if ye will enquire, enquire ye: return, come. 21:13 the burden upon arabia. in the forest in arabia shall ye lodge, o ye travelling companies of dedanim. 21:14 the inhabitants of the land of tema brought water to him that was thirsty, they prevented with their bread him that fled. 21:15 for they fled from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. 21:16 for thus hath the lord said unto me, within a year, according to the years of an hireling, and all the glory of kedar shall fail: 21:17 and the residue of the number of archers, the mighty men of the children of kedar, shall be diminished: for the lord god of israel hath spoken [it] 22:1 the burden of

TYSON DONALD THE MAGICAL WORKBOOK

al ofjupiter. the influence of both these planets is benign-jupiter is known as the greater fortune, and venus as the lesser fortune. twelve is the number of the zodiac, the circular band of stars that surrounds the earth. dimes are used to define the triangle because they signiftr a value of ten, the number of the tetractys, and dimes are composed of nickel and iron, metals used in the making of the swords and knives that are traditionally employed to control or punish lower spirits. copper is the metal of venus, whose symbolic shape is round; iron is the metal of mars, whose symbolic shape is pointed. in a more general sense, coins are used because the coin is one of the alternative emblems for the tarot suit of pentacles, the suit related to elemental earth, the element of manifestation

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