Michael Wynn's Occult Reference Library
THE SYMBOL,THE SYMBOLS

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anner. advance your left foot about six inches, touching mine toe to heel. now, extend your right hand as if to grip mine, but miss it intentionally. again, extend it and seize mine by the fingers only, allowing the tips of the thumbs to touch. it alludes to seeking for guidance in the darkness. although this grip is lesser used, the hand shake of this order is as follows (shows it) it alludes to the symbol of infinity in the eternal light of our order and the four lettered name of god. the grand word is har-par-krat and is whispered by alternate syllables from mouth to ear. it is the title of the egyptian god of silence and should ever remind you 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 r

that you were placed between them to receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is the place of balanced power between the light and the darkness. the wand of the k

left hand and sceptre in his right, they make the neophyte grade signs as usual. the hiereus circumambulates to his throne, the hegemon circumambulates two times and directs the new neophytes to follow the kerux, all others circumambulate three times. the kerux leads the new neophytes back to their position in the northwest) hierophant "the mystical reverse circumambulation has taken place. it is the symbol of fading light. let us adore the lord of the universe. all face east (all face east including the hierophant) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness" hierophant "nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the

in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine geniu

macrocosm means the world outside our own sphere of sensation or our own senses. the banner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffic

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all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty?

ceive thee into the order of the golden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light hiero (knocks) in. hiereus (knocks) extension. hiero: in all your wanderings through darkness the lamp of the kerux went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, 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

behind stolistes. sentinel: ends the procession. all salute as they pass the hierophant. hiereus: drops out when his throne is reached. heg: passes hierophant twice and then takes his place between the pillars. directs neophytes to follow kerux. heg: directs neophyte to his seat in the north. all officers return to their places. hiero: the mystical reverse circumambulation is accomplished. it is the symbol of fading light. let us adore the lord of the universe. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to

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steries of this grade as you are pledged to maintain regarding those of the neophyte grade- never to reveal them to the world, and not even to confer them upon a neophyte without a dispensation from the greatly honoured chiefs of the second order? neo: i will. hiero: then you will kneel on both your knees, lay your right hand on the ground, and say- i swear by the earth whereon i kneel (done) let the symbol of blindness be removed. heg: unbinds neophyte's eyes. sentinel: turns up lights. heg: goes back to his proper place. neophyte: remains kneeling between the pillars with his hand on the ground. kerux: takes the salt from before the tablet of the north, and passing round the altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with yo

is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north

s offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: having made offering at the altar of burnt sacrifice, and having been cleansed at the laver of brass, the priest then entered the holy place. kerux: takes neophyte behind pillars to north and removes the chair. stol: dad: return to their places. hiereus: takes his stand

duced the heavens, the water, the earth, and the air is the reconciler between them. in the year, they bring forth the hot, the cold, and the temperate seasons, and in man, they are imaged in the head, the chest, and the trunk. i now confer upon you the mystic title of periclinus de faustis, which signifies that on this earth you are in a wilderness, far from the garden of the happy. and give you the symbol of aretz which is the hebrew name for earth, to which the grade of zelator is referred. the word zelator is derived from the ancient egyptian zaruator, signifying searcher of athor, goddess of nature; but others assign to it the meaning of the zealous student whose first duty was to blow the athanor or fire which heated the crucible of the alchemist. hiero: resumes seat on dais. kerux:

are that our frater has been duly admitted to the grade of zelator. kerux: comes to n.w of hierophant, faces west, raises wand and says: kerux: in the name of adonai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater (name) has been duly admitted to the grade of zelator, and that he has obtained the mystic title of periclinus (pericline) de faustis and the symbol of aretz. kerux: returns to his place by e. saluting, and by s. and w. hiero: in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetzirah. among other mystic titles, malkuth is called shaar, the gate, which by metathesis becomes ashur, meaning the number ten. also, in chaldee it is called thraa, the gate, which

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

hist. flandr. 1, xliv. mem. de i'acad. celt. 1, 199 245. mone, heidenth. 2, 346. 17 258 goddesses. sacro, parum comperi, nisi quod signuin ipsuni, in modnm lihurnae figuratum, docet advectam religionem. the importation from abroad can hardly consist in the name ids, seeing that mercury, mars, hercules, names that must have sounded equally un- german, raised no difficulty; what looked foreign was the symbol, the figure of a skip, reminding the writer of the eoman navigium isidis. when spring had set in, and the sea, untraversed during winter, was once more navigable, the greeks and eomans used to hold a solemn procession, and present a ship to isis. tliis was done on the fifth of march (iii non. mart, and the day is marked in the kalendarium rusticum as isidis navigium the principal eviden

e of gods, is unknown to me, and the agreement of these two is the more significant. when ovid in met. 11, 640 says: hunc icelon supcri, mortale phobetora vulgus nominat, this is imitated from the greeks, as the very names" show (see suppl. the indians trace nothing but their alphabet (devanagari, devawriting, as our forefathers did the mystery of runes (p. 149, to a divine origin, and the use of the symbol may be connected with that of the sound itself; with the earliest signs, why should not the purest and oldest expressions too be attributed to gods? homer's e-nea mepoevra (winged words) belong to heroes and other men as well as to gods, else we might interpret them strictly of the ease and nimbleness with which the gods wield the gift of speeck beside language, the gods have customs in

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o right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros the first kabir. the mind of the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles

s: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whirling in lurid storm. by what sign dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiereus: hear thou the voice of axiokersos the second kabir: for not in matter did the fire which is the beyond first enclose his power in acts, but in mind; for the former of the fiery world is the mind of mind, who first sprang from mind, clothing the one fire with the other fire, binding them together so that he might mingle the fountainous craters while pres

addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for theoricus) by the symbol of the pyramid of flame. heg: hear thou the voice of axiokersa the third kabir. the father hath hastily withdrawn himself, but hath not shut up his own fire in his intellectual power. all things are sprung from that one fire. for all things did the father of all things perfect, and delivered them over unto the second mind, whom all races of men call first. the mind of the father riding

the sun. hiero: returns to place. heg: leads theoricus to west. hiereus (showing 1st tablet) the astrological symbols of the planets are derived from the 3 primary forms of the circle, the crescent and the cross, either singly or in combination. the circle denotes the sun and gold, the crescent the moon and silver, respectively, analogous to the red and the white alchemical natures. the cross is the symbol of corrosion and the corrosion of metals is usually of the complementary color to that which they naturally approximate. thus, copper which is reddish becomes green in verdigris etc. mercury is the only one which unites these primary forms in one symbol. saturn is composed of the cross and the crescent, showing that lead is corrosive externally and lunar internally. jupiter is the rever

names drawn from the kamea of mercury. the seals are formed from lines drawn to certain numbers upon the square. the name answering to 8 is asboga, those answering to 64 din, judgement and doni, that answering to 260 is tiriel the intelligence of mercury and lastly, that answering to 2080 is taphthartharath the name of the spirit of mercury. on this tablet (indicating it) is shown the meaning of the symbol of mercury when inscribed upon the tree of life. it embraces all but kether and the horns spring from daath, which is not properly speaking a sephira, but rather the conjunction of chokmah and binah. hiero: resumes his seat. heg: leads theoricus to hiereus and they go forward to west. hiereus (indicating it) this tablet before you shows the 7 planes of the tree of life answering to the

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ceed sixteen principal and sixteen secondary rays, which together make 32, the number of the paths of yetzirah. she is the moon at the feet of the woman of the revelation, ruling equally over cold and moist natures, and the passive elements of earth and water. the four hebrew yods refer to the four letters of the holy name reconstituting the destroyed world from the waters. it is to be noted that the symbol of the sign pisces is formed of the two lunar crescents of gedulah and geburah bound together, and thus shows the lunar nature of the sign. the dogs are the jackals of the egyptian anubis, guarding the gates of the east and of the west, shown by the two towers, between which lies the path of all the heavenly bodies ever rising in the east and setting in the west. the crayfish is the sig

e qlippoth. hiero: heg: pract: move to the tablet in the east. heg: this represents the alchemical symbol of sulphur on the tree of life. it does not touch the 4 lower sephiroth. the cross terminates in tiphareth, whereby as it were the supernal triangle is to be grasped, and tiphareth is the purified man. the meaning of the alchemical symbol of mercury was explained to you in the previous grade. the symbol of salt embraces all the sephiroth but malkuth, and is as it were, the reconciler between the sulphur and the mercury. the horizontal dividing line implies the precept of hermes as above, so below. hiero: resumes his place. hiereus: heg: pract: move to the tablets in the west. hiereus: this tablet represents the trinity operating through the sephiroth, and reflected downwards in the fou

mes and seals drawn from the kamea of venus. the seals are formed by lines drawn from and to, certain numbers upon the square. the name answering to 7 is aha, that answering to 49 is hagiel, the intelligence of venus; that answering to 175 is qedemei the spirit of venus and lastly that answering to 1252 is beni seraphim the name of the intelligence of venus. on this tablet is shown the meaning of the symbol of venus on the tree of life. it embraces all the sephiroth, and is therefore the fitting symbol of the isis of nature. hence also its circle is always represented larger than that of mercury. hiero: resumes his seat. heg: leads practicus to hiereus. heg: hiereus: pract: move to west. hiereus: on this tablet (indicating it) are shown the paths when arranged with daath added to the sephi

t is the synthesis of binah, containing the waters of creation. heg: places candidate in a seat in west facing hierophant. hiero: returns to place. hiero: i now congratulate you, honoured frater (soror) on having passed through the ceremony of philosophus and in recognition thereof, i confer upon you the mystic title of pharos illuminans, which means the illuminating tower of light and i give you the symbol of asch, which is the hebrew word for fire. and as having attained at length unto the highest grade of the first order, and being as it were, the connecting link with the second order, i further confer upon you the title of respect of honoured frater(soror) and i give you the further symbol of phrath or euphrates, the 4th river. hiero (knocks) in the name of tetragrammaton tzabaoth, i n

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

balising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing

e purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing the energies. after the initial circle is cast, the symbol can be handed round while the person leading the ritual speaks the intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to t

intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut

a the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can be invoked in rituals concerning the family and the home. frigg frigg was the viking mother goddess whose jewelled spinning wheel formed orion's belt; as patroness of marriage, women

sit quietly in the candlelight, seeing the negativity flowing away in the stream of black wax. make positive plans for the future and write a list of daily actions or short breaks from work that will make you happy. even if these are of necessity very small, the cumulative effects of a number of minor pleasures can change the balance of your life for the better once a moon cycle has passed* once the symbol has melted away, use a taper to carry the flame from the black candle to the white one. this is important, for new beginnings do not come out of nothing, but from the transformation of endings into positive energies* once the white candle is alight, blow out the black candle and dispose of it in an environmentally friendly way* sit for a few moments, looking into the flame of your white

ABRAMELIN2

ce to name aloud the name of the spirit, and the, form in which you wish him to appear visibly; because once they117 have taken oath, this sufficeth. these symbols, then, be made for you to avail yourself of them when you be in the company of other persons; also you must have them upon you, so that in touching or handling them simply, they may represent your wish. immediately then he118 unto whom the symbol appertaineth will serve you punctually; but if you should desire something special which is in no way connected with or named in the symbol, it will be necessary to signify the same at least by showing your desire by two or three words. and here it is well to observe, that if you use prudence, you can often reason with those persons who be with you in such a manner that the spirits, hav

to the lord, rendering unto him grace for the benefits which you have received in general. then shall you supplicate him to be willing to send unto you your holy angel, that he may instruct you in your ignorance, and that he may deign to grant your demand. after this, invoke your holy guardian angel, and pray him to favour you with his vision, and to instruct you how you should design and prepare the symbol of the operation desired. also you shall remain in prayer until you shall see appear in the room the splendour of your angel. then wait to see if he shall expound or command anything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding t

of the operation desired. also you shall remain in prayer until you shall see appear in the room the splendour of your angel. then wait to see if he shall expound or command anything touching the form of the symbol demanded. and when you have finished your supplication, arise and go to the plate of silver, whereon you shall find written as it were in drops of dew, like a sweat exuding therefrom, the symbol as you ought to make it, together with the name of the spirit who should serve you for this operation, or else that of his prince. and without touching or moving the lamen, copy at once the symbol just as it appeareth, and leave the plate of metal upon the altar until the even; at the which time, after having made your ordinary orison, and returned your thanks, you shall put it away in

orison, and returned your thanks, you shall put it away in a piece of clean silk. the most convenient day for procuring these symbols is the sabbath; because by such an operation, we do not in any way violate (its sanctity, neither do we injure the same at all. also we can prepare all things necessary the day before. but if the angel should not appear, and should not in any way manifest unto you the symbol, then may you be certain that the pretended operation, although it may appear good in your eyes, is not so considered by god and by your guardian angel and in such case you shall change your demands. now, as regardeth the symbols for evil operations, these shall you obtain more easily; seeing that after (putting on) the perfume, there is nothing else to do but to make your orisons. then

ou shall put on over it the silken vestment and the girdle, and after that the crown, taking the wand in your hand, and placing yourself at the side of the altar towards the terrace. then, holding the wand, conjure in the same manner as you did on the second day. and when the spirits shall have appeared, you shall command them in no way to quit the place, until they shall have manifested unto you the symbol of the operation which you desire, together of abramelin the mage 95 with the names of the spirits capable of putting the same into execution, together with their symbols. and then you shall see the prince unto whom the operation appertaineth avow, write, and sign upon the sand the symbol, together with the name of the spirit who is to serve for this operation. then shall you take the s

ABRAMELIN3

ew instances two letters are placed in the same small square, or subdivision, of the larger square. notes to chapter i (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits cannot well execute the operations of this chapter (d) take the symbol in your hand, place it under your hat or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is a square of c f squares, and is a complete specimen of double acrostic arrangement. milon, though greek-sounding, has here hardly a meaning i

s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this chapter are manifested partly by the angels, and partly by the evil spirits (b) oriens, paymon, ariton, and amaymon execute the operations hereof by the means of their common ministers (c) the familiar spirits can to an extent execute the operations of this chapter (d) take the symbol in your hand, and name what information you require (in the second book, the remarks given concerning this chapter are evidently far more applicable to the third chapter, and i have therefore given them there instead of here (e) no. b is an acrostic of c f squares. allup from hebrew alup= a doctor, teacher, leader, ie, a person who at the same time leads and instructs his following. hen

m r e n a t a i v e l (4) s a t a n a d a m a t a b a t a m a d a n a t a s of abramelin the mage 132 notes to chapter iii (a) the symbols of this chapter are manifested only by the ,angel or by the guardian angel (b) oriens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie

of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie from hebrew rmih= deceit. imimi is either from imm= the sea, or great waters, or from imim= mules. eimar is probably from amr or imr= to speak. leiru is the reverse of uriel, ie, uriel written backwards. this formula seems to show that the symbol should be numbered c instead of b. no. c is an acrostic of e j squares. lucifer from lucifer (latin= light bearer. this square should probably be numbered d. no. d is an acrostic of g e squares. leviatan from hebrew= the piercing or twisting serpent. this square should probably be numbered b. no. e is an acrostic of c f squares. satan from hebrew shtn= an adversary. adama from hebrew ad

excite tempests (i) to cause hail( c) to cause snow( d) to cause rain( e) to cause thunder. notes to chapter viii (a) the symbols of this chapter are manifested partly by the angels and partly by the evil spirits (b) ashtaroth executes the operations of this chapter (c) the familiar spirits cannot execute the operations of this chapter (d) to excite a tempest, give the signal above you, and touch the symbol on the top. to make it cease, touch it underneath (e) no. b is a square of e j squares. canamal= hebrew ciinml, ie, hailstones of great size. c a n a m a l a m a d a m a n a d a d a m a d a n a d a m a d a d a n a m a d a m a l a m a n a c (1) t a k a t a k a t a k a a k a t (2) h a m a g a b a l a m a h a m a l a b a g a m a h (3 (4) s a g r i r a g r i r of abramelin the mage 146 no

ADDTLS

triangles are clearly indicated. appended below are examples of the above, so that there may be no difficulty at all in understanding how this procedure obtains. 24 diagram q: consider the b lesser angle of the b tablet; the servient square in rank w and column w. the column is ruled by w, attributed to a, therefore, the astrological symbol will be an airy sign. the rank is ruled by w, therefore, the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is u. the geomantic attribution is albus. take the d tablet, a angle, column h, rank y. the astrological symbol will be a watery sign. the rank is ruled by y, therefore, the symbol will be cardinal or fiery c d. the tarot key for c is the chariot. the hebrew letter for c is j. the geomantic attri

ncing triad of the linea spiritus sancti of each tablet, it may be said that: oro will be symbolical of the voice of the man kerub. mph will be symbolical of the cry of the eagle kerub. mor will be symbolical of the low of the bull kerub. oip will be symbolical of the roar of the lion kerub. there are various ways of looking at the pyramids prior to undertaking the practical work of using them as the symbol for skrying in the spirit-vision. s.r.m.d. suggests a useful mode of meditation which elaborates in a most illuminating way the ordinary attributions. he says: thou mayest regard the upper triangle (no. 2) as representing a force acting downwards. the lower triangle (no. 4) as a force striving upwards. the left hand triangle (no. 1) as acting horizontally from left to right, and the rig

ADEPTUS MINOR INITIATION

ree, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating in the symbol of the binary and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris. the seven colors of the rainbow between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated force of m and the

ual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest thyself of these ornaments. they are not humble enough to entitle thee to be received. very honored frater hodos chamelionis, clothe him in the black robe of mourning, bind him with his hands behind his back, symbolic of the binding force of his obligations, and put a chain about his neck, the emblem of repentance and humil

d upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified by suffering. rise, purified by humility (aspirant rises "despise not sadness, and hate not suffering, for they are the initiators of the heart; and the black robe of mourning which thou wearest is at once the symbol of sorrow and of strength. boast not thyself above thy brother if he hath fallen, for how knowest thou that thou couldst have withstood the same temptation? slander not, and revile not. if thou canst not praise, do not condemn. when thou seest another in trouble and humiliation, even though he be thy enemy, remember the time of thine own humiliation when thou didst kneel before the door

second adept: let the aspirant be bound to the cross of suffering (aspirant is lead to the cross of obligation, and his hands and feet are placed through the nooses and cords, two adepts support him while on the cross. third adept prepares to hand cup and dagger to second adept who is standing in front of cross facing the aspirant (second adept holds out rose crucifix to aspirant saying) second "the symbol of suffering is the symbol of strength wherefore bound as thou art, strive to raise this holy symbol in thy hand, for he that will not strive shall not attain (aspirant takes crucifix in his hand) second (raises hand while invoking "i invoke thee, the great avenging angel awh, in the divine name i.a.o, that thou mayest invisibly place thy hand upon the head of the aspirant in attestatio

is written 'if any man will come after me, let him take up his cross, and deny himself, and follow me (third adept hands chain to aspirant, and takes wand and cross from) second "take therefore this chain, o aspirant, and place it about thy neck and say 'i accept the bonds of suffering and self sacrifice (second and third adepts rise. aspirant repeats words as directed "rise, then, my frater, in the symbol of self-renunciation and extend thine arms in the form of a cross (aspirant rises, feet together, and arms extended) 20 second "associate adeptus minor, take from the altar the dagger of penance and the cup of tribulation, that i may confirm the vow of the aspirant forever by marking him afresh with the stigmata of the cross (second adept takes dagger from the third adept and marks aspi

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

at crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral

ean and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twi

ALEISTER CROWLEY BOOK OF LIES

ing the holy ghost, the semen; the human form is a non-essential accretion of this quintessence. so far the chapter has followed the sephiroth from kether to chesed, and chesed is united to the supernal triad by virtue of its phallic nature; for not only is amoun a phallic god, and jupiter the father of all, but 4 is daleth, venus, and chesed refers to water, from which venus sprang, and which is the symbol of the mother in the tetragrammaton. see chapter 0 "god the father and mother is concealed in generation. but chesed, in the lower sense, is conjoined to microprosopus. it is the true link between the greater book of lies get any book for free on: www.abika.com 20 and lesser countenances, whereas daath is the false. compare the doctrine of the higher and lower manas in theosophy. the re

. therefore have adepts praised silence; at least it does not mislead as speech does. also, speech is a symptom of thought. yet, silence is but the negative side of truth; the positive side is beyond even silence. nevertheless, one true god crieth hriliu! and the laughter of the death-rattle is akin. book of lies get any book for free on: www.abika.com 56 [58] commentary( kappa-delta) the hawk is the symbol of sight; the blindworm, of blindness. those who are under the dominion of reason are called blind. in the last paragraph is reasserted the doctrine of chapters 1, 8, 16 and 18. for the meaning of the word hriliu consult liber 418. book of lies get any book for free on: www.abika.com 57 [59] 25 kappa-epsilon-phi-alpha-lambda-eta kappa-epsilon the star ruby facing east, in the centre, dr

st written sun= lingam- yoni and sol) paragraph 7 explains the theological difficulty referred to above. there is only one symbol, but this symbol has many names: of those names babalon is the holiest. it is the name referred to in liber legis, 1, 22. it will be noticed that the figure, or sigil, of babalon is a seal upon a ring, and this ring is upon the forefinger of it. this identifies further the symbol with itself. it will be noticed that this seal, except for the absence of a border, is the official seal of the a'.a. compare chapter 3. it is also said to be the seal upon the tombs of them that she hath slain, that is, of the masters of the temple. in connection with the number 49, see liber 418, the 22nd aethyr, as well as the usual authorities [109] 50 kappa-epsilon-phi-alpha-lambda

ue triangle downwards, like water. in the magical hexagram this is revered; the descending red triangle is that of horus, a sign specially revealed by him personally, at the equinox of the gods (it is the flame desending upon the altar, and licking up the burnt offering) the blue triangle represents the aspiration, since blue is the colour of devotion, and the triangle, kinetically considered, is the symbol of directed force. in the first three paragraphs this formation of the hexagram is explained; it is a symbol of the mutual separation of the holy guardian angel and his client. in the interlocking is indicated the completion of the work. paragraph 4 explains in slightly different language what we have said above, and the scriptural image of tongues is introduced. in paragraph 5 the symb

y book for free on: www.abika.com 161 [164] commentary( omicron-zeta) 77 is the number of laylah (lailah, to whom this chapter is wholly devoted. the first section of the title is an analysis of 77 considered as a mystic number. 7, the septenary; 11, the magical number; 77, the manifestation, therefore, of the septenary. through matter, because 77 is written in hebrew ayin zayin (oz, and he-goat, the symbol of matter, capricornus, the devil of the tarot; which is the picture of the goat of the sabbath upon an altar, worshipped by two other devils, male and female. as will be seen from the photogravure inserted opposite this chapter, laylah is herself not devoid of "devil, but, as she habitually remarks, on being addressed in terms implying this fact "it's nice to be a devil when you're one

ALEISTER CROWLEY BOOK OF THE LAW

rs! love is the law, love under will. nor let the fools mistake love; for there are love and love. there is the dove, and there is the serpent. choose ye well! he, my prophet, hath chosen, knowing the law of the fortress, and the great mystery of the house of god. all these old letters of my book are aright; but* is not the star. this also is secret: my prophet shall reveal it to the wise* in ms, the symbol found here is usually interpreted as the hebrew letter tzaddi. i,58: i give unimaginable joys on earth: certainty, not faith, while in life, upon death; peace unutterable, rest, ecstasy; nor do i demand aught in sacrifice. i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. i,60: my number is 11, as all their numbers who

ALEISTER CROWLEY LIBER 777

and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

rely symptoms of external ideas, cannot find any difficulty in attributing the correspondences of the one to the identities of the other. far be it from any apologist for magick to insist upon the objective validity of these concatenations! it would be childish to cling to the belief that marius de aquila actually existed; it matters no more that it matters to the mathematician whether the use of the symbol x to the 22 power involves the "reality" of 22 dimension of space. the master therion does not care a scrap of yesterday's newspaper whether he was marius de aquila, or whether there ever was such a person, or whether the universe itself is anything more than a nightmare created by his own imprudence in the matter of rum and water. his memory of marius de aquila, of the adventures of th

le and a wand like a weaver's beam< again, the arrangement of the weapons of the altar must be such that they "look" balanced. nor should the magician have any unbalanced ornament. if he have the wand in his right hand, let him have the ring<symbol of nuit, the totality of the possible ways in which he may represent himself and fulfill himself> on his left, or let him take the ankh, or the bell, or the cup. and however little he move to the right, let him balance it by an equivalent movement to the left; or if forwards, backwards; and let him correct each idea by implying the contradictory contained therein. if he invoke severity

such superficially different systems is transcendent testimony to the truth of both. it is in some ways the most perfect hieroglyph ever constructed. it is austere and sublime, yet withal so adaptable to every possible emergency that its figures may be interpreted to suit all classes of questions. one may resolve the most obscure spiritual difficulties no less than the most mundane dilemmas; and the symbol which opens the gates of the most exalted palaces of initiation is equally effective when employed to advise one in the ordinary business of life. the master therion has found the yi king entirely satisfactory in every respect. the intelligences which direct it show no inclination to evade the question or to mislead the querent. a further advantage is that the actual apparatus is simple

is own right the power to destroy. one may employ spirits or talismans. the more powerful magicians of the last few centuries have employed books. in private matters these works are very easy, if they be necessary. an adept known to the master therion once found it necessary to slay a circe who was bewitching brethren. he merely walked to the door of her room, and drew an astral t("traditore, and the symbol of saturn) with an astral dagger. within 48 hours she shot herself<adept here in question was therefore obliged to incorporate the elemental spirit of the girl- she was not human, the sheath of a star, but an advanced planetary daemon, wh

ially as to his passions, so that he has no preference for any one course of conduct over another, and the fulfilment of every action by its complement, so that whatever he does leaves him without temptation to wander from the way of his true will. secondly, he must keep silence, while he nails his body to the tree of his creative will, in the shape of that will, leaving his head and arms to form the symbol of light, as if to make oath that his every thought, word and deed should express the light derived from the god with which he has identified his life, his love and his liberty- symbolised by his heart, his phallus, and his legs. it 238 is impossible to lay down precise rules by which a man may attain to the knowledge and conversation of his holy guardian angel; for that is the particul

ALEISTER CROWLEY MEDITATION

ross, the uniting of subject and object which is the great work, and which is symbolized sometimes as this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<sephiroth are

n the wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this altar is composed of ten squares. the top is kether, and the bottom malkuth. the height of the altar is equal to the height above the ground of the navel of the magi

r bestowed upon us by the king himself, is one of the most sublime passages in this class of literature. peter, peter, pumpkin eater, had a wife and couldn't keep her. he put her in a peanut shell; then he kept her very well. this early authentic text of the hinayana school of buddhism is much esteemed even to-day by the more cultured and devoted followers of that school. the pumpkin is of course the symbol of resurrection, as is familiar to all students of the story of jonah and the gourd. peter is therefore the arahat who has put an end to his series of resurrections. that he is called peter is a reference to the symbolizing of arahats as stones in the great wall of the guardians of mankind. his wife is of course (by the usual symbolism) his body, which he could not keep until he put her

. it tells the soul that the father of all will clothe him about with his own majestical silence. for is not the rabbit he "who lay low and said nuffin? pat-a-cake, pat-a-cake, baker's man! bake me a cake as fast as you can! pat it and prick it and mark it with p! bake it in the oven for baby and me! this rime is usually accompanied (even to-day in the nursery) with 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

said "i hate thoughts" the hindu says "that which can be thought is not true" paul said "the carnal mind is enmity against god" and every one who meditates, even for an hour, will soon discover how this gusty aimless wind makes his flame flicker "the wind bloweth where it listeth" the normal man is less than a straw<ruach also the symbol of the spirit. rvch alhim, the spirit of god, is 300, the number of the holy letter shin. as this is the breath, which by its nature is double, the two edges of the sword, the letter h symbolises breath, and h is the letter of aries- the house of mars, of the sword: and h is also the letter of the mother; this is the link between the sword and the cup> 91 the connection between breath a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nected with north, while had is sad, set, satan, sat (equals "being" in sanskrit, south. he is then the sun, one point concentring space, as also is any other star. the word abrahadabra is from abrasax, father sun, which adds to 365. for the north-south antithesis see fabre d'olivet's "hermeneutic interpretation of the origin of the social state in man. note "sax" also as a rock, or stone, whence the symbol of the cubical stone, the mountain abiegnus, and so forth. nu is also reflected in naus, ship, etc, and that whole symbolism of hollow space which is familiar to all. there is also a question of identifying nu with on, noah, oannes, jonah, john, dianus, diana, and so on. but these identifications are all partial only, different facets of the diamond truth. we may neglect all these quest

release from the limits of personality than anything else. the scarlet woman and i are peculiarly representative of nuit and hadit by virtue of our attainments in making our consciousness omniform as they re. it must not be supposed that our original individualities can claim any special prerogatives as such. al i,18 "burn upon their brows, o splendrous serpent" the old comment 18. the serpent is the symbol of divinity and royalty. it is also a symbol of hadit, invoked upon them. the new comment for the images in this and the next verse see the stele of revealing, to which they allude. the serpent is the uraeus, with the powers of life and death, wise, ecstatic, immortal; winged and hooded, that he may go as a god swiftly and silently. it refers in this place especially to hadit. al i,19 "

circle" cf. liber 418, the vision and the voice, 30th aethyr"'come unto me' is a foolish word: for it is i that go" that is, hadit is everywhere; yet, being sought, he flies. the ego cannot be found, as meditation will show. the new comment "it is i that go" the book aleph must be consulted for a full demonstration of this truth. we may say briefly that hadit is motion, that is, change or 'love' the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuith; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to

ion make whole, these errors and abortions. nature herself may be trusted to do this, if only we will leave her alone. but what of those who, physically fitted to live, are tainted with rottenness of soul, cancerous with the sin-complex? for the third time i answer: the christians to the lions! hadith calls himself the star, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of

rom it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle than is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol. clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e. of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, and enabling the osiris to go in and out at his pleasure. on the oth

ALEISTER CROWLEY THE QABALAH

ctma, the letters of the elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of q, the perfect illusion, 10 10. also [k, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja, he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning. as the ligh

t is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads by equilibrium and self-sacrifice, the gate! thus useful. also 74= 37 2. so we see 37 1= 37, man s crown, jechidah, the highest soul in termino. 37 2= 74, the balance, 2 being the symbol in vi. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148, the balances, and so on. i have not yet worked out all the numbers of this important scale. 77. zu, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god though it is understood that he himself is false, not an end, but a means. no

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 liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother

ALEISTER CROWLEY THE SWORD OF SONG

ture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer s cry 710 that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, 715 just as my mood or temper tends! and thus to-day that christ ascends, i take the symbol, leave the fact decline to make the smallest pact with your creative deity, 720 and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth( new birth you ll call the same, i fear) 725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mis

n shape of this eastern commonplace. huxley, however, curiously enough, states the fact in almost these words. a.c. 2 a possible mystic transfiguration of the vedanta system has been suggested to me on the lines of the syllogism god= being (patanjali. being= nothing (hegel. god= nothing (buddhism. or, in the language of religion: every one may admit that monotheism, exalted by the introduction of the symbol, is equivalent to pantheism. pantheism and atheism are really identical, as the opponents of both are the first to admit. if this be really taught, i must tender my apologies, for the reconcilement is of course complete. a.c. an essay in ontology 83 sphere, can the causes, subtle and coarse, the unborn causes whose seed is hardly sown, of continued existence be grasped and annihilated

ALEISTER CROWLEY EQ I 1

ence, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. 8 but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol

for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man's capacity and to revivify

ke his disdain, depends but on the value of a name. not so, however, the adept; for as a zoologist does not lose 148 his interest in the simian race because he has learnt to call a long-armed hairy man a gorilla; so he, by learning to explain himself with clearness, and to convey the image of his thoughts with accuracy to the brain of another, is winnowing the wheat from the chaff, the truth from the symbol of truth. now when st. john of the cross tells us that a single vision of god may reward us for all the labours of this life, we are at perfect liberty, in these tolerant days, to cry "yea" or "nay" we may go further: we may extol st. john to the position of a second george washington, or we may call him "a damned liar" or, again, if we do not wish to be considered rude, a "neuropath" o

ALEISTER CROWLEY EQ I 5

elements; and is thus a form of tetragrammaton, a form unveiled. 100. the number of hb:qof, the perfect illusion, 10 x 10. also hb:peh-final hb:koph, kaph, the wheel of fortune. the identity is that of matter, fatality, change, illusion. it seems the buddhist view of the samsara-cakkram. 106. nvn, nun, a fish. the number of death. death in the tarot bears a cross-handled scythe; hence the fish as the symbol of the redeemer. iota chi theta upsilon sigma= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 x 2 x 3 x 3 x 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111. achd hva alhim "he is one god" alp, aleph, and ox, a thousand. the redeeming bull. by shape the swastika

assailable. also it does spell chsd, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. lmd, lamed, an expansion of 30. reads "by equilibrium and self- scrifice, the gate" thus useful. also 74= 37 x 2. so we see 37 x 1= 37, man's crown, jechidah, the highest soul "in termino" 37 x 2= 74, the balance, 2 being the symbol "in vi" 37 x 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 x 4= 148 "the balances: and so on. i have not yet worked out all the numbers of this important scale. 77. oz, the goat "scil" of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god- though it is understood that he himself is false, not an end, but a mea

, 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 liber 418. note 419+ 156= 23 x 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mother

ALEISTER CROWLEY EQ I 5

e. the two curves of pisces are thus: illustration on page 156 described: the pisces sign without the cross-line. in essence, but larger with thick curves. they are the same curves as the curves of vesica piscis, but turned round. and a voice comes: how can that which is buried in the pyramids behold that which descendeth unto its apex? again it comes to me, without voice: therefore is motherhood the symbol of the masters. for first they must give up their virginity to be destroyed, and the seed must lie hidden in them until the nine moons wax and wane, and they must surround it with the universal fluid. and they must feed it with blood for fire. then is the child a living thing. and afterwards is much suffering and much joy, and after that are they torn asunder, and this is all their than

by a mastery of the universe conceived as a wheel the hiereus in the ceremony of magister templi. 19. now cometh forth the angel who giveth instruction, in the lowest form. the hegemone in the ceremony of magister templi which the seer is about to undergo. 18. the vault of preparation for the ceremony of m.t. the veil is the crucifixion, symbol of the dead aeon. the first ordeal is undergone. 17. the symbol of the balance is now given unto the aspirant. 174 16. the sacrifice is made. the high priestess (image of babalon) cometh forth upon her beast and maketh this. 15. the mystic dance by salome. the new temple, the signs of the grades are received and the a.e. rejected. 14. the shrine of darkness. final initiation into grade of m. t. 13. the emergence of nemo into the world; his work ther

ALEISTER CROWLEY EQUINOX EQ I 2 2

hite triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sacrifice had thus touched and brought into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the wind

the mysteries" then follows the purification of the hall and the members by water and by fire, after which the hierophant orders the mystic circumambulation to take place in the path of light. the procession of officers and members is then formed in the north, in readiness for the mystic circumambulation in the path of light. it is formed in the north beginning from the station of the stolistes, the symbol of the waters of creation attracting the divine spirit, and therefore alluding to the creation of the world. whilst the "reverse circumambulation" has its rise from the station of the dadouchos, symbolic of the ending and judging of the world by fire. but also the circumambulation commences with the paths hb:shin and hb:resh, as though bringing into action the solar fire; whilst the rev

nt is concluded "and he advanceth by the invisible station of harpocrates unto that of the evil triad; so that as arouerist19 he standeth upon the opposer" he thus cometh to the east of the altar, interposing between the place of the evil triad and that of the candidate. at the same time the hiereus advanceth on the candidate's left, and the hegemon standeth at his right, as formulating about him the symbol of the triad, before he be permitted to place his right hand in the centre of the white triangle of the three supernals on the altar. and he first kneeleth in adoration of that symbol, as if the natural man abnegated his will before that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his le

re that of the divine consciousness. the "hierophant" now orders the candidate to kneel (in the midst of the triad arouerist, horus and themis, to place his left hand in that of the initiator, and his right hand upon the white triangle as symbolising his active aspiration towards his higher soul. the candidate then bows his head, and the hierophant gives one knock with his sceptre; affirming that the symbol of submission into the higher is now complete. only at that moment doth the colossal image of thoth20 metatron cease from the sign of the enterer: and giveth instead the sign of the silence: permitting the first real descent of the genius of the candidate, who descendeth into the invisible station of harpocrates as witness unto the obligation. 19 he is osiris when throned; when he moves

the order of the golden dawn" 22 meaning also "let the light arise in the candidate" they then recite the mystic words "khabs am pekht" as sealing the current of the flaming light. but the higher soul remaineth in the invisible station of harpocrates, and to the spirit vision, at this point, there should be a gleaming white triangle formulated above the forehead of the candidate and touching it, the symbol of the white triangle of the three supernals. the "hierophant" now calleth forward the kerux, and turning towards the candidate says to him "in all your wanderings through darkness, the lamp of the kerux went before you though you saw it not! it is the symbol of the hidden light of occult science" it here representeth to him a vague formulation of his ideal, which he can neither grasp n

ALEISTER CROWLEY EQUINOX EQ I 2

itiation: that one planet whose symbol alone embraceth the 10 sephiroth; the entrance to the shrine of our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of hb:samekh through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life- the rose and cross of life; and the symbol of venus venus. the following illustration includes a circumscribed equilateral hexagram with solid rays extending to nearly the center. in the original, the hexagram and circle are composed of solid lines. the form given here is an approximation. 3. 6- 5\ x x\ 4/ x x. 1- 2. 7. fig. iii- third symbol. by producing the paths whereby the forces of the three("see" second symbol) were conce

own by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read "begun are the whirling motions" hb:shin signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read "formulated is the primal fire" hb:yod is the hand<god, always the symbol of his power> symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus "proclaimed is the reign of the gods of light" hb:taw is the last letter of the alphabet, the "finis, the omega, the universe, saturn, the outermost planet, and it is also taw-resh-ayin-aleph, throa, the gate of the universe; and by qabalah of nine chambers it

hat they are the initials of three hebrew words, which are the names of the persons thereof, viz: bet-nunfinal ben, the son. resh-vau-chet ruach, the spirit (here the mother. aleph-bet ab, the father. note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and hb:heh also is aries, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (heh-vau-aleph, vau-qof-dalet-vau-shin, bet-resh-vau-kophfinal, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyo

ALEISTER CROWLEY EQUINOX EQ I 3 2

to give thee body and form. herein are blended the magical elements of thy body, the symbols of thy mighty being. for the sweet scent of the mace is that which shall purify thee finally from the bondage of evil. and the heat of the magical fire is my will which volatilises the gross matter of thy chaos, enabling thee to manifest thyself in pleasing form before us. and the flesh of the serpent is the symbol of thy body, which we destroy by water and fire, that it may be renewed before us. and the blood of the serpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come fort

nto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art free of all vows, of all bonds, for what time thou comest hither to obey my will! or if any other master or masters of the magic of light of the order of the rose of ruby and the cross of gold is now binding and invoking thee by the supreme, absolute and fearful power of this our art: then i command and conjure thee

s at length have i been permitted to comprehend the form of my higher self! adoration be unto thee, lord of my life, for thou hast permitted me to enter thus 204 far into the sanctuary of thine ineffable mystery: and hast vouchsafed to manifest unto me some little fragment of the glory of thy being. hear me, angel of god the vast one: hear me, and grant my prayer! grant that i may ever uphold the the symbol of self-sacrifice: and grant unto me the comprehension of aught that may bring me nearer unto thee! teach me, starry spirit, more and more of thy mystery and thy mastery: let each day and hour bring me nearer, nearer unto thee! let me aid thee in thy suffering that i may one day become partaker of thy glory: in that day when the son of man is invoked before the lord of spirits, and his

ve "many and great are its mysteries" the explanation of the rose and cross being ended, the third adept first explains his wand as having marked on it the colours of the twelve signs of the zodiac between light and darkness, and that it is surmounted by the lotus flower of isis, which symbolizes the development of creation. then, secondly, the adeptus major explains his as "a wand terminating in the symbol of the binary, and surmounted by the tau cross of life, or the head of the phoenix, sacred to osiris" on it are marked the seven colours of the rainbow between light and darkness, which are attributed to the planets. it symbolises rebirth and resurrection from death. lastly, the chief adept explains his as follows "my wand is surmounted by the winged globe, around which the twin serpent

device on the lower arm is further distinguished by being placed in the lower half of that arm, divided from the upper by a horizontal line, at the intersections of the drawn diagonals of the resultant square. also in the lower arm, in the half just above this, is a hexagram composed of two clock-wise interlaced equilateral triangles, points to top and bottom. the center of this hexagram contains the symbol of the sun, while the points have just beyond them the symbols of the remaining six ancient planets thusly: clockwise from the top saturn, jupiter, venus, moon, mercury, mars. note that the alchemical and planetary symbols for mercury are 3 weh note: this figure is found in franz hartmann's "cosmology..secret symbols of the rosicrucians of the sixteenth and "seventeenth centuries, occul

ALEISTER CROWLEY EQUINOX EQ I 3

here is a strong ingredient of sensuality; and, moreover, it may usefully be remarked_ and this will suffice to establish upon this ground the immorality of hashish_ that a sect of ishmaelites (it is from the ishmaelites that the assassins are sprung) allowed its adoration to stray far beyond the lingam-yoni; that is to say, to the absolute worship of the lingam, exclusive of the feminine half of the symbol. there would be nothing unnatural, every man being the symbolic representation of history, in seeing an obscene heresy, a monstrous religion, arise in a mind which has cowardly given itself up to the mercy of a hellish drug and which smiles at the degradation of its own faculties. since we have seen manifest itself in hashish intoxication a strange goodwill toward men, applied even to s

hb:yod. these five books show how the 0= 0 ritual may be used as a magical formula. they are as follow: hb:yod book i practical evocation a. the magical circle. b. the magician, wearing the great lamen of the hierophant, and his scarlet robe. the hierophant's lamen is on the back of a pentacle, whereon is engraved the sigil of the spirit to be invoked. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols &c, employed in the places proper allotted to them, so as to represent the interior of the g. d. temple in the "enterer: and the purification and consecration of the actual pieces of ground or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. penta

ly black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible blackness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing "further" concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then

he solar invocations and exposures be replaced, when without doubt_ if these be done with care (and more especially those of caput draconis and cauda draconis with those of the moon as taught, for these have great force materially_ then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then let him place the curcurbite to the east of the altar. the alchemist stands between 167 the pillars, and performs a solemn invocation of the forces of mars to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of mars. after this peri

oving the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. and at the end of it, if it have been successful, a keen and translucent flash will take the place of the slightly coloured flashes in the receiver of the curc

ALEISTER CROWLEY EQUINOX EQ I 4 2

ed that the strict letter of the law of chastity had no more to do with the ultimate success of attainment than refusing to work on a sabbath had to do with a free pass to the celestial regions, unless every act of chastity was computed and performed in a magical manner, each act becoming as it were a link in one great chain, a formula in one great operation, an operation not leading to chastity, the symbol, but beyond chastity to the essence itself- namely the atman- adonai. further he proved to his own satisfaction that, though absolute chastity might mean salvation to one man, inducing in the lecherous a speedy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guard

192 gutless; puritanic, pharisaical and "suburban" as any seventeenth century presbyter, as biliously narrow-minded as any of the present day bethelites, baptists, and bible-beer brewers.292 290 the reason for this is very simple. take for example a glutton who lives for his palate and his stomach; he is always longing for tasty foods and spends his whole life seeking them. let us now substitute the symbol of the augoeides or atman for that of food and drink, let him every time he thinks of food and drink push the thought aside and in its place contemplate his higher self, and the result is a natural invocation of the atman, augoeides, or higher self. if the aspirant be an artist let him do the same with his art; if a musician, with his music; if a poet, with his verses and rhymes. for th

ALEISTER CROWLEY EQUINOX EQ I 4

the forearms, right above left, the elbows and a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are no

test philosophers have fallen into this snare, and not only once but an hundred times; the reason being that they have not remained silent12 about that which can only be "known" and not "believed in" and that which can never be names without begetting a duality (an untruth, and consequently a whole world of illusions. it is the crucifixion of every world-be saviour, this teaching of a truth under the symbol of a lie, this would-be explanation to the multitude of the unexplainable, this passing off on the "canaille" the strumpet of language (the consciously known) in the place of the virgin of the world (the consciously unknown).13 no philosophy has ever grasped this terrible limitation so firmly as the ved nta "all experimental knowledge, the four vedas and the whole series of empirical sc

is, of "sam (greek sigma upsilon nu "together "with, and "adhi" hebrew "adonai, the lord. there are three lights in the upper holy divine united in one, and this is the foundation of the doctrine of every-thing, this is the beginning of the faith, and every-thing is concentrated therein("zohar iii" beginning of paragraph "she'meneeh" fol. 36a. 21 it is fully realized that outside the vastness of the symbol this "fall of god" is as impertinent as it is unthinkable. 22 brihad ranjaka upanishad, 2. 4. 12. 23 the illusion of thinking ourselves similar to the unity and yet separated from it. directly the seeker realizes this, a new reality is born, and the clouds of night roll back and melt away before the light of a breaking dawn, brilliant beyond all that have preceded it. destroy this consc

work, the uniting of the five and the six, and 91= mystic number (1+2+3+ 13) of 13= achad= 1. 93 "ibid, chap. v, 50. exactly as described in the padmasana asana described on page 83. he is bald. the six chakras are depicted as abstract devices at the positions described in the above text. muladhara is placed at the intersection of the crossed ankles, with a bit of the left ankle showing above and the symbol extending below the ankles: a dark disk with four petals created by the intersection of to vesicas, one horizontal and the other vertical. the area of intersection is white, the petals outside each have a radial rib which stops at the arc of the intersection of the vesicas. there is an upright equilateral black triangle in the center of the intersection, small circle with central dot in

hat the crude animism employed by many of its expounders scarcely tallied with his attainments. the nearer he approached the atman the less did it appear to him to resemble what he had been 138 taught to expect. indeed its translation into worldly comments was a matter of education, so it came about that he discovered that the great attainment "per se" was identical in all systems irrespective of the symbol may sought it under. thus yahweh as a clay phallus in a band-box was as much a reality to the jews of genesis as brahman in brahma-loka was to the aryas of vedic india; that the vision of moses when he beheld god as a burning bush is similar to the vision of the fire-flashing courser of he chaldean oracles; and that nibb na the non-existent is little removed, if at all, from the christi

ALEISTER CROWLEY EQUINOX EQ I 6

es, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 36. this chain reaches from eternity to eternity, ever in triangles- is not my symbol a triangle- ever in circles- is not the symbol of the beloved a circle? therein is all progress base illusion, for every circle is alike and ev

ALEX SANDERS THE KING OF THE WITCHES

s one thing, but raising evil forces in all sincerity was quite another. 44 over-indulgence did nothing to dim alex's powers of clairvoyance and he had no compunction in sharing his visions 'you'll be in prison this time next year' he once told a wealthy suffolk landowner who was highly amused. in less than a year the man had begun a six-year sentence for fraudulent conversion. even when alex saw the symbol of death he spoke out, and his hosts and guests alike begged him to tell them more. during this time his native sympathy had deserted him, however; he was wealthy and independent-to hell with the weak, especially if they were women. some of the girls he took as mistresses were genuinely fond of him, but he treated them all as gold-diggers or prostitutes. to voyeurs of his acquaintance w

when he arrives, but will be able to choose her religion for herself when she is older. right from birth she has attended the coven meetings, but though her crib is in the same room, it is placed. outside the circle' when maya was a few months old, alex had a disturbing vision: a house, similar to the one in which he was living, was being destroyed by fire. people werescreaming, and he could see the symbol of death. when he had had the same vision three. times he called on the owner of the house and asked if he would undertake. an inspection of. the electrical wiring 'the fire will be caused by a fault in the circuit' alex explained, but the man was sceptical and nothing was done. alex and maxine. began to. dread going to bed, for the vision indicated that the. fire would occur in the nig

lairvoyance and raising the power. he must alsohave collected a set of the eight witches' weapons. some covens still follow the ancient rule that the witch must forge the tools, carve the handles and engrave them by his own hand, but alex sanders allows his witches to buy antique weapons, so long as they do their own engraving. this is done by covering the metal surface with wax on which is drawn the symbol with the point of a knife. corrosive acid is poured over the wax and it bites into the metal where the knife has drawn its 149 designs. the average time for a first-grade witch. to learn the techniques of witchcraft and collect the weapons is about two years. those who cannot afford the cost-anything between 10 and loo-are helped from coven. funds. a second-grade witch is taught to conj

ALEXANDRIAN BOOK OF SHADOWS OCCULT

of cakes and wine follows. the great rite is done if at all possible. feasting, dancing and games follow the closing of the ritual. notes l from stewart farrar what witches do; he derived it from alex sanders' bos. vernal equinox (eostar) preparation: a symbol of the wheel is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the e

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

. adi. the first; the primeval; the atomic plane of the solar system; the highest of the seven planes. agni. the lord of fire in the vedas. the oldest and most revered of the gods in india. one of the three great deities agni, vayu and surya, and also all the three, as he is the triple aspect of fire; fire is the essence of the solar system. the bible says "our god is a consuming fire" it is also the symbol of the mental plane of which agni is paramountly lord. agnichaitans. a group of fire devas. atlantis. the continent that was submerged in the atlantic ocean, according to the occult teaching and plato. atlantis was the home of the fourth root race, whom we now call the atlanteans- 125- initiation, human and solar copyright 1998 lucis trust antahkarana. the path, or bridge, between highe

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

re it touches the periphery it contacts the influence of the atoms in its environment; radiation is set up and the point of depression makes its appearance, marking the inflow and outflow of force or heat. we are here only showing the application of cosmic symbols to matter, and are not dealing with manifestation from any other angle than that of the purely material. for instance, we are applying the symbol of the point within the circle to the sphere of matter, and the point of latent heat. we are not handling at this point matter as informed by an entity who is to matter, when so informing, a point of conscious life. we are dealing only with matter and latent heat, with the result produced by rotary movement of radiatory heat and the consequent interplay of bodies atomic. we are therefor

emanating from a central blazing sun, we might have some idea of the thought-form that formed the basis of system i, the activity system. the basic thought-form for the second system embodies the green swastika of the first manifestation, and adds to it concentric and interlaced circles in blue, in groups of three, linked by one large circle. both symbols are, of course, in the higher dimensions. the symbol for the next system is unknown. after grasping and conceding these three basic ideas, we can now proceed to the working out of the laws of the system on the seven planes, remembering always that these seven laws hold good on the numerically corresponding subplane on each plane. let me briefly illustrate: the fourth law, magnetic control, for instance, holds sway on the fourth subplane o

it should be stated that it appears as a human form, much in the nature of a cross within the ovoid of the other spheres. it is notably of a fivefold nature: head. two arms. two legs. according to the position assumed by the man, he is seen as a symbol of the cross and is then fourfold (the two legs being considered as one lower limb) or, if separated, as fivefold, and has been then considered as the symbol of the five-pointed star. this fivefold nature of the dense physical body is brought about through the fact that only five centres primarily are really active in average man up to the third initiation; all are there, and all are vitalised, but only five in this fivefold normal evolution are dominant. the force emanating from these five, therefore, sweeps the dense substance into a close

rious wheels, and we can then take up the consideration of motion and the sheaths. within all those wheels which we have enumerated, are many lesser wheels all governed by the same laws, actuated by the same three forms of activity, and all (in their totality) forming one great whole. it will be apparent to all conscientious students that the founders of the symbolical method managed to convey in the symbol of the wheel an idea of the triplicity of all atomic activity: a. the central point of active..the hub. positive force b. the negative stream of life..the radiating spokes. c. the sphere of activity itself..t.he circumference of the wheel. the effect of the interplay of these two if the student can picture those wheels in activity, if he can visualise all parts of the wheel as composed

n the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun.32(297) it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sumtotal of manas. it is the hierarchy which is the fifth in order

ALICE A BAILEY05 THE LIGHT OF THE SOUL

was hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the adepts of that time was to teach human beings, who were then little more than animals, the purpose, significance and use of their various organs, so that they could consciously control them, and the meaning of the symbol of the human figure. therefore, in those early days, through the practice of hatha yoga, the human being reached the portal of initiation. at that time the attainment of the third initiation, resulting in the transfiguration of the personality, was the highest initiation that man was capable of achieving. in atlantean days, the progress of the sons of men was procured through the imposi

hen the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether

e true science of yoga. subjugation of the lower man to the will of the inner god is taught and all the methods and rules of yoga are to this specific end. this should be carefully borne in mind "spiritual reading" is the most significant and occult preliminary thereto. every form is the result of thought and of sound. every form veils or conceals an idea or concept. every form, therefore, is but the symbol or attempted representation of an idea and this is true without exception on all the planes of our solar system, wherein forms are found whether created by god, man or deva. one object of a disciple's training is to enable him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain the nature of the spiritual energy which brought it into being. the vast

aps more literally be translated as "the reading of symbols produces contact with the soul" a symbol is a form of some kind which veils or hides a thought, an idea or a truth and it might be laid down therefore as a general axiom that every form of every kind is a symbol, or the objective veil of a thought. this when applied, will be found to refer equally to a human form, which is intended to be the symbol (or made in the image) of god; it is an objective form veiling a divine thought, idea or truth, the tangible manifestation of a divine concept. the goal of evolution is to bring to perfection, this objective symbolic form. when a man knows that, he ceases to identify himself with the symbol which is his lower nature. he begins to function consciously as the divine inner subjective self

s is first considered and dismissed. this form is the result of the past, and the limitations due to the point in evolution are recognised. every form carries in itself the evidence of the previous cycles and this can be seen in: a. its rate of vibration, b. the nature of its rhythm, c. the amount of light which it permits to manifest, d. its occult colour. 2. symbolic nature. every object is but the symbol of a reality. the difference in the development of the forms which symbolize or embody that reality is the guarantee that at some future date all the symbols will achieve the fruition of their mission. a symbol is an embodied idea, the working out in objective existence of some life. this is the consciousness aspect and two great revelations are latent in every symbol or form- 145- the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

be left behind. the great adventure of religion begins "there must somewhere be a point of certainty. a growing universe may provide for open futures, but whoso declares that the universe is growing states an unalterable fact about its structure, which fact is the eternal guarantee of the possibility and validity of experiment "man is a bridge. even the superman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learn

unseen and the mystical. but science arrives at the same point by working from the seen to the unseen and from the objective to the subjective. thus, as has been said, by the process of investigation and of passing inwards from form to form, the mystic arrives eventually at the glory of the unveiled self. it seems to be unalterably true that all paths lead to god viewing god as the ultimate goal, the symbol of man's search for reality. it is no longer a sign of superstition to believe in a higher dimension and in another world of being. even the word "supernatural" has become deeply and profoundly respectable, and it seems possible that some day our educational systems may regard the preparation of the individual to transcend his natural limitations as an entirely legitimate part of its af

nd procure its opening. it is here that meditation plays its part and the mind steps in to fulfil its new function of revelation. through meditation, the union for which the mystic yearns, and which he senses, and of which he has brief and fleeting experience, becomes definite and is known past all controversy, being recoverable at will. father joseph mar chal in his notable book points out that..the symbol vanishes, imagery fades, space disappears, multiplicity is reduced, reasoning is silent, the feeling of extension gathers itself together and then breaks down; intellectual activity- 30- from intellect to intuition copyright 1998 lucis trust is entirely concentrated in its intensity; it seizes without intermediary, with the sovereign certitude of intuition, being, god "the human mind, t

idea has behind it, in its turn, a purpose or impulse inconceivable as yet. the three interpretations of a symbol might be dealt with as follows "1. the exoteric interpretation of a symbol is based largely upon its objective utility, and upon the nature of the form. that which is exoteric and substantial serves two purposes "a. to give some faint indications as to the idea and concept. this links the symbol..with the mental plane, but does not release it from the three worlds of human appreciation "b. to limit and confine and imprison the idea and so adapt it to the point in evolution which the man has reached. the true nature of the latent idea is ever more potent and complete than the form or symbol through which it seeks expression. matter is a symbol of a central energy. forms of all k

remains as yet a- 50- from intellect to intuition copyright 1998 lucis trust mystery "2. the subjective interpretation or meaning is the one which reveals the idea lying behind the objective manifestation. this idea, incorporeal in itself, becomes a concretion on the plane of objectivity..these ideas become apparent to the student after he has entered into meditation, just as the exoteric form of the symbol is all that is seen by the man who is just beginning. as soon as a man begins consciously to use his mental apparatus and has made even a small contact with his soul three things occur "a. he reaches out beyond the form and seeks to account for it "b. he arrives in time at the soul which the form veils, and this he does through the understanding of his own soul "c. he begins then to for

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

is motivated by and controlled by two factors- 13- a treatise on white magic copyright 1998 lucis trust a. the sum total of the energy which is the individual quota of vital energy. b. the energy of the environment in which the individual finds himself and within which he has to function and to play his part. this coordinating nervous system, this network of interrelating and sensitive nerves is the symbol in man of the soul, and an outer and visible form of an inner spiritual reality. 3. there is finally what might be described as the body, the sum total of flesh, of muscle, and of bone which the man carries around, correlated by the nervous system and energised by what we vaguely call his "life. in these three, the life, the nervous system and the body mass we find the reflection and th

ive or magnetic energy. these two types characterise the universal soul likewise the force of will, and of love, or of atma and buddhi, and it is the play of these two forces on matter that attracts to the etheric body of all forms the needed physical atoms and that having so attracted them by the will force drives them into certain activities. 4. this coherent unified body of light and energy is the symbol of the soul in that it has within it seven focal points, wherein the condensation, if it must be so called, of the two blended energies is intensified. these correspond to the seven focal points in the solar system, wherein the solar logos, through the seven planetary logoi, focuses his energies. this will be later elaborated. the point to be noted here is simply the symbolic nature of

g given in preparation for the first initiation. a list of these related situations might here be given showing them in their progressive relation on the path of evolution. 1. the relation between male and female physical bodies, called by man, the sex relation, and- 52- a treatise on white magic copyright 1998 lucis trust deemed of such paramount importance at this time. in the vale of illusion, the symbol oft engrosses attention and that which it represents is forgotten. in the solving of this relationship will come racial initiation, and it is with this that the race is now engrossed. 2. the relation between the astral body and the physical, which, for the majority, is the control, by the positive astral nature, of the negative automatic physical. the physical body, the instrument of de

. they fecundated, if i might so express it, the brain. thus was humanity brought into being. this germ, however, carried within it two other potentialities, that of spiritual love and spiritual life. these must in due time make their appearance. the flowering forth of the mind in men, which so distinguishes the present age, indicates to the solar angel a second crisis, of which the first was but the symbol. that for which the solar angel exists is making its presence felt within humanity, and another strong pull is being exerted upon the solar angel which this time will produce a second fecundation. this will give to man those qualities which will enable him to transcend human limitations, and become a part of the fifth or spiritual kingdom in nature. the first effort of the solar angel t

of comprehension, in the realization that the human kingdom acts upon and affects the three sub-human kingdoms. the downpouring spiritual triangle and the upraising matter triangle meet point to point in humanity when the point of balance can be found. in man's achievement and spiritualization is the hope of the world. mankind itself is the world saviour, of which all world saviours have been but the symbol and the guarantee. 4. the blending of the deva or angel evolution and the human. this is a mystery which will be solved as man arrives at the consciousness of his own solar angel, only to discover that that too is also but a form of life which, having served its purpose, must be left behind. the angel or deva evolution is one of the great lines of force, contained in the divine expressi

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

revealed. the "noble eightfold path" was not known, and only seven steps into the temple were seen. with the coming in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the son of god, the product of the marriage of spirit and matter. the soul is an expression of the mind of god, for mind and intellect are terms expressing the cosmic principle of intelligent love, a love which produces an appearance through the nature of mind and thus is the builder of the separate forms or appearances. the s

it may enter into rest. naught must arrest the progress of the workers with the plan. they enter upon the work assigned with paean and with song. the cross is reared on high; the form is laid thereon, and on that cross must render up its life. each builds a cross which forms the cross. they mount upon the cross. through war, through work, through pain and toil, the purpose is achieved. thus saith the symbol. it will be noted how this purpose, when applied by man to himself, works his release. when applied by man to man, it has produced the corrupt and awful story of man's cruelty to man. in the above mantram you will find the clue to the sixth ray purpose as it appears in the human kingdom, and a close expansive study (note that paradoxical phrase) of the underlying ideas will reveal a lit

- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust also the lord of the fourth ray of harmony, beauty and art will add his share to the great creative work, and it will be found that, in the elusive following to its source of that mysterious revelation which we call beauty, there will be expressed that subtle quality of which "smell" in the animal sense, is the symbol. the great search and the esoteric "following of the scent" will come to an end. this fourth ray is pre-eminently the way of the seeker, the searcher and the sensitive reflector of beauty. the jewish nation has a close relation to this fourth ray and to the fourth root race, and hence their eminence at this time in the world of art, and hence the magnitude of their endless symbolic wand

rn, and working under the ray influences, produces definite effects upon the three subhuman kingdoms. through humanity, when the great experiment of individualisation was initiated, the energies or ray influences from the superhuman kingdoms were focussed and the great function of humanity began, which is the transmitting of the ray forces cyclically. though the six-pointed star is, at this time, the symbol of the creative work (viewing the work as a whole, the downward pointing triangle, balanced on an upward pointing triangle, will some day present a truer picture of the creative and preserving function of the fourth kingdom. c. the five points of contact- 166- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust there are five points of contact whereb

h is rapidly reaching a high stage of development. we have therefore a dissatisfaction with the present views on marriage, preparatory to the enunciation of certain hidden principles which will eventually govern the relations between the sexes, and provide, as a consequence, the opportunity to men and women to furnish, through the creative act, the needed bodies for disciples and initiates. under the symbol of sex, you have also the reality of love itself expressing itself. love in reality connotes a relation, but the word "love (like the word "sex) is used with little thought and with no attention to its true meaning. basically, love and sex are one and the same thing, for both express the meaning of the law of attraction. love is sex, and sex is love, for in those two words the relation

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

lminating religion. it is the greatest of the later divine revelations. much of it, since its inception two thousand years ago, has come to be regarded as myth, and the clear outlines of the story have dimmed and have come frequently to be regarded as symbolic in their nature. yet behind symbol and myth stands reality an essential, dramatic and practical truth. our attention has been engrossed by the symbol and by the outer form, whilst the meaning has remained obscured and fails sufficiently to affect our lives. in our myopic study of the letter we have lost the significance of the word itself. we need to get behind the symbol to that which it embodies, and to shift our attention away from the world of outer forms to that of inner realities. keyserling points this out in these words "the

hope of future world unity and world peace. he came at the- 13- from bethlehem to calvary copyright 1998 lucis trust beginning of that astronomical age which we call "the piscean age" because, during this period of approximately two thousand years, our sun is passing through that sign in the zodiac which we call pisces, or the fishes. hence the frequent references to fishes, and the appearance of the symbol of the fish in christian literature, including the new testament. this piscean age comes between the previous jewish dispensation (the two thousand years wherein the sun was passing through the sign aries, the ram) and the aquarian age into which our sun is now in process of transiting. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period w

an age into which our sun is now in process of transiting. these are astronomical facts, for i am not here speaking of astrological conclusions. in the period when the sun was in aries, we find the frequent appearance of the ram or the scapegoat in the old testament teaching, and the keeping of the passover feast. in the christian age we use the fish symbology, even to eating fish on good friday. the symbol of the aquarian age, as it appears in all the ancient zodiacs, is that of a man bearing a jar of water. the message of that age is one of unity, communion and our relationship as brothers, because we are all the children of the one father. to this age christ pointed in his instructions to his disciples when he told them to go into the city, and said "when ye are entered into the city, t

pass. this divinity in man must be brought to the birth, both in the individual and in the race, and thus can the kingdom of god on earth be brought into being. 3 all of these five initiations have certain basic points in common, resemblances which in themselves are of real significance. there are factors which are germane to all of them. the way into the kingdom is universal, and man himself is the symbol and the reality. he looks out at all the myths and symbols of the world; he reads and knows the story of the world saviours; at the same time he himself has to re-enact the same story and make myth a fact in his own personal experience; he must know christ; he must also follow christ stage by stage through the great experiences of the initiatory process. every initiation is preceded by

, star of the sea, queen of heaven, mother of god. we see her, in pictures, standing on the crescent moon, star-crowned, she nurses her child horus, and the cross appears on the back of the seat in which he sits on his mother's knee. the virgo of the zodiac is represented in ancient drawings as a woman suckling a child the type of all future madonnas with their divine babes, showing the origin of the symbol. devaki is likewise figured with the divine krishna in her arms, as is mylitta, or istar, of babylon, also with the recurrent crown of stars, and with her child tammuz- 40- from bethlehem to calvary copyright 1998 lucis trust on her knee. mercury and aesculapius, bacchus and hercules, perseus and the dioscuri, mithras and zarathustra were all of divine and human birth."41 it is apposite

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

t 1998 lucis trust the sequence is, first dispassion, then discrimination, and finally detachment. on these three words must all disciples meditate, if they are ever to reap the fruits of sacrifice "having pervaded the worlds with a fraction of myself, i remain" such is the theme of the soul's endeavor, and such is the spirit which must underlie all creative work. in this thought lies the clue to the symbol of the law of sacrifice a rosy cross with a bird flying over it. this is the loved cross (rose being the colour of affection, with the bird (symbol of the soul) flying free in time and space. secondly, the soul has also to relinquish not only its tie and its gain through contact with the personal self, but it has most definitely to relinquish its tie with other personal selves. it must

f that group which will eventually save the world under the law of sacrifice. this mediatory work, however, involves the recognition of the law of magnetic impulse, and a desire to understand it, and to cooperate with those who wield it. through its medium and the right understanding of the law, it should be possible to establish the needed union between the liberated souls (who are in themselves the symbol of the soul in all forms) and the souls in prison. much of the success of this planned endeavor depends upon the intellectual grasp of the members of the new group of world servers in connection with the necessary technique. it will depend also upon their willingness to accept the idea of the opportunity, and upon their readiness to work along the indicated lines. they have no guarantee

ume ii: esoteric psychology ii copyright 1998 lucis trust souls and bodies. this is an occult platitude and well known, but the re-emphasis of the well known truth will sometimes serve to bring home to you its exactitude. the second illustration which may perhaps make clearer the meaning and purpose of this law, and which will be of deep interest to esotericists, is to be found in connection with the symbol that specifies this law in the sacred records and in the archives of the lodge. it is the symbol of the two balls of fire and the triangle. this has not only a planetary and cosmic significance, but has a very definite relation to the individual unfoldment (in the physical body) of the spiritual life of the disciple. let me put it very simply. students know that there are in the head tw

eating a dual magnetic field. speaking esoterically they are "magnetically impelled towards each other" and towards the stored up energy to be found in the spine, and localised in the five centres up the spine. eventually the interplay is so powerful that a triangle of force appears within the radius of the magnetic field, and this triangle of light, of living fire, links the three "laya centres" the symbol is then completed, and the indication is that the disciple is now controlled by the subjective side of his nature. he is now governed by the law of magnetic impulse (as the linking of the head centres demonstrates) and the two aspects of his nature, higher and lower, which constitute the two poles with which he is concerned, are now united. the polar union has been brought about. the su

ure. only the long and narrow tunnel was his home and place of high endeavor. he had no vision except of that which was the space before his eyes. he had no scope for sight, no height, no depth, no wide extension. he had but room to go one way. he went that way alone, or dragging those who asked the way of him. he saw a vision, shifting as he moved, and taking varying form; each vision was to him the symbol of his highest dreams, the height of his desire. he rushed along the tunnel, seeking that which lay ahead. he saw not much and only one thing at a time, a person or a truth, a bible or his picture of his god, an appetite, a dream, but only one! sometimes he gathered in his arms the vision that he saw, and found it naught. sometimes, he reached the person whom he loved and found, instead

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

simple. each month, write a simple summation of your thoughts and service as you work with the monthly seed thoughts. endeavour to make these six papers of real mental value to others, and also see, if possible, that they have a magnetic value and that they breathe out, not only mental understanding, but also an emotional appeal. attend likewise to the form in which you cast them for that will be the symbol on the physical plane of your inner alignment. january 1936 i have very little to say to you this half year, my brother. the meditation work and the exercises assigned to you in your last papers were intended to cover your work for the period of one year. i would ask you to study your last instructions with exceeding care. all i intend to do is to give you a new series of seed thoughts

on: 1. achieve alignment, conscious fusion and stability. 2. then definitely and consciously shift your attention into the mental body. 3. next, consider the pairs of opposites with which your personality must deal in this life. do this by the aid of your fourth ray mental body. 4. visualise these pairs of opposites as two high mountains, separated by a narrow pass between them; this is, for you, the symbol of "the narrow way" 5. see these mountains, standing on either hand, one in the shade and the other in the light. see the narrow way between as a golden pathway. then picture yourself as "passing between" as you do this remember that your soul is observing you, the personality, progressing on this middle way. 6. then take the following seed thoughts for careful reflection- 196- disciple

se of futility is deep and real. but none of these will be lasting. the grip of the soul upon its instrument, the personality, is too- 202- discipleship in the new age- volume i copyright 1998 lucis trust strong for these cycles to be more than transient episodes. i am not proposing to change your meditation work at this time. continue with it as outlined to you in my last communication. seek for the symbol to be found above the head of each of your co-disciples. this is an interesting form of work and for you at this time most developing. bear in mind that in the interplay of love (that which goes forth and that which is given back) will suddenly come revelation. a few hints at this point may prove useful to you: 1. in the linking of the heart and the ajna centres will come increased abil

with the personality, and the dynamic focussing of your consciousness in the soul. 4. then sound the word audibly, but sound it this time as the soul, breathing forth light, understanding, and love into the waiting, attentive, integrated personality. make this a dynamic, quick and conscious activity. 5. attempt then, as a soul, to link up with your co-disciples. having done this, seek then to see the symbol which blazes forth from the brow of each of them. each symbol is different. endeavour to see these symbols by definitely linking up with and pouring out love to your brothers. note down each day the symbol that seems to you to be related to them. 6. having done this, repeat rapidly the process of alignment given in points 1, 2, 3, and then sink back into the stage of contemplation, hold

he seeds of group integration. continue, therefore, with it. i give you, however, a brief morning exercise to be done prior to the group meditation. 1. after achieving alignment, inner poise and rest, see each of your co-disciples (whom you may know) in the light- 361- discipleship in the new age- volume i copyright 1998 lucis trust 2. then visualise them each with a star between the eyebrows, as the symbol of an awakened ajna centre and of an integrated personality. it is a four-pointed star. the star of initiation is, as you know, a five-pointed star. 3. then say something to each of your brothers, after due effort to link up with them. study the ideas which give utterance to your words and note, in writing, their general import. 4. then rise, and going to the window, send out love and l

ALICE A BAILEY13 PROBLEMS OF HUMANITY

must be done to prevent the monied interests from again mobilizing for the exploitation of the world? 8. what really lies at the very heart of the modern materialistic difficulty? this last question can be answered in the well known words "the love of money is the root of all evil. this throws us back on the fundamental weakness of humanity the quality of desire. of this, money is the result and the symbol- 46- problems of humanity copyright 1998 lucis trust from the simple process of barter and exchange (as practised by the primeval savage) to the intricate and formidable financial and economic structure of the modern world, desire is the underlying cause. it demands the satisfaction of sensed need, the desire for goods and possessions, the desire for material comfort, for the acquisitio

y sensed because it is a larger truth than any hitherto presented to the consciousness of mankind. it is larger because it is related to the whole and not to individual man alone and his personal salvation. it is an extension of the individual approach to truth. let us call it the truth concerning the great cyclic approaches of the divine to the human; of these all world saviours and teachers are the symbol and the guarantee. at certain great moments down the ages, god drew nearer to his people and humanity at the same time made great, though oft unconscious efforts to draw near to god. from one angle, it might be regarded as god transcendent recognizing god immanent, and god in man reaching out to god in the whole and greater than the whole. on the part of god, working through the head of

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

in all the many groups which are seeking to aid and lift humanity, to rebuild the world, to restore stability and the sense of security and thus (consciously or unconsciously) prepare the way for the coming of the christ. there is also a unique revival of the ancient teaching of the buddha and it is penetrating into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappear

in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernacle in the wilderness is the symbol of the imperfect ephemeral life of the transient personality; christ was, therefore, speaking on soul levels and not only as the spiritual man on earth. he was also serving, when he spoke these words, as a working mem

the person of the christ in a manner hitherto unknown. this is the potency, latent in every human heart which was described by st. paul as "christ in you, the hope of glory (col. i.27, and is that which, under evolutionary law, brings a man eventually into the kingdom of god and "unto the measure of the stature of the fullness of christ (eph. iv.13) of this potency and glory, christ has ever been the symbol. during the present period of hierarchical tension and as a result of his decision to reappear, christ became the embodiment of this energy and thus entered into a closer relation to humanity. other great sons of god are channels for this energy in relation to the subhuman kingdoms, but the christ holds a unique place in relation to humanity. to express the idea symbolically, this energ

nd worshipped the golden calf and forgot the new teaching of the age of aries, the ram, into which they were entering, the teaching of the scapegoat which colours jewish history. the fact that christ was the teacher of the new period into which the sun was entering, the period of pisces, is forgotten, but is clearly evidenced in the fish symbology which runs consistently through all four gospels; the symbol of the fish is the astrological symbol for the sign pisces, and has been for untold ages. but christ also looked ahead to the work he would have to do in the aquarian age, in the next sign into which the sun would enter. prior to his "disappearance" he referred to the symbol of the aquarian age and to the task he would then perform. with his twelve disciples, he enacted a dramatic episo

f legislators everywhere. this sharing, beginning on the physical plane, will prove equally true of all human relations and this will be the great gift of the aquarian age to humanity. this the church has ignored and yet their ecclesiastics cannot explain away the fact that the jews demonstrated their liking for the taurian worship of the bull in the golden calf, that the jewish dispensation used the symbol of the scapegoat or ram in the age of aries, the ram, and that the christian emphasises the fish in the piscean era, the christian era. christ came to bring to an end the jewish dispensation which should have climaxed and passed away as a religion with the movement of the sun out of aries into pisces. he, therefore, presented himself to them as their messiah, manifesting through the jew

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

gence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expression; through the outer form, the "light of livingness (as it is esoterically called) will show. the symbol and that for which it stands will be known and seen. this is the energy of the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary

he 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 dictator, within certain personalit

not at this time active. see table (page 50) a close analysis of the following will reveal certain lines of racial understanding. there is a natural rapport indicated between the present personality rays of germany and great britain, yet a relationship can be seen also between france and great britain through their esoteric national mottoes and also between the two symbols which are also theirs. the symbol for france is the fleur de lys, which she adopted centuries ago under divine guidance, which symbol stands for the three divine aspects in manifestation. the symbol for great britain, under the same divine apportioning, is the three feathers, carried as the arms of the prince of wales. the scintillating and brilliant french intellect with its scientific bent is accounted for by the inte

h for nations and individuals the first great crisis in scorpio upon the path of discipleship is determining in its effect upon the future. in considering great britain, we note first that the ruling sign is gemini from the standpoint of the soul of the people, and that taurus governs the material outer form of the nation; it is this factor that has led her people to appear before the world under the symbol of john bull, expressive of the british personality. it has been thought by certain astrologers that britain is ruled by aries, and this is true of it, as far as that small part which is called england is concerned; but i am dealing with the empire as a whole and not with a fraction of it. it is the gemini influence that has led to the constant movement and restlessness of the british p

istics. the thirty years can be looked upon as a period of spiritual unfoldment during the three divisions into which aquarius (and consequently the new age now upon us) will be divided. i refer to what is technically known as the three decans of each sign. in this sign the waters of the piscean age will, symbolically speaking, be absorbed into the water-pot carried on the shoulder of aquarius in the symbol which is distinctive of this sign, for aquarius is the water-carrier, bringing the water of life to the people life more abundantly. in the aquarian age, the risen christ is himself the water-carrier; he will not this time demonstrate the perfected life of a son of god, which was his main mission before; he will appear as the supreme head of the spiritual hierarchy, meeting the need of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ir full opportunity. in the study of symbols, i would urge upon you the necessity always to put before yourselves the goal of arriving at the underlying concept of any symbol studied. this concept will ever be synthetic. it will not be detailed and in sections. you may have to arrive at this concept through a study of detail and through arriving at the significance of various sections or parts of the symbol under consideration. when, however, your analysis is completed, you must not rest satisfied until you have summed up the meaning of the symbol in some synthetic idea, concept, meaning or name. symbols have to be studied in three ways: a. exoterically. this involves study of its form as a whole, of its lines, and therefore of its numerical significance, and also study of its sectional fo

our mind. this study, rightly undertaken, would lead to the unfoldment of the intuition, with its consequent manifestation on the physical plane as illumination, understanding and love. in the first instance, the objective of the study of symbolism is to enable the student to sense its quality and to contact that vibrant something which lies behind that aggregate of line, colour and form of which the symbol is composed. to some types of people this study is relatively easy; to the majority it is not easy at all, thereby indicating a lack that must be supplied by the use of those faculties at the present dormant. it is always distasteful to arouse the latent faculties and requires an effort and a determination not to be swayed by personality reactions. to many it is not easily apparent how

plane. this plane is the higher correspondence of the astral or emotional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermedia

stage is an intermediate one between the exoteric reading of a symbol and the conceptual understanding. there is later another intermediate stage between conceptual understanding and esoteric comprehension and application. this latter stage is called "synthetic recognition" having studied the form and become aware of its emotional significance, you pass to the stage of grasping the basic idea of the symbol, and from thence to a- 7- glamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to render not only an intelligent interpretation of the symbol, but also a recognition of the more subtle reactio

lamour: a world problem copyright 1998 lucis trust synthetic comprehension of its purpose. this leads to true esotericism which is the practical application of its living synthetic power to the springs of individual life and action. i would ask you to render not only an intelligent interpretation of the symbol, but also a recognition of the more subtle reaction of your sensitive feeling nature to the symbol as a whole. study a total of four symbols a year. first, approach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum total of lines, triangles, squares, circles, crosses and other forms of which it is composed, and as you do this endeavour to comprehend it from the standpoint of the intellect, using your memory and what knowledge you hav

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

group appreciation and contact, also group thought and group life-activity. unless, however, the head centre is also awakened and active, the soul is not able to control, and this heart activity need not necessarily be what we call good or spiritual- 14- telepathy and the etheric vehicle copyright 1998 lucis trust activity. it is quite impersonal, like the sun, of which the heart is, as you know, the symbol. it shines alike upon the good and the bad; and group activity, as a result of heart awakening, can include the bad groups as well as the good groups. therefore you can see the necessity of awakening the head centre and bringing in the control of the soul aspect; and hence the emphasis laid upon character building and the need for meditation. 10. telepathic work between the hierarchy of

broadcaster. such barriers would be lack of love or of sympathy, criticism and suspicion. secondly, that the broadcaster is mainly occupied with the clarity of his symbol, with the word or thought, and not with the receiver. a quick glance toward the receiver, a momentary sending forth of love and understanding is sufficient to set up the rapport, and then attention must be paid to the clarity of the symbol. thirdly, let the receivers think with love and affection of the broadcaster for a minute or two. then let them forget the personality. a thread of energy, linking receiver and broadcaster, has been established and exists. then forget it. fourthly, let the receivers work with detachment. most receivers are so anxious to receive correctly that through their very intensity they counteract

roadcaster, has been established and exists. then forget it. fourthly, let the receivers work with detachment. most receivers are so anxious to receive correctly that through their very intensity they counteract their own efforts. a casual and "don't care" spirit and a close attentiveness to the inner "picturing faculty" will net better results than any violent and strong desire and effort to see the symbol and to contact the mind of the sender. the brain should register a reflection of the mind content. if a ray of light is met by an outgoing force from the receiver's mind or a powerfully emitted thoughtform, it can be prevented from reaching the mind. however, a transmitter with more expert training can overcome this barrier. much of the trouble will be found to be based on the emitted t

rseding- 37- telepathy and the etheric vehicle copyright 1998 lucis trust them in the consciousness of thinking humanity relationship and ideas. still others will be rapidly added as the consciousness of man is more effectively employed. the science of contact will not only reveal quality, but is revealing the lines of relationship which underlie all manifestation and of which the etheric body is the symbol. it is also rendering man sensitive to ideas as the unfolding intellect of man permits it. the reaction of humanity to these two revelations (which come, if you could but realise it, as the result, the reward, of contact and of the impact of life-reason upon that manifestation which has always been present though unrealised) will bring about vast changes and more far-reaching results th

fact that he is created to receive impression and that he possesses a mechanism of response to all the facets of the divine expression in manifestation. it is for that reason that the truly illumined man and all who have taken the three highest initiations are always referred to as "the diamond souled; they, in their totality constitute the "jewel in the lotus" that twelve-petalled lotus which is the symbol and expression of the potency of the planetary logos. you can see, therefore, how the theme of revelation runs throughout the entire evolutionary process; it must never be forgotten that step by step, stage by stage, expansion after expansion, initiation after initiation, the divine whole is realised by man. the method is impressed from a hitherto unrecognised environment; this only bec

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

llen" in the cosmic sense, because involved in the building process, or the occupiers of forms of some degree of density or another. hierarchy i. the first great hierarchy is emanated from the heart of the central spiritual sun. it is the son of god himself, the first born in a cosmic sense, even as the christ was the "eldest in a vast family of brothers" and the "first flower on the human plant" the symbol of this hierarchy is the golden lotus with its twelve petals folded. the secret doctrine i. 233-250. iii. 565. it should be remembered that this hierarchy is literally the sixth, for five hierarchies have passed on, being the product of the earlier system, that wherein intelligence or manas was the goal. the five liberated hierarchies are in their totality the sum total of manas. it is

ce in libra. 6. the two parallel lines of force in aquarius. 7. the two fishes in pisces- 34- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust these seven constellations are, therefore, closely related to six of the seven sacred planets and to one non-sacred planet. there are two signs which are simple figures and have no significance of duality. they are 8. the symbol for leo, which is simply the lion's tail. 9. the arrow in the symbol depicting sagittarius. they embody the idea of isolated separation and one-pointed desire. two signs are definitely triple in construction and this has a clear meaning to the esotericist. 10. virgo is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial i

is a triple sign. 11. scorpio is also a triple sign, closely resembling the symbol of virgo. these two signs are crucial in the experience of the human being, indicating as they do the function of the triple form and the liberation of the man imprisoned in the form, through the tests in scorpio wherein he proves to himself and to the world the reality of that which virgo has veiled or hidden. 12. the symbol for the sign capricorn is most mysterious. it conceals the mystery of the crocodiles, or makara. it is constructed in an inaccurate and definitely misleading manner and should be regarded as a mystery and therefore not to be defined. these signs and their relationship to the sacred and non-sacred planets will be considered later. to sum up: man will, therefore, have to be studied as a t

stimulate the forms of life upon our planet. sagittarius, however, governed the period of the subjective approach. the sun was in leo when physical plane individualisation took place as a result of the applied stimulation. the sun was in gemini when this approach was consummated by the founding of the hierarchy upon the earth. this is one of the great secrets which the masonic rituals typify, for the symbol of the sign, gemini, is the source of the concept of the two pillars, so familiar to masons. it- 39- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust might therefore be stated that, symbolically speaking, 1. leo governs the e\ a\ degree. 2. gemini governs the f\ c\ degree. 3. sagittarius governs the degree of m\ m\ up to the episode of the raising

nd the personality, being the messenger of the gods. this mediatorship, in the first instance, produces an inevitable opposition between the pairs of opposites and a long drawn out conflict. this conflict finally works out into victory and the dispelling of illusion through the illumination of the lower mind. mercury and the sun are one, we are frequently told in the occult literature. the sun is the symbol of the son of god, who is the mediator between father-spirit and mother-matter. mercury, therefore, leads aries to virgo (again speaking symbolically) where the idea or word of god begins to take form, and consequently the latent life in aries comes to the "crisis of the birth hour" prior to the birth of the christ, cosmically considered, though the birth of the individual christ takes

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

to those above. the physical body (etheric and dense) can be pictured as a house with two telephonic installations one bringing in energies from without the house and the other being in the nature of a house telephone from room to room. the analogy is far more accurate than appears to the casual thinker. in every modern house, light and water and gas and telephonic interchange are brought. light, the symbol of the soul; water, the symbol of the emotions; telephonic interchange, the symbol of mind with its intercommunication of knowledges; and gas, the symbol of the etheric nature- 24- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust it is interesting and saddening to note that that which at present goes out of the average house is the refuse that is unde

one of deepest moment to the individual and to the race. once the individual disciple, and humanity as well, symbolising the world disciple, have mastered the process of transference in this respect, we shall see the new order of individual service and of world service established, and therefore the coming in of the awaited new order. of all these processes, the circulation of the blood stream is the symbol, and the clue to the establishment of the world order lies hid in this symbology free circulation of all that is needed to all parts of the great framework of humanity. the blood is the life, and free interchange, free sharing, free circulation of all that is required for right human living will characterise the world to be. today these conditions do not exist, the body of humanity is d

the throat centre which is the creative agent, and in the earliest period of all the sacral centre is active. you have, however, one interesting thing to remember. the building of the antahkarana only becomes genuinely possible when the creative life of the aspirant shifts from the sacral centre into the throat and is becoming factual and expressive. of this connecting "bridge" the neck itself is the symbol, as it relates the head alone and isolated to the dual torso, consisting of that which lies above the diaphragm and that which lies below the symbol of the soul and the personality united, fused and blended into one. the head is the symbol of what patanjali describes as the state of "isolated unity" d. it is the centre through which the intelligence aspect of humanity focusses creativel

orm-building, and this whether it is the physical form of a human being, the form of an idea, an organisation built around a central truth, the form of a planet or of a solar system. it is perhaps above everything else else the centre through which the forces of impersonality must eventually express themselves, and the whole problem of dualism must be resolved. this solution and interpretation of the symbol must come from the realm of the mind, thereby controlling the physical reaction and occupying itself with purposes and not with desire. ponder on this. when it is thus understood, then we shall be reaching the point where a great transference can take place into the higher centre of creation, the throat centre. c. the sacral centre is therefore closely related to matter, and there is a

ught the whole problem to the surface of the human consciousness and the ancient atlantean struggle is being bitterly waged, with the probability that this time the great white lodge will triumph. that was not the case in the earlier conflict. then the war was ended by the intervention of the planetary logos himself, and that ancient civilisation went down into the deeps and was engulfed in water the symbol of purity, sanitation and universality, and therefore appropriate as an ending for what one of the masters has called "a tubercularly oriented race" death by drowning and death by obscure physical means which i am not at liberty to describe have both been tried in the effort to salvage humanity. today, death by fire is the applied technique, and it promises to be successful. in contradi

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

es and of right standards is thus established. he is taught the distinction between memory training and thinking; between bodies of facts, ascertained by thinkers and tabulated in books, and their application to the events of objective existence, plus (and here lies a thought of real importance) their subjective cause and their relation to the world of reality of which the phenomenal world is but the symbol. at the age of seventeen the study of psychology will be added to the rest of the curriculum and the nature of the soul and its relation to the world soul will be investigated. meditation along suitable lines will be part of the curriculum. it should be noted here, however, that the religious implications of meditation are needless. meditation is the process whereby the objective tenden

d then principled substance and forms. it is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is their goal; the fruits of their labour will be seen in the third and final solar system. their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. you can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary logos as he performs a similar task in connection with the "three periodical vehicles" through which he works: his personality vehicle, his soul expression and his m

f meaning; he then learns to incorporate his little personal problems into the problem of the larger whole, thus losing sight of the little self and discovering the larger self. the true esoteric viewpoint is always that of the larger whole. he finds the world of meaning spread like an intricate network over all activity and every aspect of the phenomenal world. of this network the etheric web is the symbol and design; and the etheric web to be found between the centres up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. this, in reality, concerns the true science of the centres to which i have frequently referred. they are modes of conscious entry (when developed and functioning) into a world of subjective

esult, of the relation of two animal bodies, and i would have you ponder even if ineffectually upon the wider group implications of this statement. parenthood is what makes a state, a nation, and a group possible as far as manifestation is concerned, and here again the vastness of the problem is staggering. parenthood has also a close symbolic relationship to the hierarchy, for the family unit is the symbol upon earth of the hierarchy, and it is through the two facts of sexual relationship and physical birth that the vast hierarchy of souls can achieve physical manifestation and attain spiritual perfection in the three worlds of human evolution. one could (and this fact should be carefully borne in mind) divide the hierarchy into two basic groups: 1. those souls who have reached perfection

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ng. these "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. one glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. this symbol may be and probably is distorted a symbol without true balance; it will find its place upon some level of consciousness astral, mental or spiritual and its vibratory note will depend upon its "occult location" forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity

sphere of indigo blue, a deep electric blue. in the centre of that disk imagine that i, your tibetan brother, am standing. my appearance and personality matter not- 12- discipleship in the new age- volume ii copyright 1998 lucis trust 4. when you have visualised me thus standing waiting, then endeavour to see stretching between yourself, the group and me a band of golden light and know this to be the symbol of the path which we are all treading. see this path gradually shortening, thus bringing us closer together, slowly and steadily, until you enter into the heart of the blue disk. whilst doing this, hold the mind positive and attentive, using simultaneously the faculties of imagination and of visualisation. this triple activity will test and tax your powers but will be good training in a

results and with what they, as individuals, sensed, and have neglected to pay due attention to the inner group relation which is the only thing of major importance. it is the only thing which will release the stored up energy on the subjective side. 2. the second factor of importance is deep recognition of the subjective reality of the spiritual world. i, in myself, as you thought of me, am only the symbol of that world, as are other masters, focussed as channels of contact and service in the hierarchy. you, as a group, unitedly and together, were asked to approach me and to contact me just as, in the coming new age, the churches of the future will (at the full moon period) make a definite approach to the hierarchy in order to a. intensify their spiritual life by the bringing in of spirit

the head, discovered later within the head and producing an inner radiance, which is the rudimentary halo. b. this diffused light then consolidates and becomes an inner radiant sun. c. finally, at the centre of that sun, a point of dark blue, or a small indigo disk, appears. this is, in reality, the exit in the head through which the soul passes out of the world of phenomenal existence, and it is the symbol of the path or the door into the kingdom of god. this is the symbolical interpretation of the phenomena. as the group approaches nearer and nearer to reality, the pathway or the band of light shortens (symbolically) and in time, when you are expert in this work and when your spiritual nature is truly intensified, you will enter almost immediately into, or through, the disk of blue and b

sonality. now he must view it in another light and learn to know it as the triplicity of the ashram, the soul and the disciple himself, with the square representing humanity, the fourth kingdom in nature. this is consequently a great decentralising symbol, and around it your new meditation will be built. this meditation, if carefully followed, can and will bring about basic changes in your lives. the symbol is capable of being arranged in several ways, and all of them have to be mastered factually by the disciple theoretically, visually, practically, intuitionally and factually. each of- 92- discipleship in the new age- volume ii copyright 1998 lucis trust these words will convey a specific meaning, and rightly apprehended will bring about changes in the disciple's life, in his service, an

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

his is that they represent the energy and the life of the previous solar system. you have often been told how, at the close of this solar system, a certain percentage of the human family will fail to make the grade and will then be held in pralaya, or in solution, until the time for the manifestation of the next and third solar system comes around. then they will constitute the advanced guard and the symbol of the coming humanity of that system. the same thing occurred in the system before this one and those whom we now call the jews (a purely modern name and distinction, as i tried to show in the last few pages of a treatise on the seven rays, vol. i, esoteric psychology, are the descendants of that earlier group which was held in pralaya between the first and second solar systems. if you

nt stupendous struggle. the first is that humanity is today and on a large scale aware that what is happening is entirely its own doing and the result of humanity's own mistakes. men either feel responsible for what is occurring or they are shifting the responsibility openly and deliberately on to shoulders other than their own. of these endless and age-old mistakes, the versailles treaty is only the symbol and the practical focal point. the second fact is that in spite of war and separation, of cruelty and of passions and selfishness running wild, there is nevertheless, today, more true understanding, more goodwill and more outgoing love than at any previous time in the history of the race. i say this with deliberation and because i have the hierarchical knowledge available to my hand. be

and sacrifice in order again that all lesser lives (such as those embodied in the personality of man) may rise to the "resurrection which is in christ" through the crucifixion or sacrifice of the soul upon the cross of matter. it is this thought again which gives significance to the life of christ on earth for he re-enacted for us an eternal process, externalising it in such a way that it became the symbol of the motive of the entire manifested universe and the impulse which should direct each of us crucifixion and death, resurrection and life, and the consequent salvation of the whole. it is this thought which is embodied in the challenge of this fourth phrase of the great invocation, and means literally "may all men everywhere respond to the keynote of the universe and give themselves f

aspiration a fact in their outer experience. the attitude of the masses in the present conflict is the guarantee of this and the proof also of the success of christ's mission. the result of what is happening today must, sooner or later, produce an at-one-ment between all nations and peoples. at-one-ment is ever (under evolutionary law) the consequence of sacrifice. of this, christ's sacrifice was the symbol and the guarantee, impulsed as his life and activities were by the spirit of peace. as he made "of twain, one new man, so making peace (ephesians 2:15) so today out of the duality of soul and body, humanity is achieving the same ends and the result of this final stage of the piscean age will be the fusion in consciousness of soul and body. the aquarian age will demonstrate an increasing

zodiac (a period of approximately 25,000 years) in which the sun passes through all the twelve signs of the zodiac. the period to which reference is made started in the sign aries, the ram. the orient, however, harks still further back, to a much earlier period and to a still more ancient date, remote in the night of time, when the greater world cycle started in the sign sagittarius, the archer. the symbol of this is sometimes (towards the latter part of the cycle) depicted as an archer, riding on a horse and (in the early part of the cycle) as a centaur, half man and half horse. both refer to an emerging revelation of the consciousness of deity as revealed through some great divine expression, through some manifesting son of god. the point to bear in mind is that this rider on the white

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

aring the o.m. and in their personal lives the a.u.m. and the o.m. are in conflict. this may represent a new idea to you, but it conveys an idea of an eternal fact. it may help you to gain an understanding of this phase if i point out for you that for this first group the o.m. can be portrayed in the following symbol as expressing the material m nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. you will see, therefore, how the teaching leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. for aeons the word of the soul and the sound of spiritual reality are lost. today, the word of the soul is being found again, and with that finding the little self is lost i

. you could not if you would; but add to it three great demands and forward move are a living command conditioning him whether he will or not. the inability to withdraw from the position taken is one of the first true results of hearing the word spoken after passing the two tests. there is an inevitability in living the life of the spirit which is at once its horror and its joy. i mean just that. the symbol or first expression of this (for all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at fir

is fire. this means more than its obvious significance. superficially it can mean that when the initiate hears the sound, he leaves behind the desert life of physical incarnation, the emotional life of the- 53- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust astral plane, seething and unstable as the sea, and functions on the plane of mind, of which the symbol is fire. that is the most elementary and obvious meaning, and as this section of a treatise on the seven rays is written for those with initiate understanding, the obvious interpretation will not prove satisfactory. the meaning must be broader and deeper. the words "outward from the desert" have application for the entire life of the incarnated monad in the three worlds of human endeavo

t as the disciple enters the world of meaning and so can interpret events, just as the hierarchy works in the world of mediation, applying the plan which the world of meaning has revealed, so the higher initiate works consciously in the world of purpose which the plan implements, the world of meaning interprets, and the world of events expresses in sequential order and under the evolutionary law. the symbol which expresses the door of evolution is the crescent moon; that of the process of evolution as it affects the material or substantial life of the man is the waxing and the waning moon the symbol of growing desire and of the dying out of desire. the symbol of the world of meaning is light the light which shines upon the ways of men, interpreting events and bestowing revelation. the symb

cent moon; that of the process of evolution as it affects the material or substantial life of the man is the waxing and the waning moon the symbol of growing desire and of the dying out of desire. the symbol of the world of meaning is light the light which shines upon the ways of men, interpreting events and bestowing revelation. the symbol of the world of mediation is the revolving cross, whilst the symbol of the world of purpose is a twofold one: the five-pointed star and then the radiant heart of the sun. remember that when we talk and think in symbols, we are placing something between ourselves and reality something protective, interpretive and significant, but something nevertheless veiling and hiding. after the fifth initiation all veils are rent and naught stands- 115- a treatise on

ALICE BAILEY THE LABOURS OF HERCULES

r silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberus epilogue labor xi cleansing the augean stables the myth the energies of aquarius hallmarks of the initiate decanates, rulers and constellations the lawgivers interpretation of the test labor xii the capture of the red cattle of geryon the myth interpretation of the story significant aspect of the sign the second coming of the christ the new group of world servers interpretat

nto this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of h

ever read of his wearing it, we can infer that something symbolic is intended. there are many cases- 18- the labours of hercules in history where a robe is given: joseph received a many-colored garment from his father; the mantle of elijah descended upon elisha, and the robe of christ was divided up and quarrelled over by the soldiers at the crucifixion. it is the general opinion that the robe is the symbol of vocation. the vocation of elijah had passed on to elisha; the vocation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work. the wisdom that was now realized by hercules because he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could

vocation of the christ, the world savior, came to an end at the crucifixion [25] when he entered upon greater and more important work. the wisdom that was now realized by hercules because he had made the at-onement with the soul, impressed upon him a sense of vocation. he was pledged to the spiritual life and nothing could deter him. vulcan gave him a golden breastplate, magnetic and protective, the symbol of energy, emanating from high sources of spiritual power, which will enable the aspirant to undertake the twelve labors and go forward unafraid. from neptune, the god of the waters, he received horses. the symbology underlying this gift is very interesting. horses, as well as neptune, the god of the waters and the deity of the watery, emotional nature, stand for the capacity to be carr

ds, 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 go straight to

AN INTRO TO STUDY OF THE KABALAH

nent manifested godhead: also named adm oilah, adam oilah, the heavenly man, and autik yomin, the ancient of days. the devout rabbi bows his head and adores the sublime conception. he is represented in the hebrew old testament by the divine name ahih, aheieh "i am (exodus iii. v. 4. the conscious god having arisen in his energy, there follow immediately two further emanations, the trio shining in the symbol of a radiant triangle. chkmh, chokmah, wisdom, the king, with the divine name ih, jah is the second sephira; binh, binah, understanding, the queen, and the divine name ihvh jehovah is the third sephira--the supernal triad" is demonstrated. then follow gdulh, gedulah, also called chsd, chesed, mercy, with the divine name al, el; and its contrast gburh, geburah, severity, also called pach

ANALYSIS OF THE 5 6 INITIATION

ers are held by the rtk band. this alludes that it is to rtk alone we must hold fast, and that only in total surrender unto the light will the light descend (the left hand is the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of

of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2x3x4x5=120. this then is the symbol of man "and his days shall be one hundred and twenty" it expresses that only the purified man, who having undergone study in the outer and initiated into the inner can enter the center of the sacred mountain; this purified man is hwchy. one hundred and twenty is h v a, multiplied by ten, the number of sephiroths. thus the above formula creates a rainbow and the new initiate is amoun. 5

BALANCE J

s a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with the air. in the later more colourful pastels, the symbol of the tree seems to be linked in some way to ancestor worship. pictures such as trees present the viewer with a dark glimpse of plant forms as personalities, as if they were posing for a group photograph. and trees can also be used by the denizens of his more witchcraftbased sabbath pictures to symbolise the accumulation and generation of astral energies. we see the wild fleshy women c

BLACK SERPENT1

. 2. wear amulets and talismans under your clothing or not at all. if caught with an amulet and asked about it (what's that and what does it mean) be vague "oh, it's a baphomet. it has a variety of symbolism" you're technically not lying you're not proclaiming you worship satan and if you don't act like it's a big deal, chances are the other person won't either. now if the other person knows what the symbol signifies you might not be able to easily avoid that discussion. but if you find you must discuss it, be sure to tell the person you have no desire for your private religious beliefs to go beyond the conversation. 3. do not share your religion with the christians no matter how much fun you think it would be to scare them. 4. when people bring up religion or ask you about religion, polit

BLACK WITCHCRAFT

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

troying abel, the expounder of the opposite doctrine (ib. 11. the jewish encyclopedia, compiled by kaufmann kohler, w. h. bennett, louis ginzberg herein we can see that cain is thus a flesh and blood embodiment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark

BLAVATSKY H P ANTHROPOGENESIS

istant ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawl

(venus, who receives a triple supply, and gives one-third of it to the earth. therefore the two are called 'twin-sisters' but the spirit of the earth is subservient to the 'lord' of sukra. our wise men represent the two globes, one over, the other under the double sign (the primeval svastica bereft of its four arms, or the cross[[diagram* the "double sign" is, as every student of occultism knows, the symbol of the male and the female principles in nature, of the positive and the negative, for the svastica or[[diagram] is all that and much more. all antiquity, ever since the birth of astronomy- imparted to the fourth race by one of its divine kings of the divine dynasty- and[[footnote(s* science teaches that venus receives from the sun twice as much light and heat as the earth. thus the pla

is the son of bhrigu, one of the prajapati and a vedic sage, and is daitya-guru, or the priest-instructor of the primeval giants. the whole history of "sukra" in the puranas, refers to the third and to the fourth races "it is through sukra that the 'double ones (the hermaphrodites) of the third (root-race) descended from the first 'sweatborn" says the commentary. therefore it is represented under the symbol of[[diagram (the circle and diameter) during the third (race) and of[[diagram] during the fourth. this needs explanation. the diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused spirit of life- referring thus to the primitive root-race also. it becomes androgynous as the races and

ng the third (race) and of[[diagram] during the fourth. this needs explanation. the diameter, when found isolated in a circle, stands for female nature, for the first ideal world, self-generated and self-impregnated by the universally diffused spirit of life- referring thus to the primitive root-race also. it becomes androgynous as the races and all on earth develop into their physical forms, and the symbol is transformed into a circle with a diameter from which runs a vertical line: expressive of male and female, not separated as yet- the first and earliest egyptian tau[[diagram; after which it becomes[[diagram] or male-female separated (see first pp. of book i) and fallen into generation. venus (the planet) is symbolised by the sign of a globe over the cross, which shows it as presiding

us represented as the preceptor of the daityas, the giants of the fourth race, who, in the hindu allegory, obtained at one time the sovereignty of all the earth, and defeated the minor gods. the titans of the western allegory are as closely connected with venus-lucifer, identified by later christians with satan. therefore, as venus, equally with isis, was represented with cow's horns on her head, the symbol of mystic nature, and one that is convertible with, and significant of, the moon, since all these were lunar goddesses, the configuration of this planet is now placed by theologians between the horns of the mystic lucifer* it is owing to the fanciful interpretation of the[[footnote(s* the ansated cross is the astronomical planetary sign of venus "signifying the existence of parturient e

BLAVATSKY H P COSMOGENESIS

ds and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hierarchies in all religions. 438 difference between the aryan an

nts, with their too indiscreet inscriptions and pictorial symbols, pulverised to dust; of the bands of early hermits and ascetics roaming about among the ruined cities of upper and lower egypt, in desert and[[vol. 1, page] xli introductory. mountain, valleys and highlands, seeking for and eager to destroy every obelisk and pillar, scroll or parchment they could lay their hands on, if it only bore the symbol of the tau, or any other sign borrowed and appropriated by the new faith; and he will then see plainly how it is that so little has remained of the records of the past. verily, the fiendish spirits of fanaticism, of early and mediaeval christianity and of islam, have from the first loved to dwell in darkness and ignorance; and both have made- the sun like blood, the earth a tomb, the to

d or agent. at this stage of the re-awakening of the universe, the sacred symbolism represents it as a perfect circle with the (root) point in the centre. this sign was universal, therefore we find it in the kabala also. the western kabala, however, now in the hands of christian mystics, ignores it altogether, though it is plainly shown in the zohar. these sectarians begin at the end, and show as the symbol of pregenetic kosmos this sign[[diagram, calling it "the union of the rose and cross" the great mystery of occult generation, from whence the name- rosicrucians (rose cross! as may be judged, however, from the most important, as the best known of the rosicrucians' symbols, there is one which has never been hitherto understood even by modern mystics. it is that of the "pelican" tearing o

periodically "karana- eternal cause- was alone. to put it more plainly: karana is alone during the "nights of brahma" the previous objective universe has dissolved into its one primal and eternal cause, and is, so to say, held in solution in space, to differentiate again and crystallize out anew at the following manvantaric dawn, which is the commencement of a new "day" or new activity of brahma- the symbol of the universe. in esoteric parlance, brahma is father- mother-son, or spirit, soul and body at once; each personage being symbolical of an attribute, and each attribute or quality being a graduated efflux of divine breath in its cyclic differentiation, involutionary and evolutionary. in the cosmicophysical sense, it is the universe, the planetary chain and the earth; in the purely spi

odies formed within the universe from that fiery mist. the universe, as well as the earth and man, cast off periodically, serpent-like, their old skins, to assume new ones after a time of rest. the serpent is, surely, a not less graceful or a more unpoetical image than the caterpillar and chrysalis from which springs the butterfly, the greek emblem of psyche, the human soul. the "dragon" was also the symbol of the logos with the egyptians, as with the gnostics. in the "book of hermes" pymander, the oldest and the most spiritual of the logoi of the western continent, appears to hermes in the shape of a fiery dragon of "light, fire, and flame" pymander, the "thought divine" personified, says: the light is me, i am the nous (the mind or manu, i am thy god, and i am far older than the human pr

BLUE EQUINOX

rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of .the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casual friends

BOOK T

: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse's head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this include

my appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 degree gemini to 20 degree cancer. water of water queen of nymphs or undines. xi. the prince of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the water

nd; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 degree sagittarius to 20 degree capricorn. water of earth the queen of gnomes. xix. the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the book t page 9 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 head of the winged bull. beneath the chariot is land, with many flowers. in the one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he i

ein are hb:lavyh and hb:hha'ayh set over this decan as angel rulers. xxvii. the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a zelator adeptus minor, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol crescent moon with horns upward thus, and libra representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. arrangement, peace restored; truce; truth and untruth; sorrow and sympath

chambers resulting are these color abbreviations, clockwise from top "blk (for black "russ (for russet "cit'n (for citrine "olive. to either side of this section, on the band itself, is written "white merging into grey. in the top of this outermost ring are these letters in the "theban alphabet: u r h- signifying the "angel" or "god of tarot, hru. the left arm of the ankh has from left to right: the symbol of scorpio (the "m" style, not the eagle as noted in text, a cup, the words "deep blue; symbols in yellow. the right arm of the ankh has from left to right "the words "red; symbols in green, a lotus wand, the symbol of leo. the basal upright of the ankh has these in the lower half only, from bottom upward: the symbol of aquarius, an upright sword in style of the solomonic key, the words

BOOK OF BLACK SERPENT

ternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth throu

BOOK OF PLEASURE

t may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones*(1) all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learni

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

as lying within that which is naturally potential to all. 4. we conceive of the creative power in the universe as manifesting through polarity as masculine and feminine and that this same creative power lies in all people, and functions through the interaction of the masculine and feminine. we value neither above the other, knowing each to be supportive to the other. we value sex as pleasure, as the symbol and embodiment of life, and as one of the sources of energies used in magickal practice and religious worship. 5. we recognize both outer worlds and inner, or psychological, worlds sometimes known as the spiritual world, the collective unconscious, inner planes, etc. and we see in the inter-action of these two dimensions the basis for paranormal phenomena and magickal exercises. we negl

joys of summer. we thank thee for all thy bounty; the fruits, the crops, the harvest. return again as the wheel turns and be with us once more. even as our lord accepts the mantle, walk with him through the darkness, to come again into the light" priest stands and faces priestess. she holds helmet high over his head. a covener stands by the cauldron, with fire ready. priestess "here do i display the symbol of our lord: he who rules death and that which comes after; the dweller in the darkness; the husband/brother of the light. may he guard us and guide us in all that we do, within and without this circle. with our lady at his side, may he lead us through hardship and bring us, with hope, into the light" priestess places horned helmet on priest's head. as she does, covener lights the cauld

ated "no dream symbol can be separated from the individual who dreams it" keep this thought in mind as you study the following concepts. notice that almost all of the universal symbols have various shades of meaning. in fact, some even have contradictory meanings. the interpretation of such symbols can only be done by you, the dreamer, through consideration of your own feelings towards the dream, the symbol and your own intuition. the dream is a complex and almost limitless combination of symbols. it can be analytical, judgemental or therapeutic in nature. the majority of dreams are analytical. that is, they provide a means for the higher self to comment on your everyday life and your spiritual development. it will analyze how you are relating to your environment and your fellow man and wo

rey or silver hair indicates wise thought. hammer: power to drive forward. helpful animal: the instinctive self. highway: the path; the way ahead. horse: white horse symbol of life (the keltic goddess epona was often depicted on a white mare; prosperity. black horse change of fortunes. wild horse uncontrolled instinctive urges. winged horse transcendence from one state of being to another. house: the symbol of personality and conscious interest from the spiritual view. the particular room represents particular interest: bathroom cleansing; elimination of the undesired. basement place of refuge, retreat, concealment. bedroom place of rest and recovery. dining room place of sustenance; refortification. kitchen a place to prepare the sustenance. living room place of socializing. ice: coldness

has loved and pampered. the second lady has a very traumatic memory of a wild cat which scratched her severely during her childhood. it is obvious that a single interpretation of "cat" will not satisfy both dreamers. to the first lady, the cat is a warm, loving companion. to the second, the cat is an evil, dangerous creature that brings pain. therefore, it is necessary for the dreamer to analyze the symbol from the standpoint of his or her own personal feelings. the repetitive dream many dreams are repeated in order to emphasize their meaning or to insure that they are noticed. this may or may not be obvious to the dreamer. usually dreams come in a series of three. sometimes their symbology will be quite similar. at other times you may record three dreams of entirely different symbology

BUDGE E

f of the gods of the tuat" p. 24 the hieroglyphics above the full moon read, and those above the stern of the boat read "field of him that beareth up urnes" the ends of the second boat likewise terminate in click to view the boat of the goddess hathor. bearded human heads, but each is surmounted by a pair of plumes. in the centre of the boat, between two goddesses, stands a huge sistrum, which is the symbol of the goddess hathor, and indicates that the boat is that of hathor, or of hathor-isis. in the fore part of the boat is a beetle, which is described as "this great god neper" p. 25 [paragraph continues] above the goddess to the left of the sistrum are written the words "their boats send forth their words" over the plumed head in front is written and over that at the other end of the bo

os. 9-15. 14. the two-headed god (horus-set) called hra-f-a-f. 15. the god heru-hen. 16, 17. two gods, each holding in his left hand the sign of life inverted; their names are hun and hetchetchtu. p. 33 18-20. three gods, each holding a palm branch; their names are neha (or nareh, makhi, and renpiti. 21. a god, who holds a knife in his left hand, and is called afau, 22. a god, holding in his hand the symbol of "year" who is called fa-ar-tru. click to view second hour. lower register. gods nos. 16-22. the text referring to the gods in the upper register reads- p. 34"[those who are in this picture] praise this great god after he hath come forth to them, and behold, it is their words which lead him to them; they lament when he hath passed onwards, having spoken words to them. behold, these go

with your slaughtering knives, fetter and bind with your hands [this] figure which is with you, so that i may journey past you in peace. whosoever knoweth this shall pass by the goddess in peace" the entrance into the sixth division of the tuat is made through a door in the lower register, which is guarded by a serpent "who openeth it himself" here, too, appears the large five-rayed star which is the symbol of the planet venus, and is described as the "living god which journeyeth, and journeyeth, and travelleth" next: chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. sacred texts egypt ehh index index previous next p. 116 chapter vi. the sixth division of the tuat, which is called metchet-mu-nebt-tuat. in the scene which illustrates the sixth division of the

ew the four heteptiu gods. click to view the four kings of the north. click to view the four "spirits" p. 120 khu, i.e "spirits" immediately in front of these gods is an enormous serpent with five heads, which is called ash-hrau, i.e, the "many-faced" the body of this serpent is bent round to form an oval, and within it lies on his back the god afu, who is holding upon his head a beetle, which is the symbol of the god khepera. the text written above reads- click to view the serpent ash-hrau. p. 121 "saith the majesty of this great god to the kings of the south, to the heteptiu, to the kings of the north, and to the spirits who are in this city--may your royal state and condition be with you, may ye receive p. 122 your white crowns, and ye heteptiu [may ye receive] your offerings, and ye ki

oice of ra every day, and they have their life through his voice. the work which they have to do in the tuat is to convey along souls, and to accompany the shades of the dead click to view "the serpent am-khu and the heads of the four children of horus" p. 135 and to make provisions for spirits [and to find for them] water" 13. the monster serpent am-khu, with his head raised from the ground, and the symbol of "life" under his head. out of the crest of each of the four undulations of his body springs a bearded head, and the four heads are those of the children of horus--mestha, hapi, tuamutef, and qebh-sennu-f, the text which refers to the serpent reads "this serpent is himself invisible to this great god, but these forms (i.e, the heads of the four children of horus) have their being in h

CASE PAUL F THE BOOK OF TOKENS

t from it cometh forth redemption. for the serpent is the first appearance of the anointed one, and that which casteth adam out from the garden of the east, even that shall bring him back once more to paradise. thus in teth is shown the secret of the going forth and the return, for teth is the serpent coiled around the tau. this is the sign of the name of names, which none may utter. again, it is the symbol of the tree of divine perfections, encircled by the power of the letters wherewith is formed the whole creation. 3 and because the tally referreth to counting, and so to all the works of number, by this letter do i show first, that all things are brought forth through number, and second, that all works of power accomplished by the wise have number for their foundation. for the circle of

e are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name shall the sun of righteousness arise with healing in his wings" yea, in that day shalt thou sing unto the lord a new song, a song of rejoicing in his beautiful countenance, the pace of thine own true self [176] comment on resh* r e s h, p

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

balising the purpose. as you define it in a few words or a symbol, you may realise that what you are really seeking lies beyond the immediate external purpose. spending time at this stage is quite vital as it is said we tend to get what we ask for, so we should take care to ask for what would truly fulfil our potential, rather than what we think we need immediately. if you are working alone, hold the symbol while speaking words that summarise the purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing

e purpose of the magick. you may be surprised to discover that it is your wise psyche speaking, guiding the intention towards what you truly need or desire- and afterwards you realise it could have been no other way. if you are working in a group, a declaration of intent, created by the group collectively before the ritual, is a good way of focusing the energies. after the initial circle is cast, the symbol can be handed round while the person leading the ritual speaks the intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to t

intention. alternatively, each person can add his or her special interpretation while holding the symbol and so the declaration is worked as part of the ritual. as others are holding the symbol, visualise it within your own hands; this provides the transition to the next stage of the ritual. concentration is the key to this first stage. the action this is the stage where you use actions to endow the symbol with magical energies. this is part of the continuous process of translating your magical thoughts and words from the first stage, the inner plan, to manifestation as the impetus for success or fulfilment in the everyday world. these energies amplify your own. for example, passing incense, representing the air element, over the symbol activates the innate power of rushing winds that cut

a the sun god into giving her his secrets. some accounts say she was taught by thoth, god of wisdom and learning. her cult spread throughout the roman empire and she remained in mediterranean lands in her guise as the black madonna, holding her infant son horus, until the middle ages. she is sometimes represented as a vulture, in which form she appears on amulets (protective charms) with an ankh, the symbol for life, engraved on each talon. isis demonstrated the power of maternal protection when she hid horus in the marshes from his evil uncle who would have destroyed him. deities of marriage these deities can be invoked in rituals concerning the family and the home [insert pic p066- frigg frigg was the viking mother goddess whose jewelled spinning wheel formed orion's belt; as patroness o

sit quietly in the candlelight, seeing the negativity flowing away in the stream of black wax. make positive plans for the future and write a list of daily actions or short breaks from work that will make you happy. even if these are of necessity very small, the cumulative effects of a number of minor pleasures can change the balance of your life for the better once a moon cycle has passed* once the symbol has melted away, use a taper to carry the flame from the black candle to the white one. this is important, for new beginnings do not come out of nothing, but from the transformation of endings into positive energies* once the white candle is alight, blow out the black candle and dispose of it in an environmentally friendly way* sit for a few moments, looking into the flame of your white

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

agate a new system of accommodative education for african americans in the south that would redirect the culture and consciousness of the african american black magic page 81 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 masses.[17] it was therefore fitting that hampton, one of the most prominent of the new black colleges in the south, would seize on the symbol of conjure in its attempt to reorient african americans and their cultural traditions.[18] hampton's founder, the former union general samuel chapman armstrong, tirelessly promoted this mandate. slave culture, armstrong believed, was the dual product of social and environmental forces. having worked among the freedpersons, armstrong had determined that many of the traditions that blacks

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

tance banishing with the black end symbolized of over matter. the connection and synthesis of the symbolism between the pentagram and the altar is unmistakable. g.h. frater s.r.m.d. writes the following "the pentagram is a powerful symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second ad

logy is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of osiris. let us never forget that the phoenix rose from the ashes, the symbol of the resurrected self from the physical pull of the mundane. this wand displays the 4 seven rainbow colors of the planetary forces that vibrates between the light and the darkness. this wand is a vibrant symbol of death and of resurrection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters

tchtower. all four watchtowers are activated through the four enochian tablets. this relates directly to the sun's cycle through the heavens and through the four elements which are held together by the tablet of union. this is the fifth principle, the element of. tools on the altar there are five tools on the altar. they are the air dagger (m, crucifix (o, chalice (n, chain (l, and the censer for the symbol of sitting on the letter c. as the tools are replaced on the altar after their use in the invocation of the watchtower, it begins the first magnetic re-charging of the ceremony. door of the vault the four kerubs on the door of the vault are also re-activated through the tablets of the watchtower and the invocation. this symbol, being placed on the doorway to the vault, also charges and

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the earth, and by that, i don't only mean the re-emergence of women into areas of decision-making. i mean the reawakening of female energy within the male form also, and a softening of the indoctrinated desire of so many men to dominate and to follow the macho man programming. this reemergence of female energy is symbolised as 'the return of the goddess. it is highly appropriate that the obelisk (the symbol of male energy) should be so important to the brotherhood over the centuries, because it is, after all, a brotherhood, not a brother-and-sisterhood. the secret societies are almost entirely male-dominated with women excluded from the knowledge and decision making. look at the freemasons as an example. it is a male preserve, with their wives wheeled out for the annual dinner like a piece

ld be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover airforce base, massachusetts, to professor charles h. hapgood, of keene college, new hampshire, on july 6th, 1960. quoted by graham hancock in fin

een used on many occasions by the elite without the knowledge of its genuine staff. this is not only an insult to the work the red cross is seeking to do, it is also extremely dangerous for the 99% who are genuinely working for that organisation out of compassion for the plight of the world's peoples. intriguingly, the red cross symbol is also that of the knights templar, the flag of england, and the symbol which columbus flew on his ships while 'discovering' the 'new world' on behalf of the templars. the red cross was formed during the elite-engineered franco- prussian war in 1870 via correspondence in our old friend, the london times. at the same time that these elite bankers were creating organisations to support the bolsheviks, they were also funding and setting up anti-bolshevik organ

are jewish! after the breakup of the khazar empire by the thirteenth century, the people who adopted the jewish faith either stayed on in russia or, in the case of the majority, moved on into what became the balkans, lithuania, poland, and germany. the language known as yiddish emerged from these events. it is a mixture of hebrew, polish, and german. the name rothschild came from the red shield, the symbol of the khazar "jews" in eastern europe (german: rotes schild= red shield. the rothschild family have no more an historic link to palestine than an eskimo.33 the 'jewish' hooked nose does not originate from the biblical israel. it has its genetic origins in the caucasus. the classic jewish face of y'shua (jesus) is a myth. he would not have looked anything like that because he was not bo

ling factions. other significant esoteric thinkers and groups which influenced the gathering nazi philosophy included the order of the oriental temple, which used sex as part of its rituals to create and harness the energy known as the vril, and two german esoteric 'magicians, guido von list and lanz von liebenfels. in his summer solstice celebrations, list used wine bottles on the ground to form the symbol of the hermetic cross, also known as the hammer of thor. it was the badge of power in the order of the golden dawn, and we know this symbol as the swastika. lanz von liebenfels (real name adolf lanz) featured the swastika on the flag which flew over his 'temple' overlooking the danube, and for these two black magicians it symbolised the end of christianity and the dawning of the age of

DAVID ICKE CHILDREN OF THE MATRIX

rituals under a 40-foot stone owl, as detailed in the biggest secret. i will mention more about this later on. the freemasons and other secret societies within the illuminati web have sirius as their focus. it is known as the eastern star- the very name for the freemasonic organisation that allows women to become initiates.23 sirius is the first star to rise in the east in the latitudes of egypt. the symbol of the eastern star is the symbol of satanism, the inverted pentagram, and that is their symbol for sirius (figure 2. the pentagram within a circle is used by satanists in their rituals to draw other dimensional demonic entities into this world or to "draw down the kingdom of satan into manifestation on earth, as one writer put it. the pentagram is symbolised by the goat head known as t

like sirius a and b. another sirius symbol was anubis (anpu to the egyptians, the one portrayed as the dog or jackal-headed god and associated with osiris, the "sun god" of egypt.25 there was also a goddess called anukis who sails in a celestial boat with sothis and satis, again the three stars of sirius perhaps because they are associated with goddesses, and sottis was the greek term for sirius. the symbol of the dog or wolf is often found in cults that worship the serpent or reptilians. credo mutwa, the zulu shaman, says that their legends call sirius the "star of the wolf. the leader of the reptilian "gods" known as the anunnaki is named in the sumerian tablets as an (later anu. he was represented by the jackal or dog. associated with sirius in egyptian belief was orion and, interesting

d back between mars and jupiter every 3,600 years. the idea of nibiru referring to a planet has never felt right to me. a massive comet, maybe. but either way there is a fundamental connection between the reptilian anunnaki of the sumerian tablets and sirius-orion. researcher mark amaru pinkham says in his book, the return of the serpents of wisdom (adventures unlimited, illinois, usa, 1997, that the symbol of the sirians in atlantis was a triangle, sometimes with an eye in the middle.37 this pyramid with the capstone missing and/or the all-seeing eye is an ancient symbol used by the llluminati and can be found today on the dollar bill, the reverse of the great seal of the united states, and on a stream of logos used by llluminati companies (figures 3, 4 and 5. you also find it on the logo

he design for the great seal was handed to the founding father and rosicrucian, thomas jefferson, by a mysterious stranger dressed in a cape with a hood that covered his face. after the end of atlantis the survivors took this symbol to places like egypt and from there it continued to be used by the llluminati secret society network that reemerged after the cataclysm. the three-pronged trident was the symbol of the royal line of atlantis and this later became the three-pointed fleur-de-lis, a symbol of the llluminati bloodline to this day. the key atlantean "god" was the fire god, votan38 who would turn up later in the americas and europe as wotan and wodan. the american organisation, the lemurian fellowship, which researches the history of the lost continent, says that an extraterrestrial

hundreds of thousands of years and atlantis broke up in stages over a long period before the final destruction. both cultures expanded across the world with their priests and "royal" bloodlines or "dragon figure 6..and here it is in the logo of the british intelligence arm, mi5. british intelligence is a creation of the llluminati going back at least to elizabeth 1st in the 16th century figure 7: the symbol of the snake in the logo of british telecom, the uk's major telecommunications company. follow the right leg through to the right arm ruled by the gods 39 kings, founding colonies in all parts of the globe. with them went their serpent symbolism which has survived to this day in places like china and, most certainly, within the illuminati. it was during the atlantean-lemurian era that t

DAVID ICKE THE BIGGEST SECRET

ded into europe. even the british title of sir,conferred by the queen on her selected subjects, comes from an ancient snake-goddess(reptilian) called sir, which relates to the anunnaki goddess, ninlil or ninkharsag, in thesumerian tablets. her husband, enlil, was called the splendid serpent of the shining eyes.his brother, enki, was also known as a serpent and his emblem was two entwined serpents,the symbol of his cult centre at eridu, and of the modern medical profession. the symbolis known as the caduceus (see figure 5. this information comes from the sumeriantablets as translated by zecharia sitchin and described in his books. therefore i found itstaggering that sitchin personally told me there was no evidence of a serpent race and figure 5: the ancient caduceus,symbol of the modern med

nsemiramis as a fish and a dove. semiramis is likely to be symbolic of ninkharsag, thecreator of the reptile-human crossbreeds. nimrod was the fish-god dagon who wasdepicted as half man, half fish.3 it is possible that this was symbolic of him being halfhuman, half scaled reptile. queen semiramis was also symbolised as a fish because thebabylonians believed fish to be an aphrodisiac and it became the symbol for thegoddess of love.4 hence the use of the fish in christian symbolism and architecture. inher role as the holy spirit, semiramis was pictured as a dove holding an olive branchand semiramis means branch bearer as in ze (the) emir (branch) and amit(bearer).5 note also the symbolism of this in the story of noah and the great flood,when the dove came back bearing an olive branch. the re

rs and this could refer to the tower ofbabel (babylon) which nimrod is said to have built. the bloodlines of european royaltycame from the reptile-aryan bloodlines of babylon and the crown evolved from thehorned headgear worn by nimrod. the horns symbolised the monarchs authority and laterbecame a metal headband with three horns symbolising royal power with divine authority7this is represented by the symbol of the fleur-de4is which you find throughout the regaliaof modern royalty (see figure 6 overleaf. as i have mentioned already, the draco royalhierarchy, the winged albino whites, are said to have horns and im sure this is the trueorigin of the horned headgear of ancient royalty. the classic depiction of the devil also52has draco-like horns. nimrod was given the title baal (thelord) and

dancing known as thebattering which is virtually the same as spanish flamenco. the stick dance performedby the wexford mummers in ireland is of north african origin. the word mummercomes from mohammedan. the irish symbol, the harp, came from north africa and sodid the name of that other classic symbol of ireland, the shamrock. any three leaf plantis known in egypt as a shamrukh. the rosary beads, the symbol of devout romancatholics, come from the middle east and are still used by the egyptians. the wordnun is egyptian and their garments are from the middle east. according to arbois dejuvainville, the author of a work called cours de literature celtigue, the irish wereknown as egyptians in the middle ages. there are obvious connections between irishbooks and those of the egyptians. they emp

ne their job if they were,and once again we find this story is a repeat from earlier versions. the scandinaviansaviour, balder, son of odin, had a spear of mistletoe thrust into him by hod, a god whowas blind. march 15th, the ides of march, was when many pagan saviours also died.this day was devoted to hod and later became a christian feast day to the blessedlonginus!30 youve got to laugh, really.the symbol of the fish is a theme throughout the gospel stories and this is symbolicof nimrod/tammuz, the father-son, of babylon. another reason for jesus as a fish couldbe the astrological sign of pisces, the fishes. around the time jesus was supposed tohave been born, the earth was entering the astrological house of pisces. a new age wasbeing born and jesus the fish could have been a symbol of t

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ng of the biblical great tribulation. our leaders are currently calling this system the new world order! the u.s. capital building once they are hidden, these occultic symbols are thought to possess great power. the snake basilisk is "said to have the power to destroy all upon whom it looks. to a person who is not an occultist, they will have no concept of the true hidden meaning contained within the symbol. and that hidden purpose is to communicate certain meanings to other occultists while hiding this meaning from all non-occultists. the symbols that were interwoven into the design of governmental center, communicate tremendous power to the occultist while at the same time they hide the true meaning from nonoccultist. these symbols take on a life of their own, in the mind of the occultis

mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freem

DAVIDSON DAN SHAPE POWER

is a recent phenomenon in known history. in this modern day, most people do not associate symbols as foci of energy and power. for them, a symbol is nothing more than an artistic or common figure which may or may not have any meaning and if they do have any association of power with respect to a symbol, it is merely the idea of possible power associated with an organization or activity that uses the symbol. for example, a company logo would have no intrinsic power in itself; however, the company may be a powerful organization. the use of the pentagram (i.e, a five pointed star) in both white (i.e, constructive with center point up) and black (i.e, destructive with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and th

ve with center point down) ceremonial magic is well known to those who have dabbled in the occult sciences. the christian cross and the jewish star of david are common religious symbols with certain mystic power associated with them. when first studying shape power and symbols, i wondered how a symbol could be used for both constructive and destructive purposes even to the point of questioning if the symbol really had anything at all to do with the magical processes. i have long since learned differently, and i invite you to learn some of these exciting things about simple shapes, which, if you apply them, can enhance your life and understanding of the universe in which we live. in order to study any type of energy phenomenon, instrumentation is needed to make known what is happening with

tionship of an aetheric stress wave to an em wave is the premise that when two em waves which are 180 degrees out of phase are combined, the energy of the two waves do not collapse to zero as today's accepted mathematics of em phenomenon would argue; but instead, create an aetheric stress wave which contains the combined energy of the two em waves. stated mathematically, e(-e= s, where s> 0 where the symbol" is read "is not equal. this mathematics of converting em to an aetheric wave is akin to examining the forces when a block of steel is compressed in a powerful vice. the net external force on the steel is zero; however, internally the steel's atomic crystalline lattice structure experiences stress. the most interesting aspect of this energy combining is the fact that the converse is als

ually cross energy fields in the center of the circle. therefore, aether will be concentrated in the center of the circle. this means the circle acts as an aetheric pump to draw in energy and concentrate it at the center. figure 1.4.9-1. shape power of a circle 1.4.10 symbol from mary a healing energy symbol given to a healer from beloved mary, mother of jesus, was tested as a shape power device. the symbol is shown in figure 1.4.10-1. when i drew the symbol for clairvoyant tests, we found that aetheric energy immediately streamed into the top spiral and its associated triangle contained it. then the aetheric energy flowed into the bottom triangle and shot out the bottom spiral, transformed and improved, brightening the room where the symbol was drawn. figure 1.4.10-1. shape power of heali

entients "look at" the energy pattern around a glob of my saliva on a piece of paper. they could see a tenuous energy connection between me and the saliva with a faint energy glow around the saliva. when i got closer to the saliva sample, the energy connection got stronger. i then drew four lines on the paper next to the saliva. the four lines or a cross only blanked out the connection to me when the symbol was between me and the saliva. there was still a faint connection to me when the four lines were not between me and the sample. to completely block the connection, four dots, squares, or four symbols had to circumscribe the sample. see figure 1.6-1 for a visual of how the rule of four works blocking the energy of a labyrinth. the four tesseracts act as an energy blocking agent for the c

DIABOLUS

that hermes was anubis who is death hermanubis or heru-em-anpu, who is the son of set. it is said 7 azothoz, a grimoire of the adversary by michael w. ford, succubus publishing 9 that anubis is very similar to the grecian hecate, as they are deific forces over both the celestial and infernal realms and like dogs, were able to see in the night. as alexander sanders wrote, the inverted triangle was the symbol of the left hand path- after the great flood, the ancient egyptians used these triangles to represent a triad of deities. the people of neph-kam, the black lands of lower egypt used the triangle of darkness, led by sethan and supported by anubis and sekhmet. alex sanders lectures magick and sorcery within egyptian cults survived long beyond the death of that culture. consider the graeco

not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. the book of thoth, aleister crowley in luciferian grimoires, cain is said to be a symbol and gateway for man and woman to become, thus the symbol of baphomet as anton lavey called it, is the inverted pentagram with a goat head in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the f

ead in the middle. the original, which lavey took out, contained the words samael and lilith, surrounded in the circle ring the hebrew lvthn, leviathan, the crooked serpent. in the circles of luciferian witchcraft, this is the sigil of baphomet the head of wisdom who has united the solar and the lunar, or the fire and water within the self to bring forth cain, the devil in flesh upon earth. he is the symbol and cipher of magick, the great work accomplished and onward moving. at the gathering of the sabbat is cain the black man, the circle and center of the sabbat and it s fire, he directs it outward as he is the pole of this force. woe unto them! for they have gone in the way of cain jude 11 cain s name is said to have derived from a root kanah which means to possess29. this by itself pres

obert cochrane described the hexagram as the following- 31 book of cain by michael w. ford, succubus publishing 2003 32 by elda isela ford, reproduced in the book of cain. 31 which in part represents old tubal cain, or the all father himself. hearne letters from robert cochrane interestingly enough, the eight pointed luciferian star33, the chaos sphere, represents in most magical circles as being the symbol of baphomet. robert cochrane described tettens or cain as a rider on an 8 legged horse, thus draws close symbolism with the sigil of algol, the chaos star and inverse pentagram. this also makes assumption to the true nature of anubis being the son of set, with cain, the son of the devil and eve (through lilith in dreaming sorcery. the watcher of the twilight34 who is the lord of magick

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to the person's

ganized in the late 1880's. it was able to unite several forms of magick and occult philosophy. most books on magick written in this century have been written by people who were members of that order, or who were directly or indirectly influenced by that organization. hexagram: a star of six (6) points formed by two overlapping equilateral triangles. also called the star or shield of david, it is the symbol of modern day jewish faith. in modern magick, it is used to evoke (q.v, invoke (q.v) and banish (q.v) the spirits and powers of the seven ancient planets. a celestial symbol of the macrocosm (q.v) in the greater and lesser rituals of the hexagram. see lbrh (q.v. this figure is used by members of the order of the astral star when a figure involving planetary operation requiring the appli

the spine, ready to rise through the spine to the top of the head and bring down enlightenment. actually, this was an allegory. in reality, the energy is controlled by the mind- l- lamen: originally a plate of metal upon which occult names or symbols were inscribed. the personal or group identifying consecrated charm (q.v) of a magician or group of magicians. in modern times, it has come to mean the symbol of occult authority worn by the magician about the neck during rituals. inscribed on it are the most potent words and signs of the magical current followed by the magician. larvae: non-physical psychic vampires said to "feed" on the energies of the sick and the injured. lbrh: the lesser banishing ritual of the hexagram. a powerful ritual technique popularized by the hermetic order of th

by a group of ten teenagers including ghfr. pneuma asteros, ghsr. alethia asteros, and ghfr. skarff tou asterou and seven other members upon the principles of christian mysticism and ceremonial magick. the first degree is founded upon the ideals of christian knighthood, and the magickal secrets of the christian eucharist. the order practices golden dawn [g.d (q.v) style ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux mystica is in the center, and the star itself is surmounted by a crux mystica. the order was incorporated in kentucky on the vernal equinox, 1993. ordo templi orientis [o.t.o: the order of the temple of the east. a we

DION FORTUNE MYSTICAL QABALA

of science, psychology, philosophy, and theology. 2. the student of the qabalah goes to work in exactly the opposite way to the student of natural science; the latter builds up synthetic concepts; the former analyses abstract concepts. it goes without saying, however, that before a concept can be analysed it must first be assembled. someone must have thought out the principles that are resumed in the symbol which is the object of meditation of the qabalist. who then were the first qabalists who built up the whole scheme? the rabbis are unanimdus upon this point, they were angels. in other words, it was beings of another order of creation than humanity who gave the chosen people their qabalah. 3. to the modern mind this may seem as absurd a statement as the doctrine that babies are found un

tem; phallic symbols in other faiths. these symbols are used by the uninitiated as a means of concentratmg the mind and introducing into it certain thoughts, calling up certain associated ideas, and stimulating certain feelings. the initiate, however, uses a symbol-system differently; he uses it as an algebra by means of which he will read the secrets of unknown potencies; in other words, he uses the symbol as a means of guiding thought out into the unseen and incomprehensible. mystical qabala page 13 9. and how does he do this? he does it by using a composite symbol; a symbol which is an unattached unit would not serve his purpose. in contemplating such a composite symbol as the tree of life he observes that there are definite relations between its parts. there are some parts of which he

wn; for the human mind grows by exercise, and that which was at first as unthinkable as mathematics to the child who cannot manage his sums, finally comes within the range of our realisation. by thinking about a thing, we build concepts of it. 11. it is said that thought grew out of language, not language out of thought. what words are to thought, symbols are to intuition. curious as it may seem, the symbol precedes the elucidation; that is why we declare that the qabalah is a growing system, not a historic monument. there is more to be got out of the qabalistic symbols to-day than there was in the time of the old dispensation because our mental content is richer in ideas. how much more, for instance, does the sephirah yesod, wherein work the forces of growth and reproduction, mean to the

a synthetic glyph once more, and each symbol capable of interpretation in terms of whatever plane the mind may be functioning upon. 13. this mighty, all-embracing glyph of the soul of man and of the universe, by virtue of its logical association of symbols, evokes images in the mind; but these images are not randomly evolved, but follow along well-defined association-tracks in the universal mind. the symbol of the tree is to the universal mind what the dream is to- the individual ego- it is a glyph synthetised from subconsciousness to represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other

roduction to his book, the qabalah is usually classed under four heads: mystical qabala page 17 [page 22] the practical qabalah, which deals with talismanic and ceremonial magic. the dogmatic qabalah, which consists of the qabalistic literature. the literal qabalah, which deals with the use of letters and numbers. the unwritten qabalah, which consists of a correct knowledge of the manner in which the symbol-systems are arranged on the tree of life, and concerning which macgregor mathers says "i may say no more on this point, not even whether i myself have or have not received it" but as this portentous hint is elaborated by the late mrs macgregor mathers in her introduction to the new edition of his book in the following plain-spoken words "simultaneously with the publication of the qabala

DION FORTUNE PSYCHIC SELF DEFENSE

to a ceremony of the planet mars. he would therefore gather together in his temple all that was appropriate to mars. he would drape his altar with a scarlet cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth

ial. i had not much faith in this operation under the circumstances, for my attacker was of much higher grade than i was, and could come through any seals i might set. however, it afforded protection against minor unpleasantness. the method of making these astral journeys is highly technical, and i cannot enter upon it here. in the language of psychology, it is auto-hypnosis by means of a symbol. the symbol acts as a door to the unseen. according to the symbol chosen will be the section of the unseen to which access is obtained. the trained initiate, therefore, does not wander on the astral like an uneasy ghost, but comes and goes by well-known corridors. my enemy's task was therefore not a difficult one; for she knew about the time i must make this journey and the symbol i must use in ord

all things must bow, and he establishes this formula magnetically in his aura by the action of making the sign of the cross upon himself. this sign is not an exclusively christian symbol, and can be used as readily by the jew as the churchman, for it is the equi-limbed cross of nature that is being used, not the calvary cross, of which the shaft is double the length of the cross-bar, and which is the symbol of sacrifice. the equi-limbed cross refers to the four quarters of the 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

ng incline, until it is stretched on a level with the left shoulder, pointing to the left. bring it across the body horizontally until it is in the same position on the right, fingers pointing away from the body. now swing it downwards across the body till the hand has come back to the point by the left hip whence it started. this is an exceedingly potent sign. the value of the five-pointed star, the symbol of humanity, is widely known among occultists, but its potency depends upon the manner in which it is drawn. the method i have given is the correct one for banishing. the potency of the sign may be illustrated by an experience of my own in using it, which the sceptical are at liberty to doubt if they wish; i merely mention it for the sake of those who may be interested. i was taking par

ay their hands on him. then here came i, a bit of human flotsam tossed up on a sports field to give them the information they needed at the very moment when they needed it. these things happen too regularly in occultism for one to be able to look upon them as chance. it is my belief that it is possible for anyone who has need of them to get into touch telepathically with this occult police force. the symbol i was taught to use was a black calvary cross with circle on a scarlet ground. this is pictured in the imagination, and while gazing at it mentally the call is sent out into the unseen, projecting it from the centre of the forehead. 99 of 103 various attempts have been made to prove that the occult fraternities are all directed from a single headquarters, said variously to be situated i

DONALDTYSON PENTA

d on neolithic rock carvings, and was probably always regarded as a symbol of mystical power, along with a limited number of other simple symbols such as the circle, the cross, the spiral, the square, the zigzag, and so on. it was one of the earliest magic symbols for the jews- the seal of solomon in its earliest form was a pentagram. given its ancient history, the modern use and understanding of the symbol are surprisingly recent. it was not until the 19th century that the pentagram assumed the prominent place it now occupies in western practical magic. it was popularized by french occultists such as eliphas levi, and from this venue found its way into the system of magic used by the hermetic order of the golden dawn. the technique for using the pentagram in golden dawn magic has become a

DONALDTYSON SIGIL

by it. return hy home resources demons bios fiction tyson the truth about sigils (seal of the demon astaroth, showing his sigil, as drawn by s. l. macgregor mathers) sigils are graphic symbols that identify and represent spiritual beings. often, but not always, they are generated from the names of spirits using mechanical methods, so that each letter in the name gives rise to a particular part of the symbol. they are usually simple, two-dimensional abstract designs, and may be either black and white or colored. the sigil is the design itself, not the surface or thing upon which it is drawn, painted or inscribed. in magic, a sigil is employed to summon and control the spirit it represents during rituals, or to infuse the presence or influence of the spirit into a specific power object. the

lamen differs from the spirit seal in that the magician is not controlled by it, but uses it to control external spirits or forces. it represents the supreme authority wielded by the magician (alchemical sign or mark for brimstone (sulfur, from the book of signs (1930) by rudolf koch) the term sign is sometimes used for sigil, but is a more general term meaning any simple esoteric symbol, such as the symbol for elemental fire, as in "the sign of elemental fire (skull, a token of death, from het geheele leven ons heeren jesu christi, 1648) a token is a sign that represents something else by association. a rose may be used as a token of love, a raven as a token of putrefaction. tokens do not embody the things they represent (astrological glyph of the planet neptune, from the book of signs (1

dary of the pentacle. sometimes the pentacle had five points (penta is greek for "five, but the term is employed more generally to include any complex magic circle inscribed on the floor or ground. it is also used, less accurately in my opinion, to refer to inscribed charms or talismans, especially if these charms have a radial symmetry. for example, a disk that can be held in the hand, and bears the symbol of a pentagram painted upon its surface, might be loosely referred to as a pentacle by some practitioners. properly speaking, a pentacle is not a physical object, it is a symbolic form. you will have a difficult time discovering the subtleties of distinction between these terms in dictionaries, which is why i have taken the trouble to be so precise in defining them. authors of dictionar

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nally osiris was a form of the sun-god, and, speaking generally, he may be said to have represented the sun after he had set, and as such was the emblem of the motionless dead; later texts identify him with the moon. the egyptians asserted that he was the father of the gods who had given him birth, and, as he was the god both of yesterday and of to-day, he became the type of eternal existence and the symbol of immortality; as such he usurped not only the attributes of ra, but those of every other god, and at length he was both the god of the dead and the god of the living. as judge of the dead he was believed to exercise functions similar to those attributed to god. alone among all the many gods of egypt, osiris was chosen as the type of what the deceased hoped to become when, his body hav

gods had not come into being (6) in visible forms.[2] i am penti, i, osiris the scribe ani, triumphant, am the heir of the great gods" next: plate xvii. plate xvi. http//www.sacred-texts.com/egy/ebod/ebod23.htm (4 of 4 [8/10/2001 11:28:17 am] sacred texts egypt index previous next plate xvii. vignette: ani standing in adoration before three gods, each of whom holds a sceptre in his left hand, and the symbol of life in his right [1. adding thest ftu, from the papyrus of nebseni. 2. var# axemu. this word see brugsch, w rterbuch (suppl, p. 279] p. 317 text [chapter xciii (i) the chapter of not letting a man pass over to the east in the underworld. saith osiris ani "hail, manhood of (2) ra, which advanceth and beateth down opposition; things which have been without movement for millions of yea

EMPERORS NEW RELIGION CHURCH OF SATAN

igure 6. reportedly, the church of satan originally used an exact copy of the baphomet symbol displayed on the front cover of magic and the supernatural [45] on membership cards and other material, but has later produced a cleaned-up rendition [46. the church of satan does not own the original symbol, but the church of satan has attempted to prevent other organizations from using any rendition of the symbol claiming it to be a copyright violation against the church of satan [23. because the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan s aggressive trademark protection indicates that there is something else at stake than the use of the religious symbol. the church of satan often argues that if not for anton lavey, other organizat

rom the front cover of maurice bessy s book, magic and the supernatural (left. the current edition of the satanic bible uses the same symbol (right, but with several clean-ups compensating for the somewhat blurred rendition on bessy s book. although the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan has aggressively pursued other uses of the symbol as copyright violations against the church of satan. in practice, it is the specific use of the baphomet symbol in combination with the words church of satan that is protected by a trademark, not the symbol itself. keeping tradition, the church of satan administration seldom pursues copyright violators directly, but instead encourages followers of the church of satan to combat people th

is the specific use of the baphomet symbol in combination with the words church of satan that is protected by a trademark, not the symbol itself. keeping tradition, the church of satan administration seldom pursues copyright violators directly, but instead encourages followers of the church of satan to combat people that are followers of other satanic organizations, and hence also those that use the symbol outside of the church of satan. this enables the administration to deny direct involvement using the plea of not being responsible for the actions of its followers. the emperor s new religion copyright 2002 ole wolf page 17 of 30 ing the three decades following the creation of anton lavey s organization, especially because the interest in occultism and rebellion against authorities is s

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nds are human, to exhibit the sanctity of labor; they make the sign of esotericism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. the lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. the belly of the goat is scaled, and should be colored green, the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. the goat has female breasts, and thus its only characteristics are those of maternity and toil, otherwise the signs of redemption. on its forehead, between the horns and beneath the torch, is the sign of the m

pent in the garden of eden as the instrument of humanity s fall from innocence. while in the wilderness, many were bitten by serpents and, according to the story, moses lifted up a brass image of a serpent coiled around a rod (num. 21:8.9. those who looked upon the serpent were healed. throughout mesopotamia, the serpent was associated with healing deities. thus did it find its most common use as the symbol of physicians. while probably originating in mesopotamia, the caduceus found its way eastward to india and westward into the mediterranean. it is associated with the use of paired serpents in general such as those on the egyptian pharaoh s headpiece or the serpents coiled around the body of mithras. in greek lore, hermes (the roman mercury) came upon two serpents fighting. he thrust his

to india and westward into the mediterranean. it is associated with the use of paired serpents in general such as those on the egyptian pharaoh s headpiece or the serpents coiled around the body of mithras. in greek lore, hermes (the roman mercury) came upon two serpents fighting. he thrust his rod between them. they coiled around the rod and remained attached to it. thus, the caduceus emerged as the symbol of messenger of the god. in greek thought, the caduceus acquired wings. in india, the caduceus became associated with the kundalini or serpent power, the latent power believed to lie as a coiled serpent at the base of the spine. as spiritual consciousness awakens, the energy travels up the spine to the top of the head. in roman thought, the caduceus was a symbol of moral equilibrium and

ter and drowned. in his social life among the chinese (2 vols, 1866, doolittle states, they have invented several ways by which they find out the pleasure of gods and spirits. one of the most common of their utensils is the ka-pue, a piece of bamboo root, bean- shaped, and divided in the centre, to indicate the positive and the negative. the incense lighted, the ka-pue properly manipulated before the symbol god, the pieces are tossed from the medium s hand, indicating the will of the spirit by the way they fall. the following manifestation is mental rather than physical: the professional takes in the hand a stick of lighted incense to expel all defiling influences; prayers of some sort are repeated, the fingers interlaced, and the medium s eyes are shut, giving unmistakable evidence of bei

n an altar, in front of which she danced and sang in the nude until the two halves of the bird came together again and it came to life and crowed. the name of the cock was pronounced by the ancient greeks as a cure for the diseases of animals, and it was said by the romans that locked doors could be opened with its tail feathers. the bird was pictured on amulets in early times and also figured as the symbol of abraxas, the principal deity of a gnostic sect. the cock was regarded as the guide of souls to the underworld, and in this respect was associated by the greeks with persephone and hermes. the slavs of pagan times sacrificed cocks to the dead and to the household serpents, in which they believed their ancestors to be reincarnated. conversely, the cock was pictured as having an inferna

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tem was often confounded with the buddhist calendar and much confusion resulted. the buddhist calendar was in popular use, while the hpewan was purely astrological. therefore the burmese ignorant of the latter was obliged to consult an astrologer who was able to collate the two regarding his lucky and unlucky days. the chief horoscopic influences were day of birth, day of the week, represented by the symbol of a certain animal, and the position of the dragon s mouth to the terminal syllables of the day-names. magic burmese magic consisted in the making of charms and the manufacture of occult medicine to cause hallucination, second sight, the prophetic state, invisibility, or invulnerability. it was frequently sympathetic and overlapped with necromancy and encyclopedia of occultism& parapsy

ddesses, of great antiquity and sanctity. we know that the original symbols of deity are jealously guarded by many priesthoods. for example, the uapes of brazil kept careful watch over the symbols of jurupari, their god, and they were shown only to the initiated. any woman who cast eyes on them was instantly poisoned. it was also stated by hippolytus that the ancients were shown a cut corn stalk, the symbol of demeter and persephone. this, however, is debatable, as is the theory that the eleusinians worshiped the actual corn as a clan totem. corn as a totem is not unknown elsewhere, as for example in peru, where the cconopa or godlings of the maize fields were probably originally totemic. but if the eleusinian corn was a totem, it was certainly the only corn totem known to greece, and corn

some initial organizational struggles, keyhoe emerged as the group s director. the organization s periodical, the u.f.o. investigator, promoted discussion of the extraterrestrial hypothesis and openly criticized both the air force for hoarding needed data and the contactees for their unsupported claims of contact with extraterrestrials. although continually on the verge of collapse, nicap became the symbol of conservative scientific ufology and found some stability with the assistance of richard hall, who became secretary of the organization in 1958 and wrote the ufo evidence (1964. that document was part of an effort by nicap members to attract the attention of congress to the ufo question. nicap hoped the legislators would override the air force s reticence to share what it allegedly kn

l work the chrysopoeia of kleopatra has a drawing of the serpent ouroboros eating his tail, with the text one is all. another emblem illustrates the symbols of gold, silver, and mercury enclosed in two concentric circles with the text one is the serpent which has its poison according to two compositions and one is all and through it is all and by it is all and if you have not all, all is nothing. the symbol of ouroboros has also been interpreted as the unity of sacrificer and sacrificed, relating to the symbolism of the mystical life. the symbol dates back to mesolithic (azilian) culture and appeared in the symbolism of many races. the gnostic text pistis sophia, describes the disc of the sun as a great dragon with his tail in his mouth. the fourth-century writer horopollon stated the egyp

the star esseenia division. she concentrates her efforts in the training of people to use these healing modalities in the effort to facilitate planetary ascension. in that effort she has discovered a number of new higher healing energies which she has named and to which she offers attunement. stahr has also seen herself as operating in the program developed by solara of starborne unlimited around the symbol of 11:11. according to stahr, 11:11 triggers a precoded response in humans indicating the time of completion or ascension. on january 11, 1992, solara opened the 11:11 doorway that will remain open until december 31, 2011. the doorway includes 11 gates and levels of consciousness. the journey through the levels of consciousness will move us from the present ways of living in duality to

EVIL AND UNCLEAN SPIRITS

life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the s

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

26. carpenter, john s, 1993. abduction notes: reptilians and other unmentionables. mufon ufo journal 300 (april: 10 11, 1994. other types of aliens: patterns emerging. in andrea pritchard, david e. pritchard, john e. mack, pam kasey, and claudia yapp, eds. alien discussions: proceedings of the 214 reptoids 215 a painting of madame helene blavatsky, who proposed the theory of five root races, with the symbol of the theosophical society above her head (fortean picture library) abduction study conference, 91 95. cambridge, ma: north cambridge press. coleman, loren, 1988. other lizard people revisited. strange magazine 3: 34. d light, joy, and elliemiser, 1999. the reptilians and king leo. http//www.greatdreams.com/ reptlan/repleo.htm. mcclure, kevin, 1999. dark ages. fortean times 129 (decemb

id s main post office. in august, barcelona writer marius lleget, author of a recently published ufo book, received a letter with no return address from antonio pardo. inside the envelope were two more pictures of the san jose de valderas object with the identical symbol. pardo said he had taken them moments after the first photographer had snapped his. he also enclosed a green plastic strip with the symbol on it, explaining that he had recovered it from a boy who had found it and a similar strip inside a mysterious tube (subsequent 250 ummo one of several ufo photographs taken by antonio pardo at san jose de valderas, madrid, spain, june 1, 1967 (fortean picture library) analysis determined it to be a weather-resistant plastic developed for military and aerospace use. it was, in other wor

ime, the french government had become interested, and at last it had an investigatable claim. but official inquiries turned up nothing: no police records, no evidence of the cave in which the ummites asserted they had been living between their landing and the break-in. in the 1970s, the san jose de valderas ufo fell victim to photoanalysis that established that the object was an eight-inch plate, the symbol drawn in ink. still, the communications continued, and an ummo cult grew up around them. a number of books, mostly in spanish and french, would examine or celebrate ummo. though no evidence supports the existence of ummo and ummites, the identity of the perpetrators of the hoax is still unknown. french-american ufologist jacques vallee, trained in astrophysics and computer sciences, cha

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

an of persia, which opens with the story of the reed that has become separated from its reed bed.26 the sufis are also known for the exquisite spiritual love poetry of hafiz, kabir, ra bia, and others.27 the conference of the birds (mantiq at-ta ir) by farid ad-din attar, yusuf and zulaika by jami, and the rose garden (galistan) by sa adi are masterful works of mystical allegory.28 all sufis use the symbol of the rose as an allusion to contemplative practice.29 sufism has also been enriched by numerous mystical commentaries, such as the niche for lights (mishkat al anwar) by al ghazzali (d.1111, and the recorded teachings of sufi masters such as rumi, ibn arabi, al- suhrawardi, ibn ata allah, al bayazid al bistami, al junaid of bagdad, abdul qadir al jilani, al hallaj and others.30 wester

FOCUS OF LIFE

drenched with a cold perspiration, he allowed the ague to exhaust itself and thought thus "verily, i have nothing to forgive or repent. alas! what fears this i but its own conditions? man will create the faster moving body outside himself-always prefering compulsion to the infinite possibilities of freedom "a os was watching the waters" alas! alas! that which is ornamental reacts its uselessness-the symbol 'i was' the necrologue of love-is utility" then rising from his couch and taking an ecstatic inbreath "again would i die violently and jest at god" the operation having exhausted him he suffered this daydream "the waters became murky, then muddy, and movement began. going nearer, he observed-a phosphorescent morass crowded with restless abortions of humanity and creatures-like strugglin

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ion of the world as governed by the laws of natural magic in dependence on the stars. the great men were those who had best understood and used those laws, inventors, moral teachers, miracle workers, religious leaders, in short, magi, of whom the chief was christ with his apostles. the ruler of this city was the chief priest whose name meant the sun (in the manuscripts, the name is represented by the symbol of the sun, a circle with a dot in the centre, and, in our language, metaphysics. the sun priest was the head in all things, both spiritual and temporal. he was assisted by three collaborators, power, wisdom, and love. power had charge of all military matters; wisdom of all the sciences; and love directed the processes of generation, of uniting masculine and feminine, in such a way as t

FRATER U D PRACTICAL SIGIL MAGIC

exercise and control. this procedure may be supported by repeating the sentence of desire rhythmically and monotonously like a mantra, becoming faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own w

FREEMASON BLUEBOOK

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

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

countless seeds slumbering in the ground causes them to germinate and fill the earth with luxuriant vegetation while the group spirit mate the beasts and birds in their charge so that they may bring forth and increase sufficiently to keep the fauna of our planet at normal. according to the masonic legend, hiram abiff, the grand master, used a hammer to call his workmen, and it is significant that the symbol of the sign aries, where this wonderful creative activity commences, is shaped like a double ram's horn, which also resembles a hammer. it is also worthy of notice that in the ancient norse mythology, the vanir or water deities are said to have been conquered by the assir, or fire gods. the hammer wherewith the norse god thor struck fire from the sky finds its counterpart in the thunder

FREEMASONS SATANISM AND SYMBOLISM

as levi, chicagodelaurence, scott, and company, inc, 1966 edition, 1909, p. 223- note: waite is a freemason author; also shown in d. duane winters, a search for light in a place of darkness: a study of freemasonry, p. 69] you should find this highly interesting that the masonic street layout for washington, d.c, which is on another page, is laid out in the form of the evil pentagram on the right, the symbol for satan, also known as the goats head of mendes. therefore, the masonic plan for the united states is one of evil, even in their own minds, not good. pan. satan is not a black god, but negation of god. this is not a person, but a force, created for good, but which may represent evil. it is the instrument of liberty or free will. they represent this force. under the mythologic and horn

ed bird, now called an eagle, a familiar and little understood masonic emblem [p. 108; emphasis added] albert pike, in magnum opus, writes. the eagle was the living symbol of egyptian god mendes. and the representative of the sun [p. xviii] in one sentence, we see the admission that the phoenix bird of ancient satanic egypt was changed into the masonic eagle and then pike admits that the eagle is the symbol of the sun god and of the god of mendes, both symbols being common satanic symbols of satan/lucifer! remember also the satanic meaning of the phrase depicted below the eagle the two eagles "deus meumque jus" as explained in part 1 this is a typical satanic latin phrase, meaning. masons are saying that they are 'using occult methods' through lucifer, to achieve their rights and justice"

se two definitions of the triangle are standard occult belief. they came from a masonic book, symbolism of the eastern star, by shirley plessner, cleveland, ohio, gilbert publishing co, 1956, p. 18. robert macoy said the same thing in adoptive rite ritual [virginia: macoy publishing and masonic supply co, 1897, p. 237. however, this latter representation of the triangle, with the point upward, is the symbol of the perfect or divine man. notice this occult symbol portrays "perfect man and woman" within a circle, which is within a square [representing creation, which is within a triangle [godhood, which is surrounded by the largest circle. notice that the triangle here is with its point upward, signifying the divinity of man. another masonic writer who stated that man can become perfected or

tieth degree [freemasonry and the ancient gods, 1921, p. 10-11; also reported by masonic authors william meyer, the order of the eastern star, p. 20; alain danielou, the gods of india, p. 385. shiva is another name for satan in the occult. the triangle with one point pointing up is a symbol for satan. most likely this is the reason why the pyramid is such an important symbol to the mason. this is the symbol on the reverse of the one dollar bill. this symbol contains two triangles: the pyramid itself and the all-seeing eye of horus (osiris. occultists know that both horus and osiris are alternate names for satan. there is one more proof from masonic authors, that satan is the one they worship. masonic authors tell us that they worship lucifer in yet another way. lynn perkins (a masonic auth

on, was thought to be an antidote to the serpent's bite, so the bees of aristaeus, the emblems of nature's abundance, are destroyed through the agency of the serpent, and regenerated within the entrails of the vernal bull. the sun-god is finally victorious [ibid] note that masonry also identifies itself with the pagans who divine the future by studying the entrails of a bull. you consistently see the symbol of the bees and their beehive throughout freemasonry. christianity does not use this symbol "purity" and "salvation" are depicted by the honey. purity is depicted within the bible as either jesus himself or as white wool or as a white garment. salvation is depicted as the cross or jesus arising from the grave. but, the pagans are surely true to the biblical description of them as "worsh

FULLER J F C SECRET WISDOM OF THE QABALAH

st transcends the reason, as the infinite transcends the finite, the relationship between them can only be expressed in symbols; that is in finite, or rational, terms. if in the place of god we write greality h, gnature h, gunknowable h, or gzero h, it matters not one whit; the equation is just as obscure; for all we have done is to replace a by b, c, d, or e, not knowing what these letters mean. the symbol has changed, but what it symbolizes remains as inscrutable. granted that this is so, then it follows that our intellectual lives are purely symbolical existences. all our thoughts are nothing more than symbols of a mystery, whether it embraces god- the ultimate source of all things- or reality- the tangible world in which we live. all are, in fact, equidistant from what they represent a

. as long as they maintain their place they maintain their attractive power by bringing the mind into contact with the mystery; and so long as this contact endures an equilibrium is established between the mystery and the intelligence, and the mind is held, as it were in a state of wonder- that is of love or attraction. so long as this equilibrium lasts- that is so long as faith in the potency of the symbol is overwhelming- contentedness monopolizes the life of man; but directly this faith declines, discontent intervenes, and it is in discontent that must be sought the origins of all world revolutions. why is this so? because the finite can only find succour in the infinite, the potent in the omnipotent, the limited in the unlimited, the mortal in the immortal, the child in the mother. cut

n, the most mysterious in the hebrew alphabet. its sound is like the hiss of a serpent, its appearance that of the open mouth of a snake (jaws and tongue, and its numerical value clearly shows its triadic nature; further still, 300, its value, esoterically symbolizes the 300 sephiroth of the three worlds which preceded the creation of the world of matter. though as spiritual fire, or glory, it is the symbol of the shekinah, the sepher yetzirah hints that it also represents transmutation and the devil.23 usually the thirty-first path of the tree of life is referred to it, and according to the 32 paths of wisdom, this path gis called the perpetual intelligence. because it rules the movement of the sun and the moon according to their constitution, and causes each to gravitate in its respectiv

d white; but when it tends towards neither and in place harmonizes both, then it manifests not as the magician but as the shekinah, the vital force as harmonizing agent, hermes the messenger of god. the mystery of sex. the problem of sex, being a problem of duality, is closely connected in the qabalah with that of good and evil. it is looked upon as the great cosmological mystery, for marriage is the symbol of perfect harmony. as the zohar says: the words gmale and female he created them h make known the high dignity of man, the mystic doctrine of his creation. from this we learn that every figure which does not comprise male and female elements is not a true and proper figure. 29 and again: he who dies without leaving children will not enter within the curtain of heaven and will have no s

e have seen, gave it form; therefore the universe is god in form and in activity. gall that has been created, h says the zohar, gfrom the holy beasts [the kerubim] in the highest firmament, down to the tiniest worm that crawls upon the earth, lives in elohim and through elohim. h 1 that is to say, everything which is, has been, or will be is formed by the divine thought; therefore the universe is the symbol of the divine thinker. what is it formed of? what is the material? the void and the formless, the negative and the positive of vhb, bohu (bhv, and vhu, tohu (thhv, which find their harmony in the darkness. and be it noted that beth, the first letter of bhv, is the letter of creation, the first letter of genesis, and that it represents the open mouth, or parted lips, which utter the logo

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

t has long been thought that this lily is produced without the aid of the male pollen, hence it would seem to be an appropriate emblem for that ancient sect which worshipped the female as the more important creative energy. of the lotus, inman remarks "amongst fourteen kinds of food and flowers presented to the sanskrit god anata, the lotus only is indispensable" this emblem, as we have seen, was the symbol of the great mother, and we are assured that it was "little less sacred than the queen of heaven herself" regarding the lotus and its universal significance as a religious emblem, payne knight says "the lotus is the nelumbo of linnaeus. this plant grows in the water, and amongst its broad leaves puts forth a flower, in the center of which is formed the seed vessel, shaped like a bell or

ormed, the bulb of the vessel serving as a matrix to nourish them until they acquire such a degree of magnitude as to burst it open and release themselves, after which, like other aquatic weeds, they take root wherever the current deposits them. this plant, therefore, being thus productive of itself, and vegetating from its own matrix, without being fostered in the earth, was naturally adopted as the symbol of the productive power of the waters, upon which the creative spirit of the creator operated in giving life and vegetation to matter. we accordingly find it employed in every part of the northern hemisphere, where the symbolical religion improperly called idolatry does or did prevail. the sacred images of the tartars, japanese, and indians are almost all placed upon it, of which numero

t in a state of intellectual infancy. the true origin of such mutilated fables as you possess is this. there have been and shall again be in the course of many revolving ages, numerous destructions of the human race; the greatest of them by fire and water, but others in an almost endless succession of shorter intervals"[47 [47] quoted by plato; also by clement of alexandria. we have observed that the symbol of the universe was an egg. the egg was also the symbol of the earth and of the ark, which meant universal womanhood. from the mundane egg the triplicated deity sprang. there can be little doubt at the present time that adam, noah, menu, osiris, and dionysos all represent the fructifying power of the sun. in process of time they each came to figure as male reproductive energy, and durin

ring the historic period, or during those ages of the world in which the attempt has been made to prove nature motherless. all the germs and living creatures which were within the ark, and which were to reanimate the earth, were in pairs, females and males; and, besides, the dove (female, the emblem of peace, was also present. even noah himself was produced from an egg, which, as we have seen, is the symbol of venus, or universal womanhood. in after ages the female principle was not mentioned, but, on the contrary, was concealed beneath convenient symbols; and as the philosophical ideas underlying natural religion were lost or forgotten, and mankind had become too ignorant to perceive that a dual force, female and male which was also a trinity, pervades nature, the notion came gradually to

ward, and on bended knee besought their patriarch to sprinkle and to bless them. finally, the great czar put the cup to his lips, humbly and reverently, and then filled it to overflowing with a wealth of golden pieces, for it is the still living representative in the nineteenth century a.c. of 'the golden boat' of hea of the nineteenth century b.c'[77 [77] forlong, rivers of life, vol. ii, p. 95. the symbol of neith or muth, athene or minerva, the great universal female principle of the egyptians, greeks, and romans, was the shield and serpent. in celtic druids i find that nath, the egyptian neith, the "goddess of wisdom and science whose symbol was the shield and serpent, was worshipped among the ancient irish" the male god associated with her was naith, and according to higgins represent

GILBERT THE MAGICAL MASON

ring together of the rays of this illumination into a crown of glorified radiance, and we recognisekether- the first sephira, first emanation of deity, the first conceivable attribute of immanent manifested godhead. the devout rabbi bows his head and adores the sublime conception.theconscious god having arisen in his energy, there follow immediately two further emanations, the trio subsiding into the symbol of a radiant triangle.chokmah,wisdom, is the name of the second sephira;binah,understanding, is the third sephira- the supernal triad is demonstrated. then followchesed,mercy; and its contrastgeburah,severity; and the reflected triangle is completed by the sixth sephiratiphereth,beauty: considered as a triangle of reflection with the apex below. the third triangle may be considered as a

below; it is formed of the seventh, eighth, and ninth sephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be

ture we find mithras slaying the bull at the order of ormuzd, whose word is brought by his messenger the crow or raven. ahriman is represented only by the serpent who is to poison all human life at its source. we may all of us invent some allegorical explanation of these scenes, and no one can be sure of offering the truth, but one point is certain, and that is that the bull has been at all times the symbol of generation, or virility, of fertility and rebirth; and that its death, even as providing food, leads again to life. porphyry tells us that the cave in which the slaying is performed was deemed to represent the universe. other suggestions have been made in explanation of the sculptures, remembering that mithras was a solar diety. in the birth scene, the torch-bearers, with one torch u

sses a time of debauchery, from which he is rescued by the widow byrrhena, a type of earthly wisdom; she warns him of further trials and promises to makehimher heir, and bids him beware of fatal curiosity. forgetting her warnings, he sins again, and finds himself changed into an ass, in which condition he has to pass through the vilest conditions. at last he is told he must obtain and eat a rose, the symbol of silence. by his carelessness he nearly dies from eating an unsuitable rose. he is at last saved by the goddess isis, who supplies the needed faith in the gods. he bathes seven times in the sea, and perceives theaporrhetain a vision,*receives the true rose, regains his human form, and is restored to mental and spiritual health. this story should be studied by all freemasons and rosicr

GILBERT THE SORCERER AND HIS APPRENTICE

solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of the armorial bearings of heraldry, the hieroglyphics being the charges; and this cartouche borne upon a pole, formed a banner or symbol, whichever you like to call it. now the seats

r, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth throu

ey correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'p

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

m a figure 8, and represents the one as being the reflection of theother,asthe universe is thatofthe divine idea. the four aces stand out by themselves from the restofthepack, each forming, as it were, the key of its respective suit. the ace of sceptres recalls the club of -hercules;itis surrounded by eight detached leaves,whose shape recalls that of the hebrew letter yod, ori,and is crowned with the symbol of the triad represented by the three lopped branches; itisthesymbol of almighty strength within the cube of the universe, which latter is shown by the eightle bateleur..thejuggler or magician. alephlap th e high priestess, orfemale b thapesse..p e ope. l'imperatrice l'imperatricetheempress. l'imperatore..l'empereur..theemperor. il papa le papethehierophant or pope. gli amanti l' amoure

GLOBAL FREEMASONRY

le in mimar sinan entitled "allegory and symbols in our rituals" relates a number of interesting facts about this matter: an equilateral triangle with three points equidistant from one another show that these values are equivalent. this symbol adopted by the masons is known as the star of david; it is a hexagram formed by the imposition of one equilateral triangle on another. today it is known as the symbol of judaism and appears on the flag of israel. but actually, the origin of this symbol is in ancient egypt .this emblem was first created by the templar knights which they began to use as symbolism in wall decoration in their churches. this is because they were the first ones to discover in jerusalem some important facts about christianity. after the templars were dis- ld materialism rev

the 16th century bc at the entrance to a temple of the sun god, an initiation center in heliopolis. 76 the legend of isis the widow an important symbolic idea in masonry is that of the widow. masons call themselves the children of the widow, and pictures of widows often appear in their publications. what is the origin of this idea? who is this widow? when we examine masonic sources, we find that the symbol of the widow derives originally from an egyptian legend. this legend is one of ancient egypt's most important myths the story of osiris and isis. lj materialism revisited an obelisk covered with masonic symbols in new york's central park. global freemasonry remains from ancient egypt: monuments of pharaohs with an obelisk rising in front of them in the valley of the kings. lk ll materia

he concepts of science, geometric order and rational thinking. however, the compass and square actually has quite a different meaning. we can learn this from a book written by one of the greatest masons of all time. in his book morals and dogma, albert pike wrote the following about the compass and square: the square. is a natural and appropriate symbol of this earth. the hermaphroditic figure is the symbol of the double nature anciently assigned to the deity, as generator and producer, as brahm and maya among the arians, osiris and isis among the egyptians. as the sun was male, so the moon was female.78 this means that the compass and square, the most well known symbol of masonry, is a symbol of arian paganism and which dates back to ancient egypt or before the advent of christianity. the

stressing the evolutionist philosophy of the latter: speculative masonry or the contemporary organization of masonry is founded on medieval construction guilds we refer to as operative masonry. but, those who brought the basic speculative elements to this foundation the first to promote the theory of evolution in modern europe were members of the masonic society known as the rosicrucians. above: the symbol of the rosicrucians. the theory of evolution revisited def global freemasonry deg were members of certain organizations that studied pre-historic esoteric systems and the knowledge they contained. the most important of these organizations were the templars and the rosicrucians it is unknown where and how the rosicrucian order was established. the first traces of it come from fifteenth c

GNOSTIC HANDBOOK

serpent has the same numerical as the christ and is seen as a type of jesus. yet, at the same time, the serpent is cursed in the priestly rendition of genesis and seen as a symbol of evil. and the lord said unto moses, make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live numbers 21:8 the serpent clearly is the symbol of gnosis, wisdom and the earliest traditions. again, while we can see remnants of the gnostic faith in the myths and legends of genesis, we can also see clearly the later addition of elements that the fundamentalist priesthood could use to fight against the israelite tradition. while we do not aim to try and summarise the qadesh tradition here, it was an inner esoteric tradition that e

ment was seen as the demiurge. it has been suggested that since there was no town known as nazareth existing in the first century common era, that the epithet nazarene may actually be naasarene which means the serpentine and refers to jesus ancestry within the gnostic communion. the iconography of the serpent links the gnostics with the earliest occult traditions. in ancient egypt the serpent was the symbol of duality, it was both creative and destructive. since it had both a forked tongue and dual penis, it was used to represent the potential's for good and evil within sexuality and the intellect. as the serpent of earth it represented that which destroys, the constant returning to the earthly cycles. in this representation it was reproductive, earth bound and destructive. while for the e

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ain a good working knowledge of the theories regarding dream interpretation, the nature of symbols and in the case of jung- the collective unconscious and archetypes. then start experimenting with various symbols, consider such images as the pentagram, hexagram, elemental symbols, even religious images and icons. explore these on various levels, first intellectually, look at your own reactions to the symbol, other people s reactions, traditional attitudes etc. then project it onto your mind screen, see it, move around it, spin it around, explore it. then, turn it into a doorway, and go through it. there is a whole world waiting within symbols and images. meditation and concentration to start our consideration of meditation and concentration, it would probably help if we offered a definitio

and evocation. the chalice. water. the chalice is the projection of the intuition of the gnostic. it has many uses including offerings and the eucharist within the gnostic liturgy. the dagger. air. the dagger or small blade is the projection of the intellect. in some rites it is exchanged for a sword. it is used to contain energies and create sigils and signs. the pentacle. earth. the pentacle is the symbol of the body or physical form. it is used to earth the powers that are invoked, at times it is exchanged for a bowl of salt and water. there are many other accessories which can be used in ritual practise, in some sense it is up to you to decide what tools you want to use, and how to use them. incense. incense purifies the air and sets the mood. it can also be used for the manifestation

gnostic message was still being twisted and manipulated by the dominions of the demiurge. while the names of the enemies may have changed, their approach was remarkably similar. as the battle intensified, energies on both sides prepared for the change that was going to take place. on the side of the light world many arose, each of which interpreted the transformation in their own way, and through the symbol systems of their own unconscious. however, confusing this may seem at first glance, if we look behind what they wrote and said, and ignore the great variance in symbolism, we can deduce a similar core vision. between 1844 and 1914 something momentous occurred, there was a change in the energy which operated through the seat of ra. in terms of astrological cycles, the equinox of the gods

has four nexus dates- 1844, 1904, 1964 and 2004. to fully appreciate the nature of these dates and the heraldic period as a whole we need to come to some understanding of the various schools of thought which observed it. this is a difficult thing because all of these schools were not necessarily aware of the nature of the change. each experienced something, but that something varied according to the symbol-system of the school. in some sense it is gnostic theurgy page 210 akin to what may happen if we interviewed a range of people about a robbery which occurred a week or so ago. each would have seen the event according to their own psychological structure, prejudices and values that are part of their make-up. while each maintain their objectivity and may even vigorously defend their inter

GOETIA LUCIFERIAN

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

f fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the

n seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. 20 upon the hour of noon- invocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height sc

present the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated with the specific sigils from ones alphabet and done so in the noon tide sun, sacred to shaitan, the djinn of fire. the wand corresponds also to the phallus, the solar vessel which spills forth the elixir of the sun. the pentacle of tetragrammaton the symbol of strength and conceptual imagery of the pentacle of solomon, the magus who bound the djinn of this book. the pentacle may be worn as a method of encircling 25 the self in the mask of purity, thus remaining a symbol of the mind in unity with the will. often in evocation/invocation, spirits become points of obsessional belief which seem to speak or send impulses and desires to the sorce

ng. 37 b agares a spirit which allows the understanding of both languages and interpretation, agares is a spirit which accelerates the perception of languages, communication magical and otherwise. in the design of my sethanic /shadow alphabet (see austin spare s alphabet of desire, i made silent invocations to agares to speed the communication of the subconscious to the conscious. earthquakes are the symbol of a strong will and individual presence. 31 legions of spirits assist in such operations. c vassago vassago is an angelic ruler of the tarot; silently invoked this prince may produce impulses and initiatory associations via the tarot thus allowing instinct to grow with association of such tools of divination. vassago is also ideal for the willed divination of future initiation, a gatew

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

the north. trace the banishing hexagram of water. vibrate ararita. turn to the east. perform the analysis of the keyword. perform the rdthe 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 7:51 am lesser banishing ritual of the pentagram (lbrp) introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

s (remain in the north and say "in the divine name adonai ha-aretz, i open this temple in the element of earth. may the archangel uriel look with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the we

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

(remain in the east and say "in the divine name elohim tzabaoth, i open this temple in the element of water. may the archangel gabriel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

(remain in the east and say "in the divine name shaddai el chai, i open this temple in the element of earth. may the archangel raphael look with favor upon this ceremony! may the angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte sig

GOLDEN DAWN RITUALS B

ms 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 color. this alludes to a deep and profound mystery. the mystery is that the macroprosopus is represented by hyha and is contained, yet hidden, within the symbol of the microprosopus. the symbol of the microprosopus is the pentagram, while the symbol of the macroprosopus is the hexagram. the pentagram is a most potent symbol and is the signet star of the microprosopus. it represents the operation of the eternal and divine spirit and the four elements under the divine presidency of the name, hwchy. to understand this profound mystery is of the gr

am may be explored by methods of traveling and skrying in the spirit vision. 4 the pentagram ritual 5 (s.b.r.p. and s.i.r.p) the pentagram is under the presidence of hwchy. the four elements form a cross in the pentagram and are governed by hwhy with the point uppermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the

opposing astral force by simply tracing it in the air before the opposing force. let the adept take due care, to in all cases make certain the pentagram is proportional, and the ends fully closed. observe that the invoking pentagram of m begins from n and n begins from the angle of m. o, like l, begins with. the adept should take notice that an active-passive elemental relationship exists within the symbol of the pentagram. trace the kerubic sign of the element in the center of the pentagram. should you need to limit or confine the elemental energy as in talisman working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery s

man working, then draw a circle clockwise around the pentagram; otherwise, do not draw a circle around it. the basic rule is that thou shall invoke toward and banish from the point to which the element is attributed. m has a watery symbol, k. it is the container of rain and moisture. o is symbolized by the sign of e. e is the sign when the hot sun is most fiery upon the earth. n is represented by the symbol. it is a symbol of alchemical distillation. l hath the laborious b. the following manner is the correct way to trace the kerubic emblems in the center of their respective pentagrams. 10 symbols: spirit wheel aquarius kerub leo kerub eagle kerub taurus kerub the attributions of the elements in their respective position are derived from the winds: east wind is attributed to m. southern wi

GOLDEN DAWN RITUALS C C1

2 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation of the seven planets under the presidency of the sephiroth and the letters of the seven

ace the line from left to right. banishing hexagrams are traced contrary to the course of the sun. when the adept is invoking a planet using the hexagram, it is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m.d. l k f a c b y y q p as stated earlier, the two triangles are traced from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: sa

n l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six invoking hexagrams of the planets must be traced in their regular planetary order. the symbol of a shall be traced in the center. for banishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke

ishing a draw the banishing hexagrams of each planet in the regular order (not reverse order, and trace the symbol of a therein (see diagrams on pages 12 and 13) special consideration when invoking 5 the primary method of invoking and banishing 5 is the same with some important considerations. luna changes, so let the adept be certain to invoke or banish the correct aspect of luna. in most cases, the symbol of 5 should be traced thus: y. it symbolizes luna in her increase and is thus favorable. when traced thus: 2, it symbolizes luna in her decrease. this means limitation and restriction, which is not favorable. luna at the full moon is traced thus. at the new moon, it is a dark circle: 3. these last two forms are seldom employed and are not good in most cases. should the adept desire to i

GOLDEN DAWN RITUALS E

have our order, the rosea rubea et aurea crucis. combined together, they are the symbols of the "receiving force" just below the rose and above the bottom l arm is a white section. on it is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right

udes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors m

six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow v

GOLDEN DAWN RITUALS F

sing the lotus wand, to hold it by the white portion when performing the qabalistic cross, and in addition, holding the kerubic bands that apply to each of the elements. 4 step 8 upon completion of the s.i.r.p, let the adept move to the west of the altar and face east, holding the lotus wand by the white band. trace in the air over the rose cross, as if one was standing in the center of the rose, the symbol of the circle and the cross (this is a solar cross with a circle around it. at the same time, invoke all of the divine and angelic names of trapt, saying the following (while reciting the prayer, raise your hands and eyes skyward, and lower them as you finish "o thou most sublime majesty on high, who art at certain seasons worthily represented by the glorious sun of trapt, i beseech the

GOLDEN DAWN RITUALS K

great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning" second adept "a wand terminating in the symbol of the binary and surmounted by the tav cross of life, or the head of the phoenix, sacred to osiris. the seven colors between light and darkness are attributed to the planets. it symbolizes rebirth and resurrection from death" chief adept "my wand is surmounted by the winged globe, around which the twin serpents of egypt twine. it symbolizes the equilibrated forces of the spirit and the

GOLDEN DAWN RITUALS SADD

le no. 1 element of the vertical column (m in the 1st column) triangle no. 2 m. triangle no. 3 element of the horizontal column. triangle no. 4 m. below is a sample illustration derived from the lesser angle of the earth tablet. in the servientsquare in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the water tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery c- d. the tarot key for d

GOLDEN DAWN RITUALS SCONTINUED

ature of that square. tablet of union triangle no. 1 element of column (m in the 1st column) triangle no. 2 m. triangle no. 3 below triangle no. 4 m. below is a sample illustration derived from the lesser angle of the b tablet. in the servient square in rank w and column w, the column w is attributed to a and therefore the astrological symbol will be an airy sign. the rank is ruled by w therefore the symbol will be mutable a, c. the tarot key for c is the lovers. the hebrew letter attributed to it is z. the geomantic attribution is albus. take the c tablet, a angle, column h, rank y. the column is ruled by h which is attributed to c. therefore the astrological symbol will be a watery sign. the rank is ruled by y, therefore the symbol will be cardinal or fiery water- d. the tarot key for d

GOLDEN DAWN RITUALS U1

t is, of uneven length. in the case of the drunkard, the equilibrium of the sphere of sensation and consequently that of the nephesch, is disturbed. in consequence, the thought rays are shaken at each vibration so that the sphere of sensation of the nephesch is caused to rock and waver at the extremities of the physical body where the ruach action is bounded. the thought, therefore, is dazzled by the symbol of the sphere of sensation in the same way as the eyes can be dazzled in front of a mirror if the latter is shaken or waved. the sensation, therefore, then conveyed by the thoughts is that the sphere of sensation oscillating and almost revolving around the physical body, bringing giddiness, sickness, vertigo and the loss of idea of place and position. nearly the same may be said of sea

GOLDEN DAWN RITUALS U3

e when "skrying" in the spirit vision. through his own arcane wisdom, he knows the disposition and correspondences of the forces of the macrocosmos. selecting not many, but one symbol, and that balanced and with its correlatives, then sendeth he a thought-ray from his spiritual consciousness, illuminated by his higher will, directly unto the part of his sphere of sensation which is consonant with the symbol employed. there, as in a mirror, doth he perceive its properties as reflected from the macrocosmos, shining forth into the infinite abyss of the heavens. thence can he follow the ray of reflection therefrom, and while concentrating his united consciousness at that point of his sphere of sensation, can receive the direct reflection of the ray from the macrocosmos. thus, receiving the dir

GOLDEN DAWN RITUALS U4

t to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 skrying in the spirit vision g.h. frater d.d.c.f. 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 symbol, place, direction or plane being known whereon it is desired to act, a thought ray is sent unto the corresponding part of the sphere of sensation, and thence by drawing a basis of action from the refined astral light of the sphere of sensation of the nephesch, the thought ray is sent like an arrow from a bow right through the circumference of the sphere of sensation directly into the pl

GOLDEN DAWN RITUALS VENUSZAM16

nce the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical

GOLDEN DAWN RITUALS Z1

der is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the

white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element

e yellow cross of gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n, the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad, and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red cor

made only unto the higher. the red cross may be bordered with gold in this instance to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore is the banner of the west the symbol of twilight, as it were, the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its positio

s represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged with a red calvary cross of six squares. this mitre represents the wisdom of hmkj as a duplicated aspect of rtk, attracted by the symbol of self sacrifice. the sceptre is wielded by the forces of flux and reflux, shown by the grip being referred to the path q, and it represents the attraction into the universe of the forces of divine mercy. the sephiroth and paths are marked only as bands, and owing to its meaning, should be carried by the hegemon in all conducting of the candidate as representing to the latter the attra

GOLDEN DAWN RITUALS Z2

. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spirit to be invoked, has painted on the back of it the circle and cross as shown on the hierophant s lamen. c. the names and formulae to be employed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three co

ely black. if from its nature the mixture will not admit of entire blackness, examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, of l. l. then, let the alchemist distill with a gentle heat until nothing remaineth to come over. le

wherefore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself in the curcurbite. r. holding the lotus wand by the white end, the alchemist now draws over the curcurbite the symbol of the flaming sword as if descending into the mixture. then, let him place the curcurbite to the east of the solemn invocation of the forces of f to act therein. the curcurbite is then to be placed between the pillars (or the drawn symbols of these same) for seven days, upon a flashing tablet of f. after this period, fit on the alembic head, and distill first in balneum mariae, then in

g the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of rtk. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most solemn invocation to the forces of rtk to render the result of the working that which he shall desire, and makes over each vessel the symbol of the flaming sword. this is the most important of all the invocations. it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. at the end of it, if it has been successful, a keen and translucent flash will take the place of the slightly colored flashes in the receiver of the curcurbite so

GOLDEN DAWN RITUALS Z3

s concluded. he advances by the invisible station of harpocrates to that of the evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator

for the first sign should always be answered by the second. the secret names of the saluting signs are, the attacking sign, or the sign of the enterer of the threshold. the sign of silence 1. this is simply that of secrecy regarding the mysteries. 2. it is the affirmation of the station of harpocrates, wherein the higher soul of the candidate is formulated in part of the admission ceremony. it is the symbol of the center and of the voice of the silence which answers in secret the thought of the heart. 3. the sign of silence withdraws the force put out by the sign of the enterer. take upon thyself as before taught the colossal form of the god harpocrates. bring the left foot sharply back, both heels together and beat the ground once with the left foot as it is placed beside the right. bring

l forces. the ceremony of the equinox the whole formulae of the ceremony of the equinox is intended to create a magical link between the sun, as the light of nature, and the order. it should be celebrated within 48 hours at least of the sun s actual entry into aries or libra. the single knock given by the hierophant heralds the initiation of a fresh current. the password, as already explained, is the symbol of the connecting link of the purpose of the ceremony, and therefore, before beginning fresh operation to attract a fresh current, the kerux proclaims that the former password is abrogated. in the whole ceremony, save at the exchange of insignia, the hierophant, hiereus, hegemon, stolistes, and dadouchos remain in their places. the kerux, or watcher of the gods is being the only one who

equilateral cross of the elements (of which the center would naturally be about the invisble station of harpocrates) but is arrested by the hegemon between the columns. the cross currents are thus thrown into the image of the calvary cross of the rivers to ally it with the symbolism of trapt and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representin

GOLDEN DAWN RITUALS ZAM10

e consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars on the right and on the left supporting me; splendor and victory, for they cross with the currents reflected from the supernal light. i am established as an eternal rock of righteousness, for dwsy is the foundation of the righteous. the sphere of my nephesch, and the seven palaces of twklm are cleansed and consec

GOLDEN DAWN RITUALS ZAM13

"the symbolic burying place of our founder christian rosencruetz which he made to represent the universe" chief adept "associate adeptus minor, in what part is he buried" third adept "in the center of the heptagonal sides beneath the altar, his head being toward the east" chief adept "why in the center" second adept "because that is the point of perfect equilibrium, just as the cross of christ is the symbol of the equilibrium of self sacrifice" chief adept "associate adeptus minor, what does the mystic number of our founder signify" third adept "the rose and cross of christ, the fadeless rose of creation, the immortal cross of light" chief adept "mighty adeptus exemptus, what was the vault called by our more ancient fraters and sorors" second adept "the tomb of osiris onnophris, the justif

yself" second adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" all "i renounce my birth name (states it, for i am (power name. i vow to give up myself in order that i may find myself" chief adept "the symbol of suffering is the symbol of strength. as brothers and sisters of the inner light, let us vow always to be strong, for we are the inheritors of a dying world. as we give up ourselves and our hearts, we become the heart of yehashuah, the glory of tiphareth, the reflected light of kether. we shine light on the world, thus giving it life. now, in the divine name of iao, i invoke the great

GOLDEN DAWN RITUALS ZAM16

ance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. th

GOLDEN DAWN RITUALS ZAM2

nd meditate on the seasonal circles. the top twelve is high noon, it is the sun at its apex. the bottom twelve is midnight, the time of greatest darkness. observe that these are the physical signs of light, lvx, to be performed with the deepest reverence during the "analysis of the keyword" sign of osiris slain at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit t

GOLDEN DAWN RITUALS ZAM21

s in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of t

GOLDEN DAWN RITUALS ZAM22

, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me and bring now thy spirit unto thy control, trws, so that this creature of talismans may have power, life, beauty and light to make a divine link with all those powers, majesties and graciousness which are summed up in the holy 11 name of trapt

GOLDEN DAWN RITUALS ZAM24

he rites of the order and observe the duties of my position with conscientiousness and loving care, not alone toward the temple itself, but every individual member; that i will cooperate with the guardians of the temple; that i will execute the decree of the chiefs of the second order, acting with justice and without fear of favor in accordance with the dictates of my conscience. this i affirm by the symbol worn upon the breast of the officiating adept (hierophant is directed to stretch out his hand in the direction of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades

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

GOLDEN DAWN RITUALS ZAM8

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

of all things. the element of is fused between the spiritual/higher and the mundane/lower, hwchy. with a circle drawn around the pentagram, it represents the \ybwrk and the wheel of. one final point of symbolism of the pentagram is that it becomes a tremendous force for the letter h, the feminine aspect, the letter of the great supernal mother \yhma amya. if we reflect from every second point of the symbol of the hexangle, it would then be titled a hexagon. when it is reflected from every third point, it then takes on the form of the hexagram. this symbol, the hexagram, directly refers to the sephira trapt. the hexangle is a fitting representative for the powers of the hexad which operates through nature. the hexad does this by the dispersal of rays of the various planets and the zodiacal

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

7 for example on the paving blocks above the nilometer at elepantine island, aswan. i am indebted to us film maker robert gardner for pointing this similarity out to me. graham hancock fingerprints of the gods 93 12,000 years ago, when lake titicaca was more than 100 feet deeper than it is today, tiahuanaco would have been an island, as shown above. equally thought-provoking was the appearance of the symbol of the cross on many of these ancient blocks. recurring again and again, particularly at the northern approach to puma punku, this symbol always took the same form: a double crucifix with pure clean lines, perfectly balanced and harmonious, deeply recessed into the hard grey stone. even according to orthodox historical chronology these crosses were not less than 1500 years old. in other

the first and most remote of these is represented by ocelotonatiuh, the jaguar god: during that sun lived the giants that had been created by the gods but were finally attacked and devoured by jaguars. the second sun is represented by the serpent head of ehecoatl, the god of the air: during that period the human race was destroyed by high winds and hurricanes and men were converted into monkeys. the symbol of the third sun is a head of rain and celestial fire: in this epoch everything was destroyed by a rain of fire from the sky and the forming of lava. all the houses were burnt. men 9 from the vaticano-latin codex 3738, cited in adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into bi

adela fernandez, pre-hispanic gods of mexico, panorama editorial, mexico city, 1992, pp. 21-2. graham hancock fingerprints of the gods 104 were converted into birds to survive the catastrophe. the fourth sun is represented by the head of the water-goddess chalchiuhtlicue: destruction came in the form of torrential rains and floods. the mountains disappeared and men were transformed into fish. 10 the symbol of the fifth sun, our current epoch, is the face of tonatiuh, the sun god himself. his tongue, fittingly depicted as an obsidian knife, juts out hungrily, signalling his need for the nourishment of human blood and hearts. his features are wrinkled to indicate his advanced age and he appears within the symbol ollin which signifies movement.11 why is the fifth sun known as the sun of move

griswold morley, an introduction to the study of maya hieroglyphs (introduction by eric s. thompson, dover publications inc, new york, 1975, pp. 16-17. 8 new larousse encyclopaedia of mythology, paul hamlyn, london, 1989, pp. 437, 439. 9 ibid, p. 437. 10 fair gods and stone faces, p. 62. graham hancock fingerprints of the gods 109 family of obviously related11 but slightly different gods sharing the symbol of the snake. quetzalcoatl/kukulkan/itzamana was quite explicitly portrayed in many of the mexican and mayan accounts as having been accompanied by attendants or assistants. certain myths set out in the ancient mayan religious texts known as the books of chilam balam, for instance, reported that the first inhabitants of yucatan were the people of the serpent. they came from the east in

egyptian resurrection, the medici society ltd, 1911, volume ii, p. 180. graham hancock fingerprints of the gods 156 uxmal. the sides of the stairway i was climbing were richly decorated with what the nineteenth-century american explorer john lloyd stephens described as a species of sculptured mosaic .13 oddly, although the pyramid of the magician had been built long centuries before the conquest, the symbol most frequently featured in these mosaics was a close approximation of the christian cross. indeed there were two distinct kinds of christian crosses: one the wide-pawed croix-patte favoured by the knights templar and other crusading orders in the twelfth and thirteenth centuries; the other the x-shaped saint andrew s cross. after climbing a further shorter flight of steps i reached the

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

or indirectly tend to be transformative and thus of the great white brotherhood. ciphers for decoding messages between the black lodges and their alien sponsors have always existed. but confusions of a deliberate nature exist; the ancient gnostics uncovered a cipher which clearly indicates that the story of the garden of eden in its conventional form is turned on its head. the serpent is clearly the symbol of knowledge, wisdom, the kundalini yogic force, the will-current that is, it is the symbol of liberation and self-mastery. the jealous gods, as read in the original manuscripts, are clearly the forces of blockage, self-denial and repression which is to say, the intelligences governing the black lodge. this knowledge of good and evil and life and death has been the terrible secret of in

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

t within the circle symbolizes man within the magical universe. crowley called the infinitely large circle nuit. the egyptian goddess of the night sky nuit (or nut) personified infinite space as well as the concept of objectivity. he called the infinitely small point hadil. the chaldean god 22 hadit (or had) personified pure consciousness as well as the concept of subjectivity. the egyptians used the symbol of the winged globe to represent a center of consciousness. whatever the symbol used, as a magician you will soon realize that the universe around you always faithfully expresses the thoughts and emotions that are within you. similarly, the thoughts and emotions within you are conditioned by the world environment around you.wherever you go, try to see your inner world and your outer wor

resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents 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 s

ed 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 symbols. for each quality or idea engraved on a pantacle, the symbol for its opposite should also be included so that the forces embodied are always balanced. in many magical operations the pantacle is used to represent the karma of the magician (occultism defines the pphysicalbody as the crystallization of one's past karma. its natural force is feminine. in enochian magick, the pantacle is the magical symbol of earth, and is especially used in those ope

subjectivity and objectivity, you will be under the bonds of karma. a balance such as that found in tan has two pans and a scale. a known weight or standard is placed on one pan and the object to be weighed on the other. any unbalanced condition will be detected by the scale. in ancient egypt such a balance was said to be located in the after-death state. the standard weight used was one feather, the symbol of the goddess maat, the goddess of truth and justice and the wife of the god thoth. the balance of the egyptians was operated by the god anubis. in addition to measuring one's karmic propensities after each life, the balance of maat was also used as a type of ini tiat ion ordeal. the candidate was obliged to weigh himself on the divine scale against the feather of maat (i.e, his karmic

ogressing spiritually to a special level. at this point in your growth you are ready to become something else than what you were before. you are approaching the important grade of magister templi (master of the temple. you will subconsciously know that you are changing, but the exact direction of the new growth is not yet known. because of the unruly nature of the new you, i t is cal led a beast. the symbol ism of babalon and the beast can be explained as your own unruly and unpredictable consciousness being driven around the ae thyr by the seduct ive nature of the environment. the feminine current in lea is one of strong fascination. 228 the environment is seen as especially alluring. this may or may not be seen in a sexual context. babalon may not appear as a beaut i ful harlot( this ter

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

. 407: iiz golde ein ar geroetet, gefiuret unde gefunkelt ufjeglich kriuze gelcetet/ true, the cock is an emblem of vigilance, and the watchman, to command a wide view, must be highly placed; 2 but it is quite possible that the christian teachers, to humour a heathen custom of tying cocks to the tops of holy trees, made room for them on church-towers also, and merely put a more general meaning on the symbol afterwards (see suppl. at the head of wildfowl the eagle stands as king, and is the messenger of jove. in our beast-fables the raven seems to take upon him the parts both of wolf and of fox, uniting the greed of the one with the other s cunning. two ravens, huginn and muninn, are, like the two wolves, constant companions of cvsinn (p. 147; their names express power of thought and rememb

hen schaden und in heim ze hus laden (entice/ tiirh. wh. 2281. do in der tot heim nam in sin gezimmer (building/ braht heim in sin gemiure (walls/ lohengr. 143. 150. these are deviations from the original idea, which did not provide him with a dwelling of his own; or is he here an equiva lent for hel? probably, like all messengers (ra. 135, like hermes the con ductor of souls, he carries a staff] the symbol of a journey, or of delegated authority. with this wand, this rod (of wish, he touches whatever has fallen due to him: la mort de sa verge le toucha, meon 4, 107.1 to death is ascribed a highway, levelled smooth and kept in repair, on which the dead travel with him: des todes pfat wart g ebenet/ turl. wh. 22a. 23b( da moht erbouwen der tot sin strdze, bit. 10654. nu seht, wie der tot um

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

in term rosae crucis in the title. its colleges and university were also incorporated, and a patent was secured from the united states government protecting the name and symbols of the order in the united states and throughout the world. the name and symbols are also registered with many other nations of this jurisdiction. amorc is the only rosicrucian movement in north america having a patent on the symbol of the cross with one rose in its center, which is the true ancient symbol of the order in all lands. therefore, amorc repeats again its statement: it is a part of the worldwide rosicrucian order, most jurisdictions of which use the same name except for slight variations due to translation in foreign languages. it is part of the one and only rosicrucian order that is truly international

publishing houses or small organizations, either because they believe that the word rosicrucian simply means mystical, metaphysical, or arcane, or because they are deliberately attempting to deceive the public, it has been established in international congress and in many legal controversies that the word or term rosicrucian belongs exclusively to the fraternity or order that invented or devised the symbol of the rosy cross, and that the term rosicrucian distinctly applies to and describes one organization and one system of philosophical thought. the name and symbols of the rosy cross are the exclusive property of the legitimate fraternity, and its chartered bodies throughout the world. ques. has the a.m.o.r.c. any relation in the past or present with the roman catholic church, or the jes

nion scotland senegal sierra leone singapore south africa suriname sweden switzerland tahiti togo trinidad.tobago united states uruguay venezuela wales zaire zimbabwe [63] part five mystic symbols and their meanings especially prepared for this manual [64] the explanation of ancient symbolism is included in the rosicrucian teachings [65 [66 [67 [68 [69 [70 [71] evolution of the cross many who see the symbol of the rosy cross for the first time believe it to be a christian symbol.very likely a roman catholic symbol.and most surely a religious symbol. we have found that we are called upon daily to make some explanation, not only about the rosy cross, but the cross in any form, in our correspondence. we trust, therefore, that this explanation will anticipate many questions. first of all, let

nt and animal life, was a great mystery. that the seed in the ground, or any cell of living matter, could reproduce its kind and assist in maintaining a continuous line of its own species, proved the continuity of all life, or in other words, demonstrated the principle of immortality, through birth, transition, and rebirth. this led them to the doctrine of reincarnation and the crux ansata became the symbol of that belief in immortality. one will see at once that the relation to sex matters was remote and purely incidental, as must be the study of such physical processes in relation to the whole scheme of the continuity of life. the rosicrucians today use the crux ansata as a symbol of immortality and reincarnation exclusively. to them it has no other meaning. in a study of some of the oth

one rose, and a symbol composed of a cross with seven, or three, or four roses in the form of a wreath around the cross or over the cross, is not a true rosicrucian symbol, but a personal adaptation, counterfeit, or an imitation. the most ancient of all pictures of the rosicrucian symbol, and all references to it in the most ancient manuscripts, describe it as a gold cross with a "ruby red rose" the symbol described herein as the true rosy cross is registered in the united states patent office as the official rosicrucian symbol, and such patent registration is held exclusively by amorc. the name and symbol are also registered with many other nations of this jurisdiction [73] the rose and the cross a book might be written upon the subject of the symbology or mystical meaning of the rose an

HANDBOOK OF EGYPTIAN MYTHOLOGY

4; hmp aten (aton) aten was a form of the sun god promoted by king amenhotep iv in the fourteenth century bce. this king changed his name to akhenaten, which probably means one effective on behalf of aten. he built huge roofless temples to aten, at first in thebes and then in a new capital city, akhetaten (horizon of aten. aten was shown as a disk or sphere with rays ending in human hands holding the symbol of life. in akhetaten (modern tell el-amarna, aten was worshipped as the sole god without equal. he was the god of light who had made the world and sustained it every day. surviving hymns to aten stress his role as benevolent creator. there is no long sequence of events leading up to creation. aten is simply said to have made everything according to his heart when he was alone. this act

rsonified as a separate god known as the august djed. deities, themes, and concepts 127 some early uses of the djed symbol imply that it could be thought of as a pillar holding the sky above the earth. once a year the reigning king joined in a ceremony at memphis to raise a tall djed column by pulling on ropes. ptah, the chief god of memphis, carried a scepter that combines the djed with an ankh, the symbol of life. life, stability, and power were the three qualities that gods traditionally bestowed on kings. raising the djed column was also part of the heb sed (jubilee festival) through which an aging king s powers were renewed. on some occasions the raising of the djed was preceded by a mock combat between people representing the opposing forces of order and chaos. by the new kingdom, th

s the father of terror. the statue was believed to guard hidden treasure, which it sometimes revealed to the deserving. according to one legend, the great sphinx kept the sand from overwhelming giza until a zealous holy man destroyed its power by mutilating the statue s face. in modern times, the great sphinx has been seen as the guardian of the hidden wisdom of the lost kingdom of atlantis or as the symbol of an ancient galactic master race who built a second sphinx on mars. see also feline deities; horus; montu; ra; seth references and further reading: p. jordan, riddles of the sphinx. stroud, england: 1998. g. posener (ed. sphinx. in a dictionary of egyptian civilization. translated by a. macfarlane. paris: 1962, 267 268. primary sources: sphinx stela of amenhotep ii; sphinx stela of th

HEAVEN HELL

fore osiris attained to the high position which he occupied in the dynastic period. on the other hand, the evidence on this point which is to be deduced from the papyrus of ani must be taken into account. at the beginning of this papyrus we have first of all hymns to ra and osiris, and the famous judgment scene which is familiar to all. we see the heart of ani being weighed in the balance against the symbol of righteousness in the presence of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that

e of the great company of the gods, and the weighing takes place at one end of the house of osiris, whilst osiris sits in his shrine at the other. the "guardian of the balance" is anubis, and the registrar is thoth, the scribe of the gods, who is seen noting the result of the weighing. in the picture the beam of the balance is quite level, which shows that the heart of ani exactly counterbalances the symbol of righteousness. this result thoth announces to the gods in the following words "in very truth the heart of osiris hath been weighed, and his soul hath stood as a witness for him; its case is right (i.e, it hath been found true by trial) in the great balance. no wickedness hath been found in him, he hath not purloined the offerings in the p. 51 temples, 1 and he hath done no evil by de

is protected with a row of spear beads, and from the ceiling hang four heads of gazelle, or oryges; according to a legend certain enemies of osiris transformed themselves into these animals, and were slain by the god. on the platform, immediately in front of the god, stands thoth, in the form of a mummy, and be serves as the standard of the balance; the object in the pan is being weighed against the symbol of "evil, which it seems to counterbalance exactly. this being so, it seems that the wickedness of the deceased did not go beyond a recognized limit. anubis, in the upper corner of the scene, addresses some words to thoth, who bears the balance on his shoulders. in the small boat near the balance is a pig being beaten by an ape; 1 the name of the pig is am-a, but neither his functions

HEKAS

s to aby-fi-hamat-'the black head of wisdom' or 'seat of knowledge' and constitutes a cipher of certain secret practices used in sects and tribes preserving a gnosis of ancient origin in persia and from thence disseminated through the migration of arab peoples and influences into europe and spain: the arabic triliteral root fhm forms the words meaning 'to perceive, understand 'wisdom' and 'black. the symbol of the goat with a torch, to indicate intellect, betwixt it's horns was a symbol of the aniza tribe, as was a sign identical to that called 'the witches foot- this served as the tribal mark or wasm. we may go on to give yet further examples which will provide links between the words used today within the sabbatic rites and mysteries and their counterparts throughout the world both today

HELENA BLAVATSKY THE KEY TO THEOSOPHY

t bear fruit of itself except it abide in the vine; no more can ye, except ye abide in me. i am the vine-ye are the branches. if a man abide not in me he is cast forth as a branch, and is withered and cast into the fire and burned. now we explain it in this way. disbelieving in the hellfire which theology discovers as underlying the threat to the branches, we say that the "husbandman" means atma, the symbol for the infinite, impersonal principle, while the vine stands for the spiritual soul, christos, and each "branch" represents a new incarnation. q. but what proofs have you to support such an arbitrary interpretation? 1. universal symbology is a warrant for its correctness and that it is not arbitrary. hermas says of "god" that he "planted the vineyard" i.e, page 87 the key to theosophy

ildren of the white fathers, and the dark mothers of india, and vice versa. ferho (gnostic. the highest and greatest creative power with the nazarene gnostics (codex nazaraeus. fire-philosophers the name given to the hermetists and alchemists of the middle ages, and also to the rosicrucians. the latter, the successors of page 152 the key to theosophy- hp blavatsky.txt theurgists, regarded fire as the symbol of deity. it was the source, not only of material atoms, but the container of the spiritual and psychic forces energizing them. broadly analyzed, fire is a triple principle; esoterically, a septenary, as are all the rest of the elements. as man is composed of spirit, soul, and body, plus a fourfold aspect; so is fire. as in the works of robert flood (de fluctibus, one of the famous rosi

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

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

n losing money, too, and if it should fall in your fifth circle, it's also connected with an extravagant attitude. if it should fall in the twelfth circle, your flamboyant way of living might get you into money or other difficulty, while the fifth circle means you're a spendthrift with your feelings towards other people. it's a warning card, urging you to be a little bit cautious in whatever area the symbol may fall. it's not too important a card for spellcasting, because you don't want to cultivate that kind of an attitude. seven of clubs heralds arguments and personal weaknesses that might need to be corrected. the card in the fifth circle might mean you are constantly involved in love affairs, and if it's in the seventh, you and your partner have arguments all the time. your whole way o

INITIATION INTO HERMETICS

le on a piece of paper, in the middle of it two squares, one upon the other so that you get a regular octagon. this octagon indicates that we have to do with a symbol of the four elements in their positive and negative results. the circle itself represents the all-comprehensive akasa-principle from which the four elements derived. mark the center of the octagon by any sign you like that indicates the symbol of the elementary. the paper you use for the drawing has to be big enough to allow the created elementary to stand on the sign in the center of the octagon. now engrave the same sign on a very tiny round object, best on copper, silver or gold disk, though any other kind of metal will do, in a diameter of 1/2 inch. if nothing else is available, a small piece of wood will do for our purpo

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ng beef (if raised hindu, and so forth. this antinomian stance is no different than the stances above, but it draws the most fire from the public, because it is a reminder to the sleepers that they could awaken, and such reminders are always painful. for those of us along the lhp, we often forget how painful the light was to our eyes when we first left the cave. after the initiate has broken with the symbol systems that teach obedience, he or she must create his or her own cosmology. it is at this point when a unified, coherent picture of the universe begins to emerge from the four areas of body, mind, emotions, and will that the initiate has the first taste of rulership of the inner world. rulership of the inner world means a sense of reality and purpose in what one does. we have all had

INVOCATION OF THE ADVERSARY

arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. one- the fallen seraph lucifer, the angelick essence of the black flame, the very source of our wisdom

n seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpio

ISIS UNVEILED

iverse. three trinities emanate and are blended in it, forming a supreme unity. these trinities, or the triple trim&rti, are: the tfara, ndrl, and virdj the initial triad; the ami, vdyu, and surya the manifested triad; brahmft, vishnu, and siva, the ereaiice triad. each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends, llius the last becomes but the symbol in its concrete expression; the necessarianism of a purely meta- 68. note id cudworth* true inutuctuid sytlem, ii, p. 324: london, 184s. 69. l. jiwxiuiot: lt ipiritume dant le nutnde, p. 13, digitizecoy google 40 isis unveiled pliysical conceptiod. together with svayammih, they are the t n sephi- roth of the hebrew kabaliats, the ten hindfi prajdpatu the ain-soph of the former, answerin

of wisdom and knowledge; the accumulation of the spirit of things, and the fermentation and subsequent strength of that esoteric knowledge being justly symbolized by wine. the mystery related to the drama, of eden; it is said to have been first taught by janus, who was also the first to introduce in the temples the sacrifices of 'bread' and 'wine' in commemoration of the 'fall into generation' as the symbol of the 'seed "i am the true vine, and my father is the husbandman" says jesus, alluding to the secret knowledge that could be imparted by him "i will drink no more of the fruit of the vine, until that day that i drink it new in the kingdom of god" the festival of the eleusinian mysteries began in the month of boe- dromion, which corresponds with the month of september, the time of grape

god in the saixed silence of their sanctuaries, the ignosant ma sses of every nation were left to adore something which was certainly less than the eternal substance ot the buddhists, the so-called atheists. as brahma, the deity manifested in the mythical manu, or the first man (bom of stttgambu, or the sdf-existent one, is finite, so jehovah, embodied in adam and eve, is but a hvnian god. he is the symbol of humanity, a mixture of good with a portion of un- avoidable evil; of spirit fallen into matter. in worahiihdg jehovah, we simply wor- ship luture, as embodied in man, half- spiritual and half-material, at best: we arc pantheists, when not fetish worshipos, like the idolatrous jews, who sacrificed on high places, in poves, to the per- bonified male and female principle, ignorant of ia

the fiute of pan, in the midst of the four half-naked seasons. on the christian tombs of the cemeteiy of st. calixtus, orpheus charms the animals. elsewhere, the christ as jupiter* pluto, and mary as proserpina, receive the souls that mercury wear- ing the broad-brimmed bat, and carrying in his hand the rod of the soul- guide (psyckopompot) brings to them in presence of the three fates. pegasus, the symbol of the apotheosis; psyche, the symbol of the immor- tal soul; heaven personified by an old man, the river jordan; and victory figure on a host of christian monuments" as we have elsewhere shown, the primitive christian community was composed of small groups scattered about and organized in secret socie- ties, with passwords, grips and signs. to avoid the relentless persecutions of their

JASMUHEEN THE FOOD OF GODS

s. and imagine it flowing down their body, up their spine etc; or we can send it in through our brow chakra to their brow chakra. always keeping the figure 8 symbol of infinity shape through the bodies as the energy crosses over. i recommend that the solo practice of the microcosmic orbit be done for 5 minutes daily as a morning inner breakfast routine. the blending of the energies like this with the symbol of infinity pattern helps bring us into a more harmonious sharing state and opens our telepathic connection especially when we send the energy through the brow centre. it also allows us to be more sensitive and in tune with each other as well as opens the doors for both heart and brain orgasms (for the exact practice of this please read mantak chia s books on the microcosmic orbit and s

hakra system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the highest, purest nature of every individual. a person experiencing enlightenment sometimes undergoes the affect of having their body surrounded by light, which may remain for days, which is spoken of as being clothed with the solar splendor. divine nutrition program. technique no. 16: meditation to open o

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

n antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a question, in the lower sense, in this regard, of the word loose, namely, wanton, and the word lech, or leche, and lecher &c. consider, also, in the solemn and terrible sense, the name crom-lech, or crown, or arched entry or gate, of death. the druidical stones were generally called cromlec

phallus. the hebrew letter shin, or sin, counts for 300 in the hebraic numeration. each spica, or spike, may be taken to signify 100, or ten tens. we have strong hints here of the origin of the decimal system, which reigns through the universal laws of computation as a natural substratum, basis, or principle. this powerful symbol, also, is full of secret important meanings. it will be remarked as the symbol or figure assigned in the formal zodiacs of all countries, whether origidal zodiacs, or whether produced in figure-imitations by recognising tradition. the marks or fig. 7. the letter shin 50 the rosicrucians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman con

cians. symbols of the zodiacal signs, virgo-scorpio, are closely similar to each other, with certain differences, which we behold! i show you a sign. virgo. libra. scorpio. the woman conqueror leading the dragon. the restored world, or captivity captive" recommend to the judicious consideration of close and experienced observers. fig. 8. the templar banner: the famous beauseant. fig. 9. fig. 8 is the symbol, or hook, of saturn, the colour of whom, in the heraldic configuration, is sab, sable, or black, divided, party per pale, with the opening light of the first crescent moon of the post-diluvian world* fig. 9 is the same* the shining star as the harbinger in the moon's embrace. meaning the divine post-diluvian remission and reconciliation. thus the sublime mahometan mythic device or cogni

a burning lamp, that passed between these pieces (genesis xv. 17. the first appearances of god, then, being in glory or, which is the same thing, in light or fire and he showing his acceptance of sacrifices in so many instances by consuming them with fire, hence it was that the eastern people, and particularly the persians, fell into the worship of fire itself, or rather they conceived fire to be the symbol of god s presence, and they worshipped god in, or by, fire. from the assyrians, or chaldeans, or persians, this worship was propagated southward among the egyptians, and westward among the greeks; and by them it was brought into italy. the greeks were wont to meet together to worship in their prytamia, and there they consulted for the public good; and there was a constant fire kept upon

orms the cross as thus: fig. 15 (b) cross (c) fig. 16. fig. 17. fig. 18. fig. 19. in figure c, the union of fig. 16 and fig. 17 forms the cross. fig. 18 is the mundane circle. fig. 19 is the astronomical cross upon the mundane circle. the union of fig. 18, fig. 17, and fig. 16, in this respective order, gives the crux-ansata, so continual in all the egyptian sculptures, which mark or sign is also the symbol of the planet venus, as below. fig. 20. the crux-ansata. fig. 21. mark of the planet venus. their origin is thus traced clearly to the same original meanings, which reappear under all sorts of disguises, and are varied in innumerable ingenious ways, in all the mythologies incessantly disclosing, and inviting, and as continually evading and escaping discovery. this abstruse mark particul

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

o: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to nehuniah ben hakana/ 1st century c.e. new york: samuel weiser, inc, 1979. neugroschel, joachim. gfrom the bahir, h in the secret garden, edited by david meltzer (new york: seabury press, 1976. other references. abrams, daniel. gthe condensation of the symbol eshekhinah f in the manuscripts of the book bahir, h in kabbalah: journal for the study of jewish mystical texts, vol. 16, edited by d. abrams and a. elqayam (los angeles: cherub press, 2007. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981: 7. gsefer habahir h (translated excerpts. dan, joseph. gershom scholem and the mystical dimension of jewish histo

KNOWLEDGE LECTURE FIVE

e referred to the ten sephiroth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usa

the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself with the powers of fire, consecrating himself wholly until the burnt sacrifice is consummated and the christ is conceive

KNOWLEDGE LECTURE FOUR

yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol m

KNOWLEDGE LECTURE ONE

e for this is that they are extremely common elements of rituals, and even normal activities and for the sake of grace, i'd like to see them performed without prompts. i'm not too concerned with perfection or quality, as long as it "looks good- thelemites note that the traditional g.d. qabalistic cross does not include iao] introduction to the ritual there is a much employed ritual which utilizes the symbol of the pentagram as a general means to banish and invoke the elemental forces. this ritual is called the lesser ritual of the pentagram. however, it should not simply be regarded as a mere device to invoke or banish, for it is really the stone of the wise and incorporates within its structure a high magical formula of self-initiation. it is, to all intents and purposes, a ritual of self

stice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then brought to the actual pillars, and has to name them and their parts under the symbol of the scales of balance. he also has to name the guardian of the gateway who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his steps, saying "because i am silent, because i am pure" and it must know that his aspirations are pure enough hand high enough for him to be allowed to tread upon it. he is then allowed to announce to tho

L 003

this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are n

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

arsham adams, the book of the master, p. 96) 22. in ancient egypt they recognized seven souls, or life-forces, coming forth from the most high. students of eastern philosophy call them the primordial seven, and they are mentioned in the book of dzyan(*see the secret doctrine, by h. p. blavatsky) six of these were prehuman; the seventh was our humanity, and was brought forth from the virgin neith. the symbol attached to that bringing forth was that of the pelican, who was fabled to draw blood from her own breast in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also re

t in order to feed her young; this later became a prominent symbol in the rosicrucian philosophy, which seems to have been derived largely from egyptian teaching. we read in egyptian hieroglyphics of gthe one and the four, h referring to horus and his four brothers. of that we also read in the stanzas of dzyan; and another expression common to both is gthe one from the egg h. in egypt the egg was the symbol for the setting sun, which is often seen in that shape when about to touch the horizon. that egg passed into the underworld, and was hatched there, and out of it came the young sun the next morning, rising in his strength, which was called gthe flame born of a flame h. all this bore a deeply mystical significance, which was explained in the mysteries. 23. when osiris died, isis and nept

2 is taken from the same source. the stars represent the three lighted candles and the black dot the vacancy in the north, where there is no light. in our co-masonic lodges we follow the english custom of having the three candles beside the seats of the three principal officers, but they are still in the same relative positions. in this, as in other matters, there is no orthodoxy in masonry. 112. the symbol upon the eastern side of the altar is a circle bounded on the north and the south by two lines. in the centre there should be a point- the point within a circle round which a m.m. cannot err. the circle, as shown on the t c b c, is drawn the full size of the altar, so that it touches or almost touches the v.s.l. an explanation of this which is often given in lodge lectures is that as th

often given in lodge lectures is that as the circle is bounded by two lines, which signify moses and solomon, and also by the v.s.l, anyone who keeps himself within that circle and follows the precepts of the v.s.l. as thoroughly as did moses and solomon will not err. 113. in ancient egypt, however, long before the time of the jews, it was already a symbol with many meanings. first of all, it was the symbol of the sun-god, ra; secondly, it bore to the egyptians the signification of the earth circling round the sun. that was with them a portion of the secret knowledge reserved for the mysteries. there was a still older tradition, which held the circle to be the equator and the dot in the centre to be the pole-star, whose position changes because of the precession of the equinoxes, in which

le-star, whose position changes because of the precession of the equinoxes, in which the egyptians took great interest. the inclination of the chief passage of the great pyramid was determined by the position of the pole-star of the period. this symbol was used once more to indicate the all-seeing eye- an idea easily suggested by the dot in the middle of the circle. 114. another interpretation of the symbol by the egyptians was particularly beautiful, and all brn. will find it well worth remembering whenever their eyes fall upon it. the three columns, representing wisdom, strength and beauty, were stated to stand round god fs throne, which was the altar itself, which they took to signify love. thus the circle describes the love of god, and the two lines which bound it are the lines of duty

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ng in the heart of man. 305. furthermore, the idea of the jews that some day the temple should be rebuilt is itself spiritualized and transformed, and it was taken as an allegory of the attainment of divine perfection both in man and the universe. the jews, whose rich oriental minds delighted in exuberant and complex allegory, conceived a veritable city of temples, of which king solomon s was but the symbol- temples and palaces each relating to a different aspect or plane of nature and forming an intricate system of reflections and correspondences. the prototype of all this wealth of symbolism is found in the mysteries of egypt, wherein the measurements of the great pyramid were studied as emblematical of the proportions of the universe, and contained vast stores of occult and astronomical

s(*hippolytus. refutation of all heresies, bk. v, iii (ante-nicene library ed) 371. this symbol referred to the divine life of god, ever-changing, ever-renewed, buried in the earth of the lower planes, only to rise in other forms to a fuller and more abundant life, passing from manifestation to manifestation without end. this was explained by the hierophant to the initiates, and the simplicity of the symbol and the beauty and profundity of the meaning underlying it formed a fitting climax to a wonderful ceremony. 372. the myths of the greater mysteries 373. the meaning of various myths was explained in detail in the instruction given to the initiates. the legend of persephone or proserpine (kore) is clearly an occult parable of the descent of the soul into matter. if we remember how the st

f evolution. those forms are not conceptions of the human brain; they are truths of the higher planes. we have formed the habit of studying the books of euclid, but we study them now for themselves, and not as a guide to something higher. the old philosophers pondered upon them because they led to the understanding of the true science of life. 382. another toy with which bacchus played was a top, the symbol of the whirling atom pictured in occult chemistry. yet another was a ball which represented the earth, that particular part of the planetary chain to which the thought of the logos is specially directed at the moment. also he played with a mirror. the mirror has always been a symbol of the astral light, in which the archetypal ideas are reflected and then materialized. thus each of thos

LEFT HAND PATH AND RIGHT HAND PATH

uch of the symbolism that they associate with the more "traditional" right- hand path, such as the following biblical passage: and he shall separate them one from another, as a shepherd divideth his sheep from the goats. and he shall set the sheep on his right, but the goats on his left- matthew 25: 32-33 taking a cue from this, modern followers of the left-hand path in the west sometimes utilize the symbol of a goat or baphomet, and sometimes refer to followers of right- hand path religions as sheep, implying that they exhibit a "herd mentality. usage in modern occultism today, the terms left-hand path and right-hand path are almost exclusively used by self-proclaimed followers of the left-hand path, who hold varying opinions of the right- hand path; some see the two paths as equally vali

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

in an inverted pentagram encircled by hebrew letters spelling out leviathan did not become the foremost symbol of satanism in the public consciousness until after the founding of the church of satan in 1966. the word baphomet dates back to records of the trial of the knights templar, and there are ongoing discussions concerning its derivation and meaning. however, there is no clear evidence that the symbol that has come to be referred to as baphomet is similarly derived. the first artwork for an image of a goat face in a pentagram appeared in a 1931 book on freemasonry by oswald wirth (1931, 60. this was, however, only a pentagram containing a goat s face. it was not the full sigil of baphomet as delineated in the satanic bible. the concept is the same, but the actual art is not. the firs

r plaques. this new version was then used on the cover of the 1968 lp, the satanic mass, produced by the church of satan. finally, this symbol was widely released with the publication of the satanic bible in 1969, where it adorned the cover and appeared on the interior page introducing the section detailing the satanic ritual. it was in the satanic bible that this graphic was first referred to as the symbol of baphomet in any publication available to a mass audience: the symbol of baphomet was used by the knights templar to represent satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps most appropriately, the scapegoat. baphomet represents the powers of dar

man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star (136) peter h. gilmore see also church of satan; lavey, anton for further reading: bessy,maurice. a pictorial history of magic and the supernatural. london: spring books, 1964. first publish

to develop in various directions by the several groups that later split off from this organization. the church of satan originated from an attempt to create a carnal religion consciously opposed to the spiritual nature of most other existing religions which melded elements of western ceremonial magic and occultism with various materialistic philosophies under the aegis of the archetype of satan, the symbol of the one who opposes and questions the status quo. the church advocates a philosophy of individual pragmatism and hedonism, rather than emphasizing the worship of satan. it promotes the development of strong individuals who seek gratification out of life, and who practice the selfish virtues as long as they do not harm others. rooted in epicureanism, many of lavey s teachings focused

york:macmillan, 1987. turner, alice k. the history of hell. new york: harcourt brace& company, 1993. van der leeuw, g. religion in essence and manifestation. vol. 1. 1933. gloucester, ma: peter smith, 1967. lavey, anton szandor anton szandor lavey (1930 1997) was the founder of the church of satan, the first organized church in modern times promulgating a religious philosophy championing satan as the symbol of personal freedom and individualism. unlike the founders of other religions who claimed divine inspiration, lavey readily acknowledged that he synthesized satanism from his own understanding of the human animal and insights from earlier philosophers who advocated materialism and individualism. concerning his role as founder, he asserted that if he hadn t done it himself, someone else

LIBER 777

and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8 marking the intersections. join 19, 12, 13, 23, 78, 79, 89. let 6 be the point of intersection of 19, 57, 48. on 78 erect an equilateral b with its apex away from 1

LIBER AASH

ces, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be but a pisacha or a yantra or a deva. 35. and in all shalt thou create the infinite bliss, and the next link of the infinite chain. 4 liber a fash vel capricorni pnevmatici 36. this chain reaches from eternity to eternity, even in triangles.is not my symbol a triangle?.ever in circles.is not the symbol of the beloved a circle? therein is all progress base ill

LIBER ASTARTE

ttained to any vision of absolute beauty without attaching to it material objects in the first place. a second class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus

LIBER CLXV A MASTER OF THE TEMPLE

rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously, and do not discuss your results with casual friends

LIBER III VEL JUGORUM

iber o. being derived from a r.jayoga practice described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are no

LIBER LVII

spelling of aiwaz was zwyo= 93, after having the latter spelling communicated to him by one samuel a. jacobs who knew the correct orthography for the simple reason that it was his middle name (patronymic, to be precise. t.s] on the qabalah 35 seems the buddhist view of the samsara-cakkram. 106. wn, nun, a fish. the number of death. death in the tarot bears a crosshandled scythe; hence the fish as the symbol of the redeemer. icqus= jesus christ, son of god, saviour. 108. chiefly interesting because 108= 2 2 3 3 3= the square of 2 playing with the cube of 3. hence the buddhists hailed it with acclamation, and make their rosaries of this number of beads. 111 \yhla awh dja .he is one god [la, aleph, an ox, a thousand. the redeeming bull. by shape the swastika, and so the lightning .as the ligh

is more assailable. also it does spell dsj, mercy, and this is sometimes useful. 73. the two ways to kether, gimel and chokmah. hence venerable, but not much good to the beginner. 74. dml, lamed, an expansion of 30. reads .by equilibrium and selfsacrifice, the gate. thus useful. also 74= 37 2. so we see 37 1= 37, man.s crown, jechidah, the highest soul..in termino. 37 2= 74, the balance, 2 being the symbol .in via. 37 3= 111, aleph, etc, 3 being the mother, the nurse of the soul. 37 4= 148 .the balances. and so on. i have not yet worked out all the numbers of this important scale. 77. zo, the goat, scil. of the sabbath of the adepts. the baphomet of the templars, the idol set up to defy and overthrow the false god.though it is understood that he himself is false, not an end, but a means

n. 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 babalon rideth. see liber 418. note 419+ 156= 575= 23 25, occultly signifying 24, which again signifies to them that understand the interplay of the 8 and the 3. blessed be his holy name, the interpreter of his own mystery! 434. daleth, the holy letter of the mothe

LIBER LXVII THE SWORD OF SONG

and torture springs, a lion an anguished flesh and blood, a vulture on ill-omen wings, a cannibal74 on human food. nor do i cry the scoffer.s cry that christians live and look the lie their faith has taught them: none of these inspire my life, disturb my peace. i go beneath the outward faith find it a devil or a wraith, just as my mood or temper tends! and thus to-day that .christ ascends. i take the symbol, leave the fact decline to make the smallest pact with your creative deity, and say: the christhood-soul in me, risen of late, is now quite clear even of the smallest taint of earth. supplanting god, the man has birth(.new birth. you.ll call the same, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistransl

LIBER LXXVIII

the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass, and on the shoulder-pieces and buskins, he wears as a crest a winged black horse fs head. he grasps a club with flaming ends, somewhat similar to that in the symbol of the ace of wands, but not so heavy, and also the sigil of his scale is shown; beneath the rushing feet of his steed are waving flames and fire. he is active.generous.fierce.sudden.impetuous* note that the kings are now called knights, and the princes are now called kings. this is unfortunate, and leads to confusion; the princes may be called emperors without harm. remember only that

ood-natured and underneath a dreamy appearance. imagination stronger than feeling. very much affected by other influences, and therefore more dependent upon dignity than most symbols. she rules from 20 c to 20 d. c of c queen of nymphs or undines. xi the prince of the chariot of the waters king of cups a winged kingly figure with winged crown seated in a chariot drawn by an eagle. on the wheel is the symbol of a scorpion. the eagle is borne as a crest on his crown, cuirass and buskins. general attire like king of wands. beneath his chariot is the calm and stagnant water of a lake. his armour resembles feathers more than scales. he holds in one hand a lotus, and in the other a cup, charged with the sigil of his scale. a serpent issues from the cup, and has its head tending down to the water

ther an orb of gold. she is impetuous, kind; timid, rather charming; great-hearted; intelligent, melancholy; truthful, yet of many moods. if ill dignified she is undecided, capricious, changeable, foolish. she rules from 20 i to 20 j. c of e the queen of gnomes. xix the prince of the chariot of earth king of pentacles a winged kingly figure seated in a chariot drawn by a bull. he bears as a crest the symbol of the head of the winged bull. beneath the chariot is land, with many flowers. in one hand he bears an orb of gold held downwards, and in the other a sceptre surmounted by an orb and cross. increase of matter. increases good or evil, solidifies; practically applies things. steady; reliable. if ill dignified he is selfish, animal and material: stupid. in either case slow to anger, but f

f (riches and wealth. herein are hywal and hyuhh set over this decan as angel rulers. xxvii the lord of peace restored two of swords or pikes two crossed swords, like the air dagger of a z.a.m, each held by a white radiant angelic hand. upon the point where the two cross is a rose of five petals, emitting white rays. at the top and bottom of the card are two small daggers, supporting respectively the symbol= thus, and g representing the decanate. contradictory characters in the same nature, strength through suffering; pleasure after pain. sacrifice and trouble, yet strength arising therefrom, symbolized by the position of the rose, as though the pain itself had brought forth beauty. arrangement, peace restored; truce; truth and untruth; sorrow and sympathy. aid to the weak; arrangement; ju

LIBER MMCMXI NOTE ON GENESIS

t the shells is nogah, the sphere of venus, exalted unto holiness (venus is the goddess of love) liber mmcmxi 8 our father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+

s of light t at the threshold of the infinite worlds! now compare this with the particular exordium (g d ms. z1: b at the ending of the night at the limits of the light thoth stood before the unborn ones of time then was formulated the universe. r then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law

exemplify the trinity, for that they are the initials of three hebrew words, which are the names of the persons thereof, viz: b ben, the son. jwr ruach, the spirit (here the mother. ba ab, the father note how here again the son is first for humanity and the father last. these three letters, then, symbolise the three in one unmanifest. yet is there in them the all-potency of life. for 2+ 2+ 1= 5, the symbol of power, mother supernal, and h also is a, lamb of god and dawn of the life of the year. wherefore in them lieth concealed and hidden, not alone the divine white brilliance of the three supernals (awh, cwdqw [wrb, but even also that gleaming glory which partaketh of the redness, and which cometh from the bornless age, which is beyond kether. as it is written in ancient hindu scripture

LIBER XXXIII AN ACCOUNT OF AA

ence, both divine and natural. but as men multiplied, the frailty of man necessitated an exterior society which veiled the interior one, and concealed the spirit and the truth in the letter, because many people were not capable of comprehending great interior truth. therefore, interior truths were wrapped in external and perceptible ceremonies, so that men, by the perception of the outer which is the symbol of the interior, might by degrees be enabled safely to approach the interior spiritual truths. but the inner truth has always been confided to him who in his day had the most capacity for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, o

for illumination, and he became the sole guardian of the original trust, as high priest of the sanctuary. when it became necessary that interior truths should be enfolded in exterior ceremony and symbol, on account of the real weakness of men who were not capable of hearing the light of light, then exterior worship began. it was, however, always the type or symbol of the interior, that is to say, the symbol of the true and secret sacrament. the external worship would never have been separated from interior revel but for the weakness of man, which tends too easily to forget the spirit in the letter; but the masters are vigilant to note in every nation those who are able to receive light, and such persons are employed as agents to spread the light according to man fs capacity and to revivify

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

analy- deities, themes, and concepts 321 sis of voluspa how it also brought chronological unity. stanza 2 implies its presence in seed; it moves to a symbol of completed creation (stanza 19, gathering place of the gods (27, ancillary to baldr fs death (31, shaking symbol of the imminent demise of the cosmos (46.47, and finally, in the wooden lots chosen by hoenir (stanza 63) after ragnarok, it is the symbol of the new world. in his description of the pagan temple at old uppsala written around 1070, adam of bremen says that a large yew tree stands in front of the temple and that it is from the branches of this tree that sacrificial victims are hung. the connection with yggdrasil is obvious: a large tree at the center of the religious landscape. the concept of a gworld tree h is widespread i

LUCIFERIAN SORCERY

, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain as the child of samael and eve, and that in congress the dragon spit filth into her and bore cain

hrough the diving of darkness one shall embrace the light. while working through the currents of chaos magic, discordian aspects are not pursued within toph. we utilize many aspects of magick and sorcery, thus through the exploration of many 12 avenues can an effective path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the

r small triangles representing the four elements as described later. they are: upper west triangle blue for air lower west triangle green for water upper east triangle yellow for earth lower east triangle red for fire the circle surrounding the hexagram within the circle is significant in the words of power used. ahkh-ka-djed which is derived from charles pace. ahkh/akhu is ba and ka in union and the symbol of immortality, or life. ka is the holy guardian angel or higher familiar, the solar force or true will that guides our movement and direction towards our infinite possibility. djed is the holy union with the dead, the spine or backbone, the supporting base. these words in union represent the great work and 19 infinite possibility of the magickian. the individual is no longer bound by t

LUCIFERIAN SORCERY AND SET TYPHON

my prey) like a ravening beast transformation into the crocodile-god from the egyptian book of the dead set is considered in the developing luciferian gnosis as the adversary, an early form of the adversary. the crocodile god sebak in the egyptian book of the dead draws some aspects similar in nature to set, such as the forms he would take. seemingly, it is considered by the initiatory focus into the symbol and traits of set, verily the greatest of the gods embodied many different aspects and forms in egyptian mythology. seker seems to also be a god associated with the early manifestation of set, in the tuat, one of the tunnels which were under the control of seker were guarded by a serpent with four legs, scorpions, vipers and other winged demons. the arabic word tawfan according to e.a

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

themselves. thought dictates advancement by positive practice of magick and sorcery. ones own darkside must be explored in areas not normally embraced by occult orders. the qlippoth as described in michael ford s the book of the witch moon is a demonic astral region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essen

MACNULTY W KIRK KABBALAH AND FREEMASONRY

n of symbols, but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and the ladder (jacob's ladder) which has three principal rounds, faith, hope, and charity. in 1797, when this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid-winter. today, after the de-christianization of the order, they are said to r

this regard by three authoritative books written by well respected masonic authors: freemasons' guide and compendium by bernard e. jones;36 symbolism in craft freemasonry by colin dyer; and the craft by john hamill. each of these authors is, or was, a grand officer in the united grand lodge of england. i have taken the view that if these brethren have discussed a symbol in their published works, the symbol is a proper subject for public presentation. i will not always put the same interpretation on the symbols as those authorities have used. however, in devising my own understandings i think that i have been, in principle, faithful to the meaning of the ritual and the lectures. in many respects conducting one's own analysis and developing one's own interpretation of the symbolic structure

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

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

d--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras and the diatonic scale--therapeutic music--the music of the spheres--the use of color in symbolism--the colors of the spectrum and the musical scale--zodiacal and planetary colors. 81 fishes, insects, animals, reptiles, and birds jonah and the whale--the fish the symbol of christ--the egyptian scarab--jupiter's fly- the serpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flow

ever sought to communicate to each other those thoughts which transcend the limitations of language. rejecting man-conceived dialects as inadequate and unworthy to perpetuate divine ideas, the mysteries thus chose symbolism as a far more ingenious and ideal method of preserving their transcendental knowledge. in a single figure a symbol may both reveal and conceal, for to the wise the subject of the symbol is obvious, while to the ignorant the figure remains inscrutable. hence, he who seeks to unveil the secret doctrine of antiquity must search for that doctrine not upon the open pages of books which might fall into the hands of the unworthy but in the place where it was originally concealed. far-sighted were the initiates of antiquity. they realized that nations come and go, that empires

the different kinds of mistletoe will be employed with understanding by a medical science, which will be new because it is old* but one must not move quicker than science, which recedes that it may advance the further (see the history of magic) not only was the mistletoe sacred as symbolic of the universal medicine, or panacea, but also because of the fact that it grew upon the oak tree. through the symbol of the oak, the druids worshiped the supreme deity; therefore, anything growing upon that tree was sacred to him. at certain seasons, according to the positions of the sun, moon, and stars, the arch-druid climbed the oak tree and cut the mistletoe with a golden sickle consecrated for that service. the parasitic growth was caught in white cloths provided for the purpose, lest it touch th

ys "their temples wherein the sacred fire was preserved were generally situate on eminences and in dense groves of oak, and assumed various forms--circular, because a circle was the emblem of the universe; oval, in allusion to the mundane egg, from which issued, according to the traditions of many nations, the universe, or, according to others, our first parents; serpentine, because a serpent was the symbol of hu, the druidic osiris; cruciform, because a cross is an emblem of regeneration; or winged, to represent the motion of the divine spirit* their chief deities were reducible to two--a male and a female, the great father and mother--hu and ceridwen, distinguished by the same characteristics as belong to osiris and isis, bacchus and ceres, or any other supreme god and goddess representi

n the evening of the fifth day there was a torch race, on the sixth a procession led by a statue of iacchus, and on the seventh an athletic contest. the eighth day was devoted to a repetition of the ceremonial for the benefit of any who might have been prevented from coming sooner. the ninth and last day was devoted to the deepest philosophical issues of the eleusinia, during which an urn or jar--the symbol of bacchus--was exhibited as an emblem of supreme importance. p. 30 ceremonies were performed at midnight. some of those sleeping spirits who had failed to awaken their higher natures during the earth life and who now floated around in the invisible worlds, surrounded by a darkness of their own making, occasionally slipped through at this hour and assumed the forms of various creatures

MASTERING WITCHCRAFT

tten. not only will you use these runes to write your witch name on your magical tools, but also to write it on your witch jewels. signs of identification all witches and warlocks usually possess items that are often known by occult ritualists as jewels; in a witch's case these are items worn like jewelry signifying witchdom to those that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes

our left hand now, and taking your wand in your right, trace the sigil in the air above it three times, strongly visualizing a line of blue fire streaming from the tip of the wand and forming a great glowing sigil hanging in the air. again repeat the binding spell three times "creature of paper, i name thee vassago. thout art vassago" then, again with the wand, draw three crosses in the air above the symbol, and seal with the words "so mote it be" now, moving in a clockwise direction, circumambulate the circle, carrying the sigil in your left hand, your wand in your right. finish at the east of the circle, facing east. hold the wand upright over the sigil and invoke vassago with these words: by satandar and asentacer i conjure thee o thou great and holy vassago! vassago! vassago! vouchsafe

on your breast must hang the important pentacle of protection (this applies to any companions as well. at the first stroke of midnight, approach the west side of the altar table, facing east, and consecrate the photograph in the altar triangle with salt and water and incense. with the wand you must then trace an equal-armed cross surrounded by a circle in the air above the photograph, visualizing the symbol burning with a blue radiance as you did in vassago ritual. as you perform each of the consecrations, say these words: colpriziana offina alta nestera fuaro menut i name the [name of deceased] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say th

] thou art [name of deceased. the circle cross you trace over the photograph is, like the triangle and pentacle, a witch symbol of great antiquity. some witches, who are hermetically inclined, say that it is an abbreviated version of the alchemical rose cross, whereas others see it as being a type of the crux ansata, or egyptian ankh, symbolizing divine life. in this particular instance, however, the symbol connotes a different history altogether, being derived from the same source as that old pirate device familiar to all readers of treasure island, the skull and crossbones. this emblem makes its appearance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanie

rance in more serious context in both templar and masonic symbolism, alongside that of the witch tradition. it is the sign of osiris. its proper import is that of death (sometimes accompanied by resurrection, and most necromantic processes make use of it. it is also used in laying curses on people, as you will find out in chapter 6, which deals with magical warfare and such matters. having traced the symbol above the photograph, carrying the wand in your right hand, the photograph in your left, proceed clockwise, walking backwards, to the rim of the circle in the eastern quarter and, holding the wand upright over the photograph, pronounce the following conjuration to the east: spirit of [name] deceased, thou mayest now approach the gates of the east to answer truly my liege demands. berald

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

at. this conjuration thou shalt say and perform, turning thyself unto the east, and if they appear not, thou shalt repeat it unto the spirits, turning unto the south, the west, and the north, in succession, when thou wilt have repeated it four times. and if they appear not even then, thou shalt make the sign of tau upon the foreheads of thy companions, and thou shalt say: conjuration. behold anew the symbol and the name of a sovereign and conquering god, through which all the universe fears, trembles, and shudders, and through the most mysterious words of the secret mysteries and by their virtue, strength, and power. the key of solomon page 30 i conjure ye anew, i constrain and command ye with the utmost vehemence and power, by that most potent and powerful name of god, el, strong and wond

draw near unto us without delay and without fear, as far as is possible unto ye, here before this circle, as supplicants gently and with discretion, to accomplish our will in all and through all. if ye come promptly and voluntarily, ye shall inhale our perfumes, and our suffumigations of pleasant odour, which will be book one page 35 both agreeable and delightful unto ye. furthermore ye will see the symbol of your creator, and the names of his holy angels, and we shall afterwards dismiss ye, and send ye hence with thanks. but if, on the contrary, ye come not quickly, and ye show yourselves self-opinionated, rebellious, and contumacious, we shall conjure ye again, and exorcise ye ceaselessly, and will repeat all the aforesaid words and holy names of god and of the holy angels; by the which

MEANING OF MASONRY

d repute. those who enter it, as the majority do, entirely ignorant of what they will find there, usually because they have friends there or know masonry to be an institution devoted to high ideals and benevolence and with which it may be socially desirable to be connected, may or may not be attracted and profit by what is disclosed to them, and may or may not see anything beyond the bare form of the symbol or hear anything beyond the mere letter of the word. their admission is quite a lottery; their initiation too often remains but a formality, not an actual awakening into an order and quality of life previously unexperienced; their membership, unless such an awakening eventually ensues from the careful study and faithful practice of the order's teaching, has little, if any, greater influ

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

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

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

e of the lord (a glorified spiritual body) for ever" the third degree is completed in, and can only be more fully expounded by reference to, the holy royal arch ceremony. a separate further paper will, therefore, be devoted to that ceremony. the masonic apron from what has been said in these pages the full significance of the apron will now be perceived and may be summarized thus- 1. the apron is the symbol of the corporeal vesture and condition of the soul (not so much of the temporal physical body, as of its permanent invisible corporeity which will survive the death of the mortal part. 2. the soul fabricates its own body or" apron" by its own desires and thoughts (see genesis iii, 7" they made themselves aprons) and as these are pure or impure so will that body be correspondingly transp

MICHAEL FORD WITCHMOON

ransferring to magickal purposes. it is used to charge a particular wish, or focus energy and bring it into manifestation in a specific form. karezza is an ancient technique which requires an immense amount of control and concentration. it may include autoerotic methods (masturbation) which are implemented to reach the point of orgasm and shortly before the sorcerer stops and focuses instead upon the symbol of their intention. once this stage is complete the sorcerer can enter a dream state in order to project the ideal envisioned. karezza produces exceptional results which can provide an immense power base within the self. the practice itself also teaches discipline, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcer

magickian truly evolves. the union of the two varcolaci represents them as the doors of the gate of the abyss, the entry to the astral plane of knowledge as well as the qliphoth, being the astral abode of vampires and other spirits. the bat like wings of the varcolaci represent the powers of astral flight and the nightside current which exists through their waves of sight. the pentagram itself is the symbol of reverse entry via the death posture, in which initiation of the witch is accomplished. the 32 32 pentagram is the key to the abyss and the shadow spectrums of the mind. the varcolaci sigil was received via trance by blood moon asuar (10, after a careful description from the author of what he received via the astral plane. this was received and consecrated in 1994 e.v. and has been us

ase of lard and be smeared upon the body. the intention should then be bound into the ointment, by focused concentration, before taking to the night sky in dream. the webs of belief are always formed out of inspiration, a flash of consistent desire which in turns recovers in the incarnation of lust. astral sabbat initiation the initiation into the witches sabbat mysteries are the primary focus of the symbol of all magick, that of a hidden or shadowed nature. to reveal and understand is the very essence of what humans are and what their varied individual goals are. study now and practice more. the astral sabbat is a calling towards the dreaming self, that of which will be opened unto the gates of the watcher, all things are of basis in the astral and take flesh through the will itself. once

foot coffin which was painted black. upon the coffin was painted a silver image of the lord of the crossroads, being in voudoo tradition baron carrefour which is associated with choronzon in it's masculine aspect. such symbols as the eye and the hand representing the zos and kia were painted as well. the coffin was consecrated and upon it was placed a skull with both the sigil of black eagle and the symbol of the crossroads or the twins within the voudoo tradition. a circle was inscribed in black with the names of power laylah, lilith, hecate, choronzon and thanatos in red. candles of both colors were placed outside each name inscribed on the outer rim of the circle. a triangle with an eye representing kia was painted in indigo at the center, to hold the spirit which was to be evoked. we

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

marciniak, andwilliam bramley have espoused other important theories that seek to account for thepresence of evil in the world. these accounts relate to the same idea of alien visitationand colonization. in this case, the alien invaders are referred to either as the serpentpeople or the brotherhood of the snake (it has been repeatedly noted that thoughphysical snakes were unknown on most islands, the symbol of the snake or serpent oncarvings, etc, is extremely conspicuous. in the apocalyptic fragment of clement, weread: and on earth shall be monsters, a generation of dragons of men, and likewise of serpents. but though this is their title, it should not be taken that they had the physical likeness of ser-pents, which they did not. a fuller explanation of this is provided later. though no t

the enemies of their masters. some of these geneticcreations had wings, others were polymorphic. so, we have it contained and recited inmost of the myths that the archetypal hero comes into conflict with a beast, a greatserpent, or hybrid demon. their combat is the staple method of proving prowess. itbecame a custom that when a prospective hero did overcome one of the dragons, thatthey would wear the symbol of the serpent on their heraldic shield or banner, in thesame manner as the native indians collected and wore human scalps. the hero wasthen also considered blooded. many of the demeaning hazing rituals of so-calledupper-classmen are throwbacks to this concept. when the moral sons of the serpents in their diasporas came upon a welcomingtribe or a suitable place to reside they set up the

robes. for instance,soldiers (one of the best kind of sacrificial victims) are adorned with ancient occult symbols(like pentagrams and acorns, etc) to wear, not so they can appear handsome, but that theyare correctly marked when they enter the place of the black mass (these sites were alsostrategically chosen, but not in the way the student of battle believes) the u. s. cavalry, forinstance, wore the symbol of the cross swords which is an occult symbol for the war ofarmageddon. for a reminder of the level of atrocity and demonic nature of the generals, irefer the reader to the classic films paths of glory and breaker morant, and to the dr.who features: war games, genesis of the daleks, state of decay, and enlightenment. many modern assassinations are committed at important sites on the ear

when it is said that the semen of enki merged with mud, it meant ovum (see p. 80)atlantis, alien visitation, and genetic manipulation215 appendix b: book abstracts eve (hawah/ava/hayah)all these words for the female meant to give life. she was also known as the lady of the serpent.the word hayah is akin to hayyat, which means serpent (see p. 80)omega was meant to represent a womb. it is close to the symbol of leo, where the sun was born in the ancienttimes. it is similar to the serpent sign, as well as that of libra, which is a v enusian sign (p. 77)no satan in genesisnowhere in the genesis account is there any mention, direct or indirect, of satans involvement, andyet it has become common practice for the church to portray the serpent as an emissary of satan, oreven as satan himself (p

en posed as to who the lord feared mightwant to kill cain, given that he and his parents were (according to the bible) the only living beings (p.102)gardner concludes that the mark was a sign of royalty that would distinguish cain. it was a coat ofarms to mark his lineage and prestige.the mark of cainthis was called in hebrew malkhut, from the akkadian malku, meaning sovereign (see p. 102) it was the symbol that has become known as the rose cross (rx)commentthis rx, is now pronounced phonetically as rex, the title given to monarchs. it is also the sym-bol one finds in the pharmaceutical fields and professions. the ancient annunaki were powerful alchemists/chemists.the cross and the circle this is the mark. it is also the sign for v enus in astrology. this is seen held inverted by the mon-a

MICHAEL W FORD THE VAMPIRE GATE

ually the first element of a practicing vampyre. non-devouring (self work- focus on the antinomian aspects of self, know who you are what you wish to achieve. spiritual energy is mentally drained from people through astral contact, as well as clairvoyance among others. the powers of astral hunting through dream and drinking the spiritual blood is only best described through the experience itself. the symbol of the vampyre who drinks blood from sleeping humans (opfers) is not far removed from the astral vampyre predator- known as varcolaci- who drains lifeforce from the sleeping humans astral body. the initiate also focuses via dream control shape shifting and recording dreaming events in a magical journal, this defines the imagination in its strength and weakness. can this be real, this is

nsidered most beautiful and is the one who teaches and enlightens humanity. in the areas of yatuk dinoih, sabbatic and luciferian sorcery, transformation occurs by the embrace and becoming of the opposing force, or adversarial (antinomian) ideas within the self. the initiate moves through the magical current to strengthen his or her own being. in a modern context, malak (angel) tauus (peacock) is the symbol of solar enlightenment, wisdom and beautiful developed being. 90 luciferian witchcraft by michael w. ford succubus publishing 2005 isbn 1411626389 the home publisher of luciferian witchcraft is here: http//www.lulu.com/succubusbooks "this is the revealed grimoire of the left-hand path. there is power for those willing to drink from the cup of the beast and his bride, the devil's harlot

s of the exploration of the dark recesses of the mind and spirit, transforming the self into a vessel of divinity, the daemonic itself. found in adamu are foundation rituals and theory of luciferian sex magick, the forbidden art of transforming consciousness and body into a temple of the adversarial spirit, being samael and lilith, to initiate the self and become a part of the divine by awakening the symbol of cain, the first satanist. adamu outlines practice which defines the how the luciferian sex magick path is a sucessful method of initiation which only strengthens and awakens consciousness. vampiric (spiritual) sex magick and ancient buddhism/bon po, including workings and descriptions of kali and her various mythological guises. adamu features numerous discipline-building excercises

MICHAEL W FORD NOX UMBRA

n our physical world which we seek to control from within. the forms in the nightside of which we assume (bat. wolf, moth, or a hybrid of each and others) are the extensions of our will and desire. the vampyre is a being which has deified itself through the antinomianian process of death and rebirth, one who has passed through the ancient aspects of set and anubis, the guardians of the threshold. the symbol of the dragon known as tiamat or leviathan is also ahriman, the coiled beast that is of serpent wisdom. the dragon has fueled the myths of dracula, the dragon race from wallachia. dracos, draconum is the very shadow of the immortal fountain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed no

demons of the point embrace me as your own! so it is done! by the circle which i evoke nas, shade gateway of the dead- i will walk in the world of shadow and twilight embrace. by the circle of mitrokht, which i evoke vampyre spirit of the eye and the voice, i summon you to encircle my being so it is done! invocation of the vampyre queen lilith lilith is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as i

MORALS AND DOGMA

has _three_ more faces, making _six _three_ more lines, making _twelve; and _one_ more point, making _eight. as the number 12 includes the sacred numbers, 3, 5, 7, and 3 times 3, or 9, and is produced by adding the sacred number 3 to 9; while its own two figures 1, 2, the unit or monad, and duad, added together, make the same sacred number 3; it was called the perfect number; and the cube became the symbol of perfection. produced by force, acting by rule; hammered in accordance with lines measured by the gauge, out of the rough ashlar, it is an appropriate symbol of the force of the people, expressed as the constitution and law of the state; and of the state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes

ven gates were marked, one for each planet, through which they pass, in descending or returning. we learn this from celsus, in origen, who says that the symbolic image of this passage among the stars, used in the mithraic mysteries, was a ladder reaching from earth to heaven, divided into seven steps or stages, to each of which was a gate, and at the summit an eighth one, that of the fixed stars. the symbol was the same as that of the seven stages of borsippa, the pyramid of vitrified brick, near babylon, built of seven stages, and each of a different color. in the mithraic ceremonies, the candidate went through seven stages of initiation, passing through many fearful trials and of these the high ladder with seven rounds or steps was the symbol. you see the lodge, its details and ornaments

ower of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested_ as light and splendor. the sun was his manifestation and visible image; and the sab ans worshipping the light-god _seemed_ to worship the sun, in whom they saw the manifestation of the deity. the moon was the symbol of the passive capacity of nature to produce, the female, of which the life-giving power and energy was the male. it was the symbol of isis, astarte, and artemis, or diana. the"_master of life" was the supreme deity, above both, and manifested through both; zeus, the son of saturn, become king of the gods; horus, son of osiris and isis, become the master of life; dionusos or bacchus, li

, after the storms of change and tumult. in the east of the lodge, over the master, inclosed in a triangle, is the hebrew letter yod [hebrew] or [hebrew. in the english and american lodges the letter g. is substituted for this, as the initial of the word god, with as little reason as if the letter d, initial of dieu, were used in french lodges instead of the proper letter. yod is, in the kabalah, the symbol of unity, of the supreme deity, the first letter of the holy name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point

name; and also a symbol of the great kabalistic triads. to understand its mystic meanings, you must open the pages of the sohar and siphra de zeniutha, and other kabalistic books, and ponder deeply on their meaning. it must suffice to say, that it is the creative energy of the deity, is represented as a _point, and that point in the centre of the _circle_ of immensity. it is to us in this degree, the symbol of that unmanifested deity, the absolute, who has no name. our french brethren place this letter yod in the centre of the blazing star. and in the old lectures, our ancient english brethren said "the blazing star or glory in the centre refers us to that grand luminary, the sun, which enlightens the earth, and by its genial influence dispenses blessings to mankind" they called it also in

MOTTA MARCELO THE COMMENTARIES OF AL

tention on my part, still less with identification of the extremes involved in the process. 7. i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go "it is i that go" liber aleph must be consulted for a full demonstration of this truth. we may here say briefly that hadit is motion, that is, change or 'love. the symbol of godhead in egypt was the ankh, which is a sandal-strap, implying the power to go; and it suggests the rosy cross, the fulfilment of love, by its shape. the wheel and the circle are evidently symbols of nuit; this sentence insists upon the conception of lingam-yoni. but beyond the obvious relation, we observe two geometrical definitions. the axle is a cylinder set perpendicularly to t

ely trying to defend a verse that he abhors. now, as he changes the subject, his manner improves. he never understood the meaning of this verse at all) hadit calls himself the star (not in the least; servants of the star& the snake are the adepts, serving babalon and the beast. one does not serve had it "for it is i that go, the star being the unit of the macrocosm; and the snake, the snake being the symbol of going or love, and the chariot of life. he is harpocrates, the dwarf-soul, the spermatozoon of all life, as one may phrase it. the sun, etc, are the external manifestations or vestures of this soul, as a man is the garment of an actual spermatozoon, the tree sprung of that seed, with power to multiply and to perpetuate that particular nature, though without necessary consciousness of

men, not being aware of their true wills, tend to invade the prerogatives of others with tiresome frequency. from fighting to make them masters like us' to 'fighting to save them from themselves' to 'dying for their sins' the distance is minimal. you cannot 'make' a king note the word in capitals. a king makes himself a king is a man who 'wears the crown; and the crown has, of course, always been the symbol of an activated sahashara. unless the symbol stands for reality, the man is a 'king' but in name. no church can make a king, no parliament can make a king. the king is, first of all, king of his own soul. next he may or may not be ruler over other men. the entire concept of kingship has been vitiated by two thousand years of dogma. it makes even archaeologists commit egregious mistakes

ons 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 prove to have been much more important than the indu

rom it. but apparently she is all right just so far as she is open, to enter or leave at one's pleasure, the gateway of eternal life. she is sakti, the teh, the magical door between the tao and the manifested world. the great obstacle then is if that door be locked up. therefore our lady must be symbolized as an whore (note daleth, the door= venus. the dove; free flowing; all this is linked up in the symbol) clearly, at last, the enemy is this shutting up of things. shutting the door is preventing the operation of change, i.e, of love. the objection to calypso, circe, armida, kundry, and co. is that one is liable to be shut up in their gardens. the whole of the book of the dead is a device for opening the closed vehicles, and enabling the osiris to go in and out at his pleasure. on the oth

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ate mariners exposed to their fury. on the other hand, his alone was the power of stilling the angry [102]waves, of soothing the troubled waters, and granting safe voyages to mariners. for this reason, poseidon was always invoked and propitiated by a libation before a voyage was undertaken, and sacrifices and thanksgivings were gratefully offered to him after a safe and prosperous journey by sea. the symbol of his power was the fisherman's fork or trident,[37] by means of which he produced earthquakes, raised up islands from the bottom of the sea, and caused wells to spring forth out of the earth. poseidon was essentially the presiding deity over fishermen, and was on that account, more particularly worshipped and revered in countries bordering on the sea-coast, where fish naturally formed

rivilege of naming the city. upon this poseidon struck the ground with his trident, and the horse sprang forth in all his untamed strength and graceful beauty. from the spot which athene touched page 116 with her wand, issued the olive-tree, whereupon the gods unanimously awarded to her the victory, declaring her gift to be the emblem of peace and plenty, whilst that of poseidon was thought to be the symbol of war and [107]bloodshed. athene accordingly called the city athens, after herself, and it has ever since retained this name. poseidon tamed the horse for the use of mankind, and was believed to have taught men the art of managing horses by the bridle. the isthmian games (so named because they were held on the isthmus of corinth, in which horse and chariot races were a distinguishing f

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ry circle with the magician at its center. there is more to it than this, of course. the protection of the four archangels is requested, along with the visualization of the archangels and the elemental forces associated with them. in detail, i ll be explaining how to do it later in this book. the pentagram represents man- the five points being his head, two arms, and two legs. inverted it becomes the symbol of baphomet, the goat of a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an ang

a thousand young. now to understand what baphomet represents, i need to give you a little lesson on the knights templar, a debased christian sect that practiced occult rituals. king phillipe of france had them burnt at the stake in the 14th century for worshipping baphomet- an idol with the head and feet of a goat, the breasts of a woman, and the wings of an angel. inverted the pentagram becomes the symbol of baphomet- the five points being two horns, two ears, and the beard. so now you know! love and witchcraft love has always been a problem. witches and witchcraft have long been associated with the search for love. the warlock of medieval times, desiring to arouse love and passion in another, was required to make a figure of wax to represent the woman whose company he desired above all

g the tips a fraction of an inch apart. look past your fingers at a spot in front of you. between your fingers, a hazy light should be visible. this is your magic power circulating around you< how to invoke the secret forces of nature enter your witching circle. face north. awaken the magic power within you and, keeping your eyes closed, visualize a golden square directly in front of you. this is the symbol of earth. using your own words, thank the spirits of earth for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this

ank them for being with you on this day and at this hour. remove the image from your mind. face east. visualize a blue circle in front of you. this is the symbol of air. thank the spirits of the air for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face south. visualize a red triangle in front of you. this is the symbol of fire. thank the spirits of fire for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the image from your mind. face west. visualize a silver crescent. this is the symbol of water. thank the spirits of water for all their help to others in days gone by. thank them for being with you on this day and at this hour. remove the im

is suitable only if you have developed a harmonic relationship with the elemental forces, if you have succeeded in awakening your magic power. enter your witching circle and face north, south, east or west. the direction that you face will depend on your desire. awaken your magic power, and as you finish taking the three breaths visualize an elemental symbol directly in front of you. now enlarge the symbol until it is several feet high, and pulsating with magical power. see it as clearly as you can. imagine you are bathed in its mystic light. try and actually breathe in this mystic light. imagine it circulating within you. now call forth the spirits of the symbol and ask them for help in achieving your desire. spend a few minutes thinking about whatever it is that you seek in the way of h

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

a peaceful universalism that was the rebirth of the thought of the pharaoh amenhotep iv. the templars echoed* we should recall that the essenes also dressed in white linen and practiced a form of solar worship. the uniform of the assassins consisted of a white robe, red cap, belt, and boots. the templars, at least the knights in the order, wore a white robe with a red cross on the chest. white is the symbol of light and red is the symbol of fire. the crusades and the templars 79 them on this point by trying to establish cooperative relations between easterners and westerners united in the desire for universal peace. despite the considerable influence of the arab world, however, there are no grounds for concluding that the templar order underwent a secret islamization, even if only relative

esy. heresy merely served as a pretext for seeming intolerance. true intolerance was born with the reformation. when we grasp the ferment of ideas and freedom of expression that was truly characteristic of the middle ages, it is easy to imagine how metaphysical questions would have been the natural subject of study for the elite of the master masons, both clerics and laypeople. their language was the symbol, which was expressed by carved stone in the time before printed books were available. the mischievousness expressed in certain sculptures which were sometimes erotic, to boot the depictions of bears and foxes wearing clerical garb, cardinals and popes suffering 210 from the art of building to the art of thinking in the fires of hell, and the couplings of clerics and nuns, should not be

the label of rationalist, because it simultaneously addresses the two poles of thought (discursive and intuitive. modern scholars, moreover, universal freemasonry 217 have recovered from many of the preventive measures taken against symbolism, notably that displayed against the alchemists since the time of lavoisier. they have grasped the hidden meaning of their writings and have understood that the symbol is a suitable kind of approach and even an expression of the truth. accordingly it is a priori of the transcendent. in the next chapter we will see that the organized implementation of symbolism occurs through ritual in order to transmit the profound and traditional teachings of freemasonry. signs of recognition we can divide the symbols intended to preserve the craft secrets of masonry

ok the place of the saints jupiter, mars, apollo, ceres, and proserpine or the ancient heroes of greece and rome or the caesars? even if this new art, especially prominent in the plastic arts, still speculative freemasonry 225 recalled the tradition, it no longer faithfully translated the civilization and life of that time. the cathedral no longer took the place of all the books. it was no longer the symbol of the faith, of love, of all. the peak of this evolution would be versailles. its strongly emphasized symbolic conception converges toward the unity of the solar majesty, image of the king and no other, who personally embodies grandeur and the perennial. this is a completely different world. based on this shift, it seems incontestable that a ritual continuing to express traditional val

nd house the holy of holies, the ark of covenant containing the tablets of the law. to the medieval mind, solomon's temple was the replica of god's true temple and must be visualized on two planes: that of the universe and the divine creation and that of man, the reduced form of the universe to which christ's incarnation had conferred a level of grandeur or some value sequal to it. the temple was the symbol of both the universal macrocosm and the human microcosm. this is the basic model of the christian church. no other religious edifice has as simply and eloquently expressed the immemorial symbolism of the temple consecrated to the godhead. its perfection was reached in the romanesque church, in the outline of its basic plan in squares and cupolas, sacred architecture's classic vocabulary

ONYX TABLET OF SET

from a human to a divine state of being? many have said that it is the recognition of the fact that set has chosen the initiate. but what does this mean? well, it means that we have undergone an experience similar to that of our ancestors' ancestors and have been given an opportunity to realize our own potential divinity. this is what i call the unity in diversity of the experience of priesthood. the symbol of this unity in diversity is the neter xepera, for each of us must realize this potential from within, unfolding our self-created divinity through xeper aided by set's touch. as magister kelly points out, one of our functions is to serve as living examples of the core principles of setian philosophy. here we see the unity in diversity principle asserting itself again, since the temple

PHILIP NEIL MYTHS LEGENDS EXPLAINED

and nut, the sky. nut lay on top of geb and the sky mated with the earth. but shu was jealous and wrenched the sky away, holding her aloft, and pinning the earth down with his feet. the children of nut and geb were the stars. shu, the air shu, father of the goddess nut, can be identified by his ostrich plume. he is usually shown holding nut and geb, the sky and the earth, apart. ankh the ankh was the symbol of life and whoever possessed it had the power to give or take life from lesser persons. only gods, kings, and queens had the authority to hold an ankh. god of the western desert ha, the god of the western desert, wears a bull s tail from his waist. this was part of the egyptian royal regalia, signifying power and fertility. symbol of rebirth shu s staff is in the form of a snake. becau

o seek shu and tefnut. when it returned, another eye had taken its place. the first eye wept, and its tears became the first human beings. so re placed it on his brow as the uraeus, or cobra, to rule the world and spit fire at his enemies. wedjat eye the left eye of the sky god horus (see p. 16) was identified with the moon. it was destroyed in his fight with his uncle seth, but made whole again; the symbol of the wedjat eye stands for wholeness and renewal. this tomb painting shows the worship of the benu bird. the egyptian world picture this image shows the egyptian gods in relation the world. in the center, the sky (nut) arches over the body of earth (geb, his bent knees indicating the uneven nature of the land, while the sun (re) courses between them. on the left stands shu (air, next

if apophis were ever to vanquish re, the sun would not rise. this daily cycle of death and rebirth came to symbolize the life cycle of humankind, who hoped after death to find a new birth. from the middle kingdom, the visible sun god re was complemented by an invisible divinity, amun, the hidden one, who as amun-re was worshiped as the king of gods. scarab beetle the scarabeus, or dungbeetle, is the symbol of re in his role as khepri, the rising sun. rolling along a ball of dung, the scarab beetle is a symbol of the sun itself. it was also a symbol of self-generation and rebirth, because of the way the young appear from the ball of dung. into the underworld here, the sky goddess nut raises osiris, the son of geb and nut and ruler of the underworld, to receive the sun disc before it goes o

anded the poison to flow away, leaving him fit and strong. the text of this story also had a practical purpose as a spell against poison. reciting the text over the images of four gods, including isis and horus, and making the patient eat a paper inscribed with the spell was guaranteed to be successful a million times. 15 re, the sun god the egyptian cat goddess bastet uraeus the enraged cobra is the symbol of the sun god (and of the pharaohs, who wore it on their foreheads; it is often depicted attached to the sun disc. according to one myth, the world was created by the archer goddess neith from the primeval waters of nun. she created the gods by saying their names, and then (in cow form) gave birth to the all-powerful re. re was born in an egg, and when he emerged from the egg he was da

red many political skills; the conference of the gods on the future of haiti cannot start without him. mountain origin the petro voodoo cult, which grew out of the rage of the slave experience, was born in the hills of haiti, among escaped slaves known as maroons. in 1791 a petro ceremony, led by a voodoo priest, boukman dutty, sparked an uprising for independence. grave the cross on this tomb is the symbol of baron samedi and the crossroad of death. an offering of rum to ghede stands at its base. all the voodoo gods are identified with catholic saints: erzulie with the virgin mary, legba with both st. peter and lazarus, ogoun with st. james the greater, damballah wedo with st. patrick, azacca with st. isidore, baron samedi with st. expedit, and so on. the voodoo gods incline towards the f

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

ge to the deity. its dogmas are based on the principles of humanity its mission is the study of that wisdom which serves to discern truth; it is the beneficent dawn of the development of reason and intelligence; it is the worship of the qualities of the human heart, and the repression of its vices; in fine, it is the echo of religious toleration, the union of all belief, the bond between all men, the symbol of the sweet illusions of hope, preaching the faith in god that saves, and the charity that blesses. thus it will be seen that this rite,which purports to be it continuation of the ancient mysteries, and pretends to contain a vast amount of instruction, does but announce the aim and mission of modern free-masonry. and yet its founder is the first to disobey the precepts which it enjoins

e the general prescriptions of the law, masons present themselves in the lodge, and at different masonic reunions, decorated with jewels and cordons not authorized, and which have no claim to be authorized: that some lodges,under the form ofmasonic rewards, distribute jewels that bear the greatest possible resemblance to the decorations of the civil order; and that,while the wearing of the apron, the symbol of labour, is more and more disused, insignia not recognized by the laws ofmasonry are every day more and more multiplied: that brethren,masons originally of the rite of memphis, whom the grand orient has admitted into its bosom,without, however, recognizing or authorizing the great number of degrees of that rite, forget the conditions of that admission, and wear on their cordons the os

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

d intended for nukva. since coupling [between z feir anpin and nukva] is dependent on the [issuance] of holy chesed.as it is written, git is chesed, h2 and gthe throne is established through chesed h3.and coupling occurs in secret, this king is called chusham, from the word for gsecret h [chashai. the word chesed in the first verse refers to sexual relations. in the second verse, the gthrone h is the symbol of kingship and therefore of malchut. significantly, only the first two letters of chusham.chet-shin.are related to the word for gsecret. h the final, closed mem, as mentioned previously, denotes the blockage of the flow from z feir anpin to nukva. thus, chusham signifies how the flow of chesed, transmitted in secret, is blocked [chesed is issued] for the sake of the bride, to embrace h

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d to return and master it before you can proceed to more advanced matters. 4 the golden dawn then experiment with the simple rose-cross ritual (p. 46 of volume 111. though this ritual is described in a later volume than the two now under discussion, it could well be taken out of context and mastered at the same time as the pentagram ritual. this ritual of the rose-cross teaches the formulation of the symbol in the four corners of the room, as well as above and below the axis where you stand. it results in surrounding yourself with the traditional symbol. it will provide basic discipline in at least three important matters: 1. tracing geometrical figures with the hand. 2. imagining them clearly in your mind. 3. vibrating the appropriate names. a simple instruction on the latter process is t

everal other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as touching thereby the divine light of kether and attracting through the middle pillar to malkuth" another concerns the so-called banner of the east which "affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the macrocosm so colored as to affirm the action of the fire of the spirit through the waters of creationunder the harmony of the golden cross of the reconciler. the whole represents the ascent of the initiate into perfect knowledge of the light (italics mine) in the adeptus minor ritual is to be found the analysis of the so-called keyword 1.n.ri. it is found in several places therea

ing down of the light. for it is by that light that the golden banner of the inner life may be exalted; it is in light where lies healing and the power of growth. some vague intimation of the power and splendour of that glory is first given to the 24 the golden dawn aspirant in the neophyte grade when, rising from his knees at the close of the invocation, the light is formulated above his head in the symbol of the white triangle by the union of the implements of the three chief officers. by means of the adeptus minor ritual, which identifies him with the chief officer, he is slain as though by the destructive force of his lower self. after being symbolically buried, triumphantly he rises from the tomb of osiris in a glorious resurrection through the descent of the white light of the spirit

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

at higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as though that divine genius of whom he is the symbol awaited the deliberate willing return of the aspirant himself to the everlasting abode of the light. 28 the golden dawn even in the communication of the usual claptrap of secret societies, the signs and grips, all these are explained solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. thes

REGARDIE TALISMANS

order to compensate for this, a talisman could be prepared which would balance out the unfavourable chart aspects. a saturn talisman could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a supe

air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn (llewellyn publications, st. paul, 1969, though the rose itself, which is only part of the symbol that concerns us here, may be found in the appendix. the student will find himself amply repaid by experimenting with the drawing of sigils of every conceivable type of name on this rose of twenty-two petals. he may find such sigils of more practical value than those made from the traditional kameas. on the various talismans that the student may perceive in the books referred to in the

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 is the yellow square, the student could still make a conventional circular talisman on which to draw prithivi. or, in the case of the silver half-circle or crescent of apas, the circular talisman could still be made, and then draw the crescent on it with such other symbols as he deems appropriate. this discussion is purely arbitrary, and is intended simply to stimulate the ing

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

colour ofdivine truth and eternal friendship, emblematic of the ethereal element that surrounds us, whichrituals of the societas rosicrucianis in angliahymn to chymia20 through the blessing of god, he breathed into the nostrils of man when he imbued him with a livingsoul. for now that we have witnessed your spirit of ardour and fervency, it is becoming that yourscarlet attire should give place to the symbol of truth and hope, a raiment of blue. this colour alsoaccords with that science to which your attention will now be directed: for we proclaim you atheoricus, entitled to the emblematic secrets of chemistry.when duly prepared your conductor will give a battery of four at the proper entrance which willsignify your readiness to proceed.the four is significant of the cardinal points at whic

her revelation. kneel, if you areprepared to pledge yourself.rituals of the societas rosicrucianis in angliapracticus26 theoricus kneels holding the rosy-cross with both hands. brethren all standing in form of a cross.celebrant being central point; theoricus assents to the followingpledgedo you promise and declare in the presence of these rosicrucian brethren, upon your word ofhonour as a man, by the symbol of the rose and cross, and the flame upon the altar, that you willever conceal and never reveal to any person whomsoever, by any wilful act or process, any, even theleast, of the secrets or mysteries of the grade of practicus of this society of rosicrucians which youalready know or may be any manner whatever become possessed of, unless it be to a brother of thisgrade of practicus, and n

ances and immaterialshadows?5th alchemist:have you not already witnessed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through hearing, tasting, smelling, feeling andseeing? it is not necessary for the eyeless cave-fish have orbs end fitting sockets, to give itperceptive sight. give me your scarlet rose, the emblem of our love, the symbol of our darningfaith in eternal life.5th alchemist takes the rose from the cross, and holds it in the fumes of flour of sulphur, whichflour is taken from a jar, and sprinkled on the chemical flaming tripod dish: thechemist then continues: behold this beauteous rose of scarlet colour and brilliant hue, emblematicof the blood that washes away the sins of the world, note its contact with th

en sung, but as his faithful watcher, i despaired not, fordiscoloration or decay could not be traced. i believed in his having drunk of that 'cup of life'.guard. of c.:gualdi hath not yet spoken, and we are nettled with impatience, but our orders are to continue thedischarge of our several duties and abide the result which. shall be made known. to all of us in duephilosophus36 season. this torch, the symbol of the sun, of truth, will precede you in your further search. incharge of your conductor, therefore, follow the bearer of the torch.the guard. of c. retires to his station, and the torch bearer precedes the conductor of n. andpracticus, as they make four circuits of the hall, during the hymn.wake the lute and quiv222ring stingsmystic truths urania brings,friendly visitant, to theewe ow

t to its centre.token: make a circle on opponent222s forehead with right forefinger and point to its centre.password: har-ra-tum (the rising, midday and setting sun).secret word: i-ha-ho('god the eternal- see mysteries of serapis).battery (3 and 4, triangle and cube= 7).repair now under the care of your conductor beyond the porch, and be clothed. in a mantle ofgreen, the emerald colour of spring, the symbol of your hope in immortality, and of victory,signified by the crown of palm and of laurel, and resembles the colour of the solar spectrum, whichis situated between the yellows and the blue. the battery of a philosophus is 3 and 4, the reverse ofthat of a practicus, and has reference to the sacred number 7, symbolising the triangle resting on thecube, and as well the four circles embracin

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

his faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up with human bones and the fat of executed criminals. druidesses, crowned with wild parsley and vervain, immolate unbaptized children with golden knives and prepare horrible love-feasts. tables are spread, masked men seat themselves by half-nude females, and a bacchanalian orgy begins; there is nothing wanting but salt, the symbol of wisdom and immortality. wine flows in streams, leaving stains like blood; obscene advances and abandoned caresses begin. a little while, and the whole assembly is beside itself with drink and wantonness, with crimes and singing. they rise, a disordered throng, and form infernal dances. then come all legendary monsters, all phantoms of nightmare; enormous toads play inverted flutes an

ses; but did not the elohim of israel and the gods of apuleius both issue from the sanctuaries of memphis and thebes? psyche is the sister of eve, or rather she is eve spiritualized. both desire to know and lose innocence for the honour of the ordeal. both deserve to go down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the hol

and to sinners mercy. in the soul of the world, which is the universal agent, there is a current of love and a current of wrath. this ambient and all-penetrating fluid; this ray loosened from the sun's splendour and fixed by the weight of the atmosphere and the power of central attraction; this body of the holy spirit, which we term the universal agent, while it was typified by the ancients under the symbol of a serpent devouring its tail; this electromagnetic ether, this vital and luminous caloric, is depicted in archaic monuments by the girdle of isis, twice-folded in a love-knot round two poles, as well as by the serpent devouring its own tail, emblematic of prudence and of saturn. motion and life consist in the extreme tension of two forces. i would thou wert cold or hot, said the mast

ary causes are in strict proportion and analogous to the manifestations of the first cause. so is this first cause revealed invariably by the cross that unity made up of two, divided one by the other in order to produce four; that key to the the tetragram 19 mysteries of india and egypt, the tau of the patriarchs, the divine sign of osiris, the stauros of the gnostics, the keystone of the temple, the symbol of occult masonry; the cross, central point of the junction of the right angles of two infinite triangles; the cross, which in the french language seems to be the first root and fundamental substantive of the verb to believe and the verb to grow, thus combining the conceptions of science, religion and progress. the great magical agent manifests by four kinds of phenomena, and has been s

a fiery sword and holds in his left hand a sceptre surmounted by a triangle and a sphere. the cube is the philosophical stone; the sphinxes are the two forces of the great agent, corresponding to jakin and boaz, the two pillars of the temple; the cuirass is the knowledge of divine things, which renders the wise man invulnerable to human assaults; the sceptre is the magic wand; the fiery sword is the symbol of victory over the deadly sins, seven in number, like the virtues, the conceptions of both being typified by the ancients under the figures of the seven planets then known. thus, faith that aspiration towards the infinite, that noble self-reliance sustained by confidence in all virtues the faith which in weak natures may degenerate into pride, was represented by the sun; hope, the enem

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

in the midst their dead persecutors, will stand erect amidst decaying institutions and collapsing empires. it is this divine spirit, the spirit of the only son of god, which st. john represents in his apocalypse, standing between golden candlesticks, because he is the centre of all lights; having seven stars in his hand, like the seed of a new heaven; and sending down speech upon the earth under the symbol of a two-edged sword. when the wise in their discouragement sleep through the night of doubt, the spirit of christ is erect and vigilant. when the nations, weary of the labour which emancipates them, lie down and dream over their chains, the spirit of christ is erect and protesting. when the blind partisans of sterilized religions cast themselves in the dust of old temples, the spirit o

azing up to heaven and awaiting the hour of his father. christ signifies priest and king by excellence. the christ-initiator of modern times came to form new priests and new kings by science and, above all, by charity. the ancient magi were priests and kings, and the saviour's advent was proclaimed to them by a star. this star was the magical pentagram, having a sacred letter at each point. it is the symbol of intelligence which rules by unity of force over the four elementary potencies; it is the pentagram of the magi, the blazing star of the children of hiram, the prototype of equilibrated light. towards each of its points a beam of light ascends, and from each a beam goes forth; it represents the grand and supreme athanor of nature, which is the body of man. the magnetic influence issue

n of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold upon white marble. it may be also drawn with vermilion on an unblemished lambskin the symbol of integrity and light. the marble should be virgin, that is, should never have been used for another purpose; the lambskin should be prepared under the auspices of the sun. the lamb must have been slain at paschal time with a new knife, and the skin must be salted with salt consecrated by magical operations. the omission of even one of these difficult and apparently arbitrary ceremonie

igious power. sufficient attention has not been paid to the reciprocal influence of signs on ideas and of ideas on signs; it is not less true that the revolutionary work of modern times, for example, has been resumed symbolically in its entirety by the napoleonic substitution of the star of honour for the cross of st. louis. it is the pentagram in place of the labarum; it is the reconstitution of the symbol of light; it is the masonic resurrection of adonhiram. they say that napoleon believed in his star, and could he have been persuaded to explain what he meant thereby, it would have proved to be his genius; he was right therefore in adopting the pentagram as his sign, because it is the symbol of human sovereignty acquired by intelligent initiative. the mighty soldier of the revolution kn

ok, perhaps the greatest but not the last of our the ceremonial of initiates 57 audacities, is an appeal unto all that is yet alive for the reconstitution of life in the very midst of decomposition and death. 58 chapter x the key of occultism let us now examine the question of pantacles, for all magical virtue is there, since the secret of force is in the intelligence which directs. we have given the symbol and interpretation of the pantacles of pythagoras and ezekiel, so that we have no need to recur to these; we shall prove in a later chapter that all the instruments of hebrew worship were pantacles, and the first and final word of the bible was graven by moses in gold and in brass on the tabernacle and on all its accessories. but each magus can and should have his individual pantacle, f

RUBY TABLET OF SET

citizenry. he suggested that mankind was subject to hybris (diverse and chaotic animal emotions. acceptance of a master principle or "threatening eminence" called epanastasis is necessary to ensure homonoia in human relations. this master principle was an intuitive apprehension of the divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the py

iting or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a setian than it would mean to an egyptologist who thinks he knows the egyptian god xepera. our use of the word is quite different and the symbol carries so much more meaning than just the word "xeper" would carry in a modern egyptian dictionary. this use of symbolism doesn't apply just to magical words or formulae, but applies to symbols of many different kinds, in many different uses. you'll sometimes find certain words capitalized in text, as are "words" and "formulae" above. when not overly used, this is a clear indication th

to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol. over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetition of the symbol. each reference brings forth a constellation of meaning, with one meaning and use leading to another. each use of the symbol sparks, or attracts, another use of the symbol. in these cases the symbols will often be repeated over and over throughout a conversation or other

ding to another. each use of the symbol sparks, or attracts, another use of the symbol. in these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. this is the way the people influenced by the symbol see their world. at a political rally the symbol might be "america "democracy, or "the party (citizens of other countries may substitute those symbols meaningful in your domain. to some, the symbol might be "the environment. the symbol "xeper" has a similar impact within the setian culture. group consensus is important for communication through symbols. different groups can have differi

that barely miss being awake, down to the almost somnabulent states in which most of mankind spends their day. finally, i would call the preconscious state one of consciousness in this case, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. but if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty. the grand master wishes to digress temporarily from the workshop's discussion, and to comment at this time on one of the first statements offered during this discussion. symbol: 2: something that stands for or suggests something else by reason of relationship, association, convention, or accidental resembla

SABBATIC KABALA OF THE CROOKED PATH

in this cell he calls them forth in a syncretstic alignment. the construction of god-names through different methods is nescessary (p. 174- 176. the emotional intensity is the source of creation in this cell and the symbolism of the hand is employed in it as well "from the one star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself

SALMANRUSHDIE THESATANICVERSES

hests of young girls and in the windows protected against bricks by metal grilles, he was a defiance and a warning. sympathy for the devil: a new lease of life for an old tune. the kids in the street started wearing rubber devil--horns on their heads, the way they used to wear pink-and-green balls jiggling on the ends of stiff wires a few years previously, when they preferred to imitate spacemen. the symbol of the goatman, his fist raised in might, began to crop up on banners at political demonstrations, save the six, free the four, eat the heinz fiftyseven _pleasechu meechu, the radios sang _hopeyu guessma nayym. police community relations officers pointed to the "growing devil-cult among young blacks and asians" as a "deplorable tendency, using this "satanist revival" to fight back again

SATANGEL

n have performed successful sorceries based on these fictional ideas. it has thus become an issue of some controversy. yet, from another perspective, we know little of the true histories of any of the classical grimoire. what is significant is that the magick works k even if the rituals are based on complete fraud. their formula has been copied from the goetic 'merely the names have been changed. the symbol system of the cthulhu mythos, spliced with these basic techniques of sorcery, yields results. something very strange has happened here, illustrating a basic principal of the cunning; just because a belief brings results in the objective world, does not necessitate the objectivity of that belief. the key to this mystery may lie in the sorcerer's arte of dreaming. aside from theories as t

SATANIC BIBLE

used to hold other devices for the ritual. for large group rituals a trapezoidal altar about 3 to 4 feet high and 5 to 6 feet long can be specially constructed for the woman to lie upon. if this is impractical, or in private ceremonies, any elevated plane may be used. if a woman is used for the altar, the other devices may be placed upon a table within easy reach of the priest. symbol of baphomet the symbol of baphomet was used by the knights templar to represent satan. through the ages this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps the most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of the goat. in its "pu

ing man's spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of spiritual nature, the pentagram is inverted to perfectly accomodate the head of the goat- its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. the hebraic figures around the outer circle of the symbol which stem from the magical teachings of the kabala, spell out "leviathan, the serpent of the watery abyss, and identified with satan. these figures correspond to the five points of the inverted star. the symbol of baphomet is placed on the wall above the altar. candles the candles used in satanic ritual represent the light of lucifer- the bearer of light, enlightenment, the living flam

ice 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 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 particip

SATANIC RITUALS

is athirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each of the cardinal compass points, shaking the aspergeant twice at each point, and says] deacon (facing south) in the name of satan, we bless thee with this, the symbol of the rod of life (facing east) in the name of satan, we bless thee with this, the symbol of the rod of life (facing north) in the name of satan, we bless thee with this, the symbol of the rod of life (facing west) in the name of satan, we bless thee with this, the symbol of the rod of life. the consecration [the celebrant takes the wafer into his hands and, bending low over it, whispe

sence is not a prerequisite for the performance of this ceremony. accouterments are all those standard to satanic ritual as described in the satanic bible, plus a receptacle with earth and one with sea water, and a brazier and charcoal, and incense. participants are appareled in the customary manner, i.e. black ceremonial robes and (except for priest) peaked, full-faced hoods, and amulets bearing the symbol of baphomet. the ceremony commences with the initiate barefoot, robed in white, wearing no undergarments. an additional black robe and baphomet amulet will be needed for the initiate later in the ceremony and therefore should be prepared and placed nearby. before formally entering the chamber, participants don appropriate vestments, arrange artifacts and implements conveniently but with

the child's parents. other congregants may be present at the invitation of the child's parents. black robes are worn by all participants except the child, who wears a bright red gown with open-faced hood. the talisman of satan is suspended by a chain or ribbon worn around the neck on the outside of the red gown. the child is seated (or lain, if a very young infant) upon the altar platform before the symbol of satan, depicted on the west wall of the chamber. in addition to the accouterments standard to satanic ritual (see the satanic bible, earth and sea water, and an appropriate receptacle for each, will be needed. it should be noted that incense is not employed in this rite. the use of incense is so firmly entrenched in secular religious procedure- an aspect of life not yet known to the

SATANICON

ellscape: becoming common knowledge within our towns and cities; and into the homes, minds, dreams and apocalyptic beliefs of xians as we continue to propagate and empower evil, and work toward the re-creation of hell on earth! the most recognized symbol of the satanic arts, the pentagram represents evil man and the dark earth. the illustration above is representative of its magickal nature. it s the symbol of the five senses which feed the emotions; the earthly elements; evil and darkness; the essence of satan. the perversion of the pentagram is attributed to the false doctrines of spirituality (both xian and wiccan) which has reversed the position of the sacred symbol (one point ascending, two points descending) to represent literal deities above and beyond themselves. hence, this latter

l source. 2 become acutely aware of your predominant emotion, i.e, anger, lust, etc, and cause it to peak through the most expeditious means -19- 3 use free association: allow your memory to relate your present situation to a similar one from your past. if the inner tension is great enough, this should occur without consciously willing it. 4 the wolf is the archetype of the werewolf, or man-wolf; the symbol of lust and predation. visualize yourself as having been metamorphosed into a wolf. truly, the wolf as a symbol for man s untamed nature is most appropriate. man s lupine disposition has been horribly attacked by xianity for centuries. these teachers of loathsome repression are the descendents of devaxcus librt s original jailers, and they are the same: they hate the natural aspects of

ized fellow man -20- book iii: the satanic soul -21- the articles and their arrangements the satanagram this symbol encompasses all of the philosophical and psychological aspects of diabolism. the inverted pentagram is the traditional symbol of carnality and black magick. the parallelogram represents the causative mental and physical phenomenon at work in black magick. the figure in the center of the symbol is devaxcus librt, the beast of revelation. devaxcus librt represents the beast within man. the satanagram altarpiece is placed on the wall above the altar. a satanagram pendant or inverted cross is worn by the priest and all congregants. the infernal altar the raised platform is the lower focal point of the black chapel. the candles and articles of ritual are arranged upon the altar in

ents the warrior spirit of the beast 666. the cross, of course, is associated with the nazarene and his teachings; the inversion of such is the symbolic renunciation and antithesis of his religious philosophy. the lightning bolt represents the will and power and the cruel wrath of antichrist. the 666 is of course, the accepted numerical symbol of antichrist. ultimately, the sigil of antichrist is the symbol of religious revelation and anarchy of things to come! the sigil replaces the satanagram as the altarpiece above the altar. six black candles are employed as this symbolizes the singular aspect of the number of the beast and the sixth sense of all antichrists. regarding placement, five of the six candles rest upon the points of the angles of the pentagonia on the floor before the altar

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

chanting a mantra or religious phrase is another meditation technique. such mantras are generally in sanskrit and are believed to be words used by a buddha when in deep meditation. the most frequently used mantra, especially in tibetan buddhism, is om mani padme hum, which is usually translated as hail to the jewel in the lotus. the jewel represents the teaching of the buddha, while the lotus is the symbol of wisdom. by clearing the mind, a person prepares for analytical meditation, which allows for insights or sudden understanding. western psychologists explain such thoughts as coming from the unconscious. in buddhism, these insights lead to enlightenment. meditation requires deep concentration and a lack of distraction. as a result, many buddhists need to meditate somewhere quiet and pr

-yang symbol with daoism. this symbol represents the connectedness of opposing forces in the universe. it is a circle divided into two equal and curving parts, one black and one white, with a black dot in the white section and a white dot in the black section. this represents the two types of forces in the universe, the male or sunlike yang force and the female or receptive moon force of the yin. the symbol shows these two forces in balance and harmony. world religions: almanac 165 confucianism worship confucianism has no clergy and no traditional houses of worship. instead, it is incorporated into every aspect of a person s life. in the modern world perhaps the idea of ancestor worship or respect comes closest to a form of confucian worship. many chinese and other believers have shrines t

search for the dao was the primary goal. zhang zhue used ancient tradition in his movement, recalling the glories of the rule of the yellow emperor. this ancient era was called taiping, or great peace, and zhang zhue s movement was called the taiping dao, or way of the great peace. zhang zhue told his followers that the era of the han was almost over, and that his daoist utopia would replace it. the symbol of this utopia was the color yellow, and zhang zhue s 200,000 followers wore yellow turbans, or hats made from strips of cloth, as a sign of their unity. eventually this band of followers rose against the han in what is called the taiping rebellion, burning towns and destroying property. government troops finally stopped the rebellion after a year of fighting. neo-daoism and the mao sha

to recapture the wisdom hidden within. world religions: almanac 229 greco-roman religion and philosophy sacred symbols there is no one powerful symbol that represents either greek or roman religion. instead, various gods and goddesses have symbols attaching to them. athena, the patroness of athens, carried a shield, or aegis, representing her role as a divine protector of the city. the arrow was the symbol for the greek gods apollo and artemis, as well as for eros, god of love; for the romans the arrow was the symbol of cupid, god of love. the arrow was also used on roman coins to represent the god mithra. the lightning bolt was a symbol for zeus and his roman equivalent, jupiter. it would be thrown by these sky gods to punish, water, or fertilize the earth or its creatures. the greeks al

m. it is a sacred symbol that represents brahma, the absolute and the source of all existence. because brahma cannot be understood, a symbol is needed to help humans know the unknowable. aum, therefore, is a symbol for both the aspects of god that humans can perceive and those humans cannot perceive. aum is part of a hindu s daily life. a devout hindu will begin a journey or work by intoning aum. the symbol is often written at the head of letters, and students often write it at the top of exams. many hindus wear the aum symbol as a pendant, and the symbol can be found at any hindu temple or shrine. newborns are brought into the world with the symbol: after the child is born, it is ritually cleansed, and aum is written on its tongue with honey. aum is not a word. rather, it is an intonation

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

. in the recess, the homely bed; on the walls, the shelves filled with holy books; the very easel on which he had first sought to call the ideal to the canvas, dust-covered, broken, in the corner. below the window lay the old churchyard: he saw it green in the distance, the sun glancing through the yew-trees; he saw the tomb where father and mother lay united, and the spire pointing up to heaven, the symbol of the hopes of those who consigned the ashes to the dust; in his ear rang the bells, pealing, as on a sabbath day. far fled all the visions of anxiety and awe that had haunted and convulsed; youth, boyhood, childhood came back to him with innocent desires and hopes; he thought he fell upon his knees to pray. he woke, he woke in delicious tears, he felt that the phantom was fled forever

SIR WALLIS BUDGE EGYPTIAN MAGIC

ct's ball contained the germs of the young scarabs it was identified also with the sun as a creature which produced life in a special way. now, the god khepera also represented inert but living matter, which was about to begin a course of existence, and at a very early period he was considered to be a god of the resurrection; and since the scarab was identified with him that insect became at once the symbol of the god and the type of the resurrection. but the dead human body, from one aspect, contained the germ of life, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now

ife, that is to say, the germ of the spiritual body, which was called into being p. 39 by means of the prayers that were recited and the ceremonies that were performed on the day of the funeral; from this point of view the insect's egg ball and the dead body were identical. now, as the insect had given potential life to its eggs in the ball, so, it was thought, would a model of the scarab, itself the symbol of the god khepera, also give potential life to the dead body upon which it was placed, always provided that the proper "words of power" were first said over it or written upon it. the idea of "life" appears to have attached itself to the scarab from time immemorial in egypt and the eastern sudan, for to this day the insect is dried, pounded, and mixed with water, and then drunk by wome

he slaughter. thy head shall not be carried away from thee after [the slaughter, thy head shall never, never be carried away from thee" p. 48 6. the amulet of the vulture, this amulet was intended to cause the power of isis as the "divine mother" to be a protection for the deceased, and was made of gold in the form of a vulture hovering in the air with outstretched wings and holding in each talon the symbol of "life" and was placed on the neck on the day of the funeral. with this amulet the clviith chapter of the book of the dead was associated, and it was ordered by the rubric to it to be recited over it; this text reads "isis cometh and hovereth over the city, and she goeth about seeking the secret habitations of horus as he emergeth from his papyrus swamps, and she raiseth up his should

of the sam, this amulet is probably intended to represent an organ of the human body, and its use is very ancient; it is made of lapis-lazuli and other hard stone substances, and in the late period is often found in the swathings of mummies. its primary meaning is "union" and refers to animal pleasure. 18. the amulet of the shen, this amulet is intended to represent the sun's orbit, and it became the symbol of an undefined period of time, i.e, eternity; it was laid upon the body of the dead with the view of giving to it life which should endure as long as the sun revolved in its orbit in the heavens. in the picture of the mummy chamber 1 the goddesses isis and nephthys are seen kneeling and resting their hands on shen. figures of the shen were p. 62 painted upon stela, coffins, etc; as an

ummified intestines were placed in a funeral chest, or coffer, which was mounted on a sledge, and drawn along in the funeral procession immediately after the coffin. in later times we find that many attempts were made to secure for the deceased the benefit of the protection of these four gods without incurring the expense of the four children of horus. osiris rising from the funeral chest holding the symbol of "life" in each hand (from the papyrus of ani, plate 8) stone jars; this could be done by burying with him four models or "dummy" jars, or four porcelain figures of the four gods, or four wax ones. for some unknown reason the set referred to above was made of wax. 1 the four children of horus played a p. 91 very important part in the funeral works of the early dynasties; they original

SORCERIES OF ZOS

two polaritites involved in its realization. the goddess represents the negative phase: the atmospheric 'i' symbolized by that -asleleing eye with all its ayin symbolism; and the twins- set-horus- represent the phase of 2, or duality. the lightning-swift alternations of these terminals, active-passive, are positive emanations of the void, i.e. the manifestation of the unmanifest, and the hand is the symbol of this creative, power-manifesting duality. the supreme symbol of zos kia cultus therefore resumes that of the scarlet woman, and is reminiscent of crowley's cult of love under will. the scarlet woman embodies the fire snake, control of which causes 'change to occur in conformity with will. the energized enthusiasm of the will is the key to crowley's cult, and it is analogous to the te

SPENSER THE CULT OF THE ALL SEEING EYE 1960

t. was a palladium or talisman in [he form of a serpent coiled around the mystic tau, or t [also] the serpent set up by moses was originally the egyptian. sun-god, who was now known to his people as jehovah (lbid, p. 83) joseph von hammer, in the history of the assassins (eng. trans, 1835) explains the tau as the figure of the phallus (see also source 9, p. 791 "among the egyptians, the lotus was the symbol of osiris and isis. it was esteemed a sacred ornament by the priests (ibid, p. 477) the six-pointed star is the great oriental talisman known as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which

the tetragrammaton a striking feature of the mural is the white half-crescent in its upper right quadrant. the inner curve of the crescent. closest to the bisected black, paleblue and yellow sphere. is equidistant at all points from the exact center of the bisected figure. therefore, if the curve of the crescent is continued fullcircle, the figure which results is a hidden point within a circle, the symbol which was adopted by the astronomers as their sign of the sun. in the ancient- 17- mysteries the point in the circle denoted the principle of fecundity and has been carried down through the ages as a sign of various secret societies, including the llluminati of adam weishaupt in 1776.20 the female principle is also emphasized by the crescent moon or lunette figure. there are 72 geometri

f "serpent."22 the number of the beast of revelation is 666, which cabalis- tically is nine, the number of generation.23 the twin serpents of the caduceus are negative and positive (representing polarity) and twine around the spinal column. they are the kundalini or sex force. in the encircled serpent (howey, op. cit, the chapter on the caduceus contains references (page 72) to the ancient use of the symbol without wings, as seen in the mural. the caduceus is also the symbol of peace, the propaganda term associated with the u.n. the serpents are male and female; the sun-god and the moon-god; and are symbols of generation. buddha was symbolized by the serpent and in mythology is identical with mercury. the center sphere and the outer circles around it form the all-seeing eye. this bisected

ording to the original press release of the treasury department (no- 5-59, august 15, 1935) announcing the appearance of the two sides of the seal on the dollar bill, the latin mottos on the reverse side are translated as "he (god) favored our undertakings (annuit coeptis) and "a new order of the ages (novus ordo seclorum "the eye and triangular glory symbolize an all-seeing deity. the pyramid is the symbol of strength and its unfinished condition denoted the helief of the designers of the great seal that there was still work to be done" the early history of the great seal the finest source of information for those who are interested in the early history of the seal is a thick two-volume study written by c. a. l. totten in 1882.1 he is the only authority cited by gaillard hunt, author of t

rd hunt identified william barton as the son of reverend thomas barton, rector of st. james episcopal church, his mother being a sister of the famous david rittenhouse.4 william barton published a memoir of rittenhouse in 1813. the first device submitted by barton depicted among other emblems an eagle on the summit of a doric column, the all-seeing eye, and the stars:5 -24- the eagle displayed is the symbol of supreme power and authority, and signifies the congress; the pillar, upon which it rests, is used as the hieroglyphic of fortitude and constancy, and, its being of the doric order (which is the best proportioned and most agreeable to nature& composed of several members or parts, all, taken together, forming a beautiful composition of strength, congruity and usefulness, it may with gr

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

where their lord was also crucified. 146 by these are meant the adherents of christ, who will be persecuted by the powers of this transitory world. however, it is only in their own transitory nature that they suffer and for their true self it is an inner victory. their destiny mirrors the archetypal destiny, which was that of christ jesus. the city, which spiritually is called sodom and egypt is the symbol for the life that remains confined to externals and does not take into itself the transforming impetus of the christ. christ is crucified everywhere in the lower nature. where the lower nature triumphs, everything remains dead: the streets of the city are strewn with corpses. but those who overcome their lower nature and awaken the crucified christ to new life hear the proclamation of t

SYMBOLISM OF THE BANNERS

of the fraternity, we shall look at various arrangements of those simple geometrical figures and their mystical meanings. the first symbol would be that of the cross. this symbol is upheld very highly by modern christianity. a cross is a figure made by two lines bisecting each other. when at right angles, it is the calvary cross or also called, the crux simplex. unknown to many modern christians, the symbol of the cross in its various shapes is far older than that of the christian era. for it was in use amongst the pagans of western asia and europe many centuries before the death of christ. as such, to many ancient cultures, it is not a symbol of sacrifice, but still remains as a solar symbol. this also includes the ankh, which many attribute to the planet c, but because the planet is so c

s is the point, a symbol of and light, extended in four directions; light in extension. it is also the cross of the elements, the elements being the reflection in twklm of the four holy living creatures in rtk which appears at the corners of the tarot card the universe card. the t cross is a three-armed cross, that is, a cross without the upper bar, and it is the virile part of the egyptian ankh, the symbol of life. it also signifies two forces impacting on a higher level and producing a form on a denser level. all form is built up of opposing higher forces locked together. the shape of the letter t suggests the letter r, meaning head, but with a downward extension ending with the virile y. thus, it can signify the, or head( a rtk symbol, sending its forces downward into dense manifestatio

ow cross of solar gold, and the cubical stone, bearing in its center the sacred t of life, and having bound together upon it the form of the macrocosmic hexagram, the red triangle of o and the blue triangle of n "the \yhla jwr and the waters of creation" in addition to this explanation, it affirms the mode of action employed by the divine light in its operation by the forces of nature. upon it is the symbol of the 12 macrocosm so colored as to affirm the action of the o of the through the waters of creation under the harmony of the golden cross of the reconciler. within the center of the hexagram is a t cross in white to represent its action as a triad; and the whole is placed on a white field representing the ocean of the rwa [ws ya. the banner is suspended from a gold colored bar by red

e made only unto the higher. the red cross is bordered with gold in this instance, to represent the perfect metal obtained in and through the darkness of putrefaction. black is its field which thus represents the darkness and ignorance of the outer, while the white triangle is again the light which shineth in the darkness but which is not comprehended thereby. therefore, is the banner of the west the symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position

SYMBOLISM

ing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means something totally different to a setian than it would mean to an egyptologist who /thinks/ he knows the egyptian god xepera. our use of the word is quite different and the symbol carries so much more meaning than just the word "xeper" would carry in a modern egyptian dictionary. this use of symbolism doesn't apply just to magical words or formulae, but applies to symbols of many different kinds, in many different uses. you'll sometimes find certain words capitalized in text, as are "words" and "formulae" above. when not overly used, this is a clear indication th

to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves of the principles carried within that symbol. over time, some symbols can become richer and can carry more and more meaning to those people who work with the symbol. these symbols can become "magnetic, in that each use of the symbol brings forth yet another repetition of the symbol. each reference brings forth a constellation of meaning, with one meaning and use leading to another. each use of the symbol sparks, or attracts, another use of the symbol. 1566 in these cases the symbols will often be repeated over and over throughout a conversation or

to another. each use of the symbol sparks, or attracts, another use of the symbol. 1566 in these cases the symbols will often be repeated over and over throughout a conversation or other communication, each time exercising one or more of those meanings, and through the course of the communication this symbol can almost hold or reflect an entire world view. this is the way the people influenced by the symbol see their world. at a political rally the symbol might be "america "democracy, or "the party (citizens of other countries may substitute those symbols meaningful in your domain. to some, the symbol might be "the environment. the symbol "xeper" has a similar impact within the setian culture. group consensus is important for communication through symbols. different groups can have differi

that barely miss being awake, down to the almost somnabulent states in which most of mankind spends their day. finally, i would call the preconscious state one of consciousness in this case, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. but if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty. if symbols are generated and communicated, if they are transmitted and received, in one of these three states, then i believe we can correctly talk about symbolism, about language. however, if the generation and/or reception of the symbol is unconscious, and/or totally unintended, then i propose that that i

ral existence of his many gods and goddesses, but we believe the elite of the egyptian society understood that these neters were purely symbols. when the egyptian elite paid homage to the neters, they paid homage to the aspects of the universe or of the self represented by those neters. one neter of obvious importance is set. in dealing with this symbol, we try to identify the original meaning of the symbol, and try to eliminate the corruptions of the symbol imposed by the later rule of osirian religion. rather than take space here to discuss the corruptions and distortions that were applied to the symbol of the neter set through the osirian culture, we'll simply refer the interested student to appropriate books in the reading list: 2a, 2e, 2g, 2w, and 2aa. it is rather clear that the use

TECHNICIANS GUIDE TO THE LEFT HAND PATH

s 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 than a symbol. this extension of potential boundaries within the very implementation o

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 elements available that more fully manifest the idea into consciousness. t

encies. in other words, all of the symbols of ritual are outdated, the evolution of consciousness has at its core the necessity to make real into our three dimensional space the symbolic representations of its most cherished principles. these factors must be updated in accordance to the latest and most factual elements available that are relevant to the understanding of the activity extended from the symbol itself. this is the next step into a widening comprehension of the relationship of isolate intelligence, self awareness and further psyche metamorphosis into an ever extending understanding being. the rituals of old are dead, let us bury them and start anew. the 6 fold harmonic proportion in ritual blueprint there is a common blueprint or formulaic convention that harmonically proportio

TELESMATIC FIGURES

esponds to the heart. draw them as if the rose were in your heart. in vibrating any name, pronounce it as many times as it has letters. this is the invoking whirl. 6 example: the vibration of rah ynda. perform the banishing ritual of the pentagram in the four quarters of your room, preceded by the qabalistic cross. then, in each quarter give the signs of the adeptus minor, say iao and lvx, making the symbol of the rose-cross as taught in the paper describing the rose-cross ritual. pass to the center of the room, and face east. then formulate before you in brilliant white flashings the letters of the name in the form of a cross i.e. both perpendicular and horizontal, as seen in the diagram below. that is the expanding whirl: a d r a h n y n d a y h a r these, then, are two processes: the in

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

ts and witches derive pleasure in giving the sign of the cross with their left hands. but while witches and deep occultists are aware of the sinister nature and meaning of the left hand symbolically, one of the foremost masonic authorities evidently has a more favorable view. professor james curl, author of the reference book, the art and architecture of freemasonry, writes that "the left hand is the symbol of equity."10 in other words the symbol of justice and fairness. strange, indeed, unless one elevates the devil to the virtuous level of one who serves justice and brings equity or equality. but then, why would a masonic authority think otherwise of the lodge's true grand master, the prince of the power of the air, aka lucifer? an indicator of attitude according to most reference books

the name of the true god with that of false gods like baal and on is particularly evil and grievous to the true god in heaven. yet, the mason does exactly this with jahbuhlun and then compounds his grave error by adopting as one of his chief logos the sign of the double-headed eagle (symbolizing one body of god, two heads) the triple tau yet another proof of the deviltry of the jahbuhlun hoax is the symbol of the triple tau, which is the most important symbol of the royal arch degree. made up of three interlinking tau symbols (t, these three are said to represent a triad of sacred, jewish powers of king, priest, and prophet. in other words, the mason assumes a trinity of the triple tau is the most significant symbol, or logo, of the royal arch mason. it represents the mason who has reache

eat it to the brethren of the 32nd, 31st and 30th degrees- the masonic religion should be, by all of us initiates of the high degrees, maintained in the purity of the luciferian doctrine. if lucifer were not god, would adonay (jesus. calumniate (spread false and harmful statements about) him. yes, lucifer is god *a.c. de la rive, la femme et l'enfant dans la franc-maconnene universelle (page 588) the symbol of the androgynous beast-god, baphomet, turns out to be remarkably similar to the symbol worn by the sovereign grand commanders of the scottish rite, the world's largest freemasonry group. this is shown on these two pages of a popular tract by chick publications. they show albert pike, 33rd degree, 19th century sovereign grand commander following the american civil war, quoted as adorin

ynous beast-god, baphomet, turns out to be remarkably similar to the symbol worn by the sovereign grand commanders of the scottish rite, the world's largest freemasonry group. this is shown on these two pages of a popular tract by chick publications. they show albert pike, 33rd degree, 19th century sovereign grand commander following the american civil war, quoted as adoring lucifer. also wearing the symbol, henry c. clausen, 33rd degree, sovereign grand commander in the 1970s and 1980s. clausen wore the symbol as does the current sovereign grand commander, c. fred kleinknecht. 116 codex magica highly acclaimed artist marc chagall, a russian-born jew, gave us this painting, entitled midsummer nights dream, in 1939. drawing on the theme of "beauty and the beast" the painting has a horned go

use of the four-letter, abbreviated word xmas to replace christmas, and the fact that, in black's law dictionary, it says that the sign or mark of x is sometimes made as a substitute for a man's signature on legal documents. and the continued use of the mysterious x abounds. children at play can be heard to say "cross my heart and hope to die" in the greek alphabet, the letter chi is denoted with the symbol x, and given the numerical designation of 600. the numeroligists say that triple x, then, would yield the number 666. black muslim leaders obviously see x as a substitute name of great spiritual significance. two well-known black muslim leaders have been named malcolm x and louis x, names they chose for themselves. the latter, who was born louis eugene wolcott in 1933 in new york city

THAGIRION

the typhonian alchemy, while the ordinary sun is sets twin horus. in old norse mythology balder corresponds with the ordinary sun and his blind brother h der or loke with the black sun. h der is similar with odin and also odin corresponds with the black sun. thagirion is the sun of the shadow side, which can be interpretated as the sun in the underworld balder in hel, ra in amenti etc. the sun is the symbol of the unity of the whole self that can be aware of itself only when it is in the underworld.this is illustrated by chepera, the principal of existence and the principal of becoming, that carries the sun down in the underworld and is reborn and creates himself there. in another interpretation the black sun/ the thagirion principal is more independent of the self and is more like the pri

THE BLACK LODGE

, health, family, and even himself or herself (especially himself or herself) to obtain something invisible, indefinable, inexpressible, but which yet- we feel- has more value than all that we abandon in order to conquer it. true initiation changes us internally in a permanent and radical way. we are no longer the same person we were..although what we become derives from the root of what we were. the symbol of true initiation is a woman giving suck to a child. this woman is the purified soul, the virgin who copulates with all. and the child she giveth suck to is the fruit of that union. it is the new stage in the soul s existence. it is the new aeon in the microcosm, as heru-ra-ha is the new aeon in the macrocosm" let these words of the master (frater 216 .8=3 a .a) be a sign and a beacon

THE BOOK OF PLEASURE

t may be called the negation of my doctrine, they obtain tolerable satisfaction, whereas mine is complete. let him tarry here, who is not strong for the great work. in freedom he might be lost. so fledge your wings fearlessly, ye humble ones! 1: all means of locomotion, machinery, governments, institutions, and everything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learni

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

er or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the element of water. athame this tool represents the active principle of the god. usually it is black handled, with a double-edged blade. in ritual, it is used to cast the circle, as well as to evoke or banish energies. it is associated with t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ore it went to the paradise of the happy hunting grounds. the iroquois left small holes in the grave so that the spirit could go in and out as it pleased until it left for the land of the grandparents. the tribes of the ohio followed a similar custom of boring holes in the burial casket to allow the spirit to leave at a time of its own choosing. for the native american tribes, the color black was the symbol of death, evil, and mourning, as it seems to be so often throughout the world. in native american tribal art or sign-writing, a black circle signified the departure of the soul, whose travel to the land of the grandparents occurred at night, after the sun had gone down. the human soul was represented among some tribes as a dark and somber image, complete with feet, hands, and head. beca

material concerns and to perceive a greater spiritual reality. the human consciousness had the ability to activate the seed that the great spirit beings had implanted within their human offspring. steiner recognized that while the physical seeds of male and female intermingled to pro- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 52 afterlife mysteries the symbol of the theosophical society (fortean picture library) rudolfsteiner defined christ consciousness as a transformative energy that transcended orthodox christianity. duce the whole human being, there was also something in each human that did not arise from the blending of two physical seeds. something ineffable and indescribable somehow flowed into the process of germination of the seed o

ope dating to prehistoric times. the following signs and symbols are among the most common expressions of satanism, both among individual satanists and those self-proclaimed high-priests and priestesses who have established small covens of 13 or fewer members: the pentagram: the traditional five-pointed star, most often shown within a circle. goat s head within a pentagram: the sigil of baphomet, the symbol for anton lavey s church of satan. number 666:the number of the beast in the book of revelation, considered by many christians to represent satan. upside-down cross: a mockery of jesus death on the cross. sometimes the cross is shown with broken arms. upside-down cross incorporating an inverted question mark: the cross of confusion, questioning the authority and power of jesus. quarter

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ypt, for instance, the groom was not permitted to see the face of his bride until the marriage ceremony when he engaged in the solemn ritual of uncovering her visage. the same sort of custom was observed among the arabs, the indians, and among other european and asiatic peoples. it has been a custom for brides to wear gloves since the time of ancient egypt. in egyptian hieroglyphics, the glove is the symbol of the hand. the word itself signifies to give, to honor. the something blue that brides are told to wear during their wedding is a tradition borrowed from the ancient israelites when young women were advised to place upon the borders of their fringed garments a ribbon of blue, the color of purity, love, and fidelity. according to the old bridal saying, the bride is to wear: something o

htest supernova that has ever been witnessed by humankind was vela x, now a faintly flashing pulsar about 1,300 light-years from our solar system. george michanowsky, a specialist in mesopotamian astronomy, saw how the first and most fundamental symbol of sumerian script was one which represented star. he went on to show how the very first word ever written by a human hand soon became linked with the symbol for deity, thus communicating star god. michanowsky saw the deathblaze of vela x to have been such a dramatic sky show that it became a profound cultural organizing principle that forced human knowledge to take a giant leap forward. but was there something more that took place at that time? the babylonian priest-historian berossus chronicled the coming of oannes, an entity described as

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

nce again authorized the task of designing a great seal for the nation. in 1892, funds were allocated in the hope that an appropriate seal would be finished in time for the chicago fs world fair. at last both sides of the seal were finally completed, but at its premiere showing, the side that featured the pyramid with the all-seeing eye was turned to the wall because some viewers were offended by the symbol fs masonic associations. the backside of the great seal, first authorized by congress in 1792, was not seen by the american public until 1935 when president franklin delano roosevelt (1882.1945, a 32nd-degree mason, put it on the back of the one-dollar bill. most scholars agree that the pyramid represented on the bill is the great pyramid of cheops at giza, which, to a mason, is emblema

e crooks were either imprisoned or pummeled. nor had too much time passed before word spread among the religious that the rosicrucians were satanists who sought only to delude europe into sin. in spite of entreaties, threats, and demands, no rosicrucian stepped forward to identify himself, and the society remained secret.the most secret of all secret societies. it is interesting to speculate that the symbol of martin luther, the protestant reformer and founder of the lutheran church, was a red rose and a cross, which remains the emblem of lutheranism. could luther also have sought to reform the whole societal structure of europe, as well as the roman catholic church? unlikely, for luther would not have used the language of the alchemist and the magus. another member, according to some, is

l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 120 prophecy and divination astrological signs of the zodiac (corbis corporation) called temperament. hippocrates (c. 460.c. 377 b.c.e) described four kinds of temperament: sanguine, choleric, phlegmatic, and melancholic. the four temperaments of hippocrates were symbolized by linking choleric to fire and sanguine to air. water was the symbol of the phlegmatic temperament, and earth was that of the melancholic. the choleric and sanguine modes of reaction were characterized by easy excitability and quick alteration of interest, the interests being feeble in the former and intense in the latter. conversely, the phlegmatic and melancholic temperaments were characterized by persistent but slow excitability of interest, the inter

ks on which to guide itself, is appropriate to describe the methods by which they may assist an individual in a situation that requires decision-making, for, in the majority of decision situations, there can be more than one alternative. the astrological diagram of the zodiac places each individual facing a moment of decision in the center of destiny, represented by a circle, universally known as the symbol of infinity, as well as perfection. the astrologer then draws radial lines from the individual fs position to the circumference, or, poetically, the perimeter of eternity, thus symbolizing the unperceived number of possibilities accessible to him or her. even if the individual is aware of only 12 of these, as might be illustrated by the houses of the zodiac, it is enough to cause him or

hest form of intellectual activity. the high priestess symbolizes the knowledge hidden in the subconscious of every human being, and her image offers the wisdom that in order to tap the wellspring of occult knowledge, one must search one fs own subconscious. number two stands for the mother principle and represents the expression of unity through woman (one and one. the empress (arcanum three) is the symbol of feminine instinct, a thought or solution that arises directly from the subconscious. the number three is the key that unlocks the door to intuition and is the driving energy that unites positive and negative, male and female. on the material level, the empress card represents the human aspect of love and symbolizes the sexual conjunction of male and female. the emperor (arcanum four)

THE HOLY ROSARY OF THE BRETHREN

ed pillars in a greater, more noticeable state of harmony, integration and balance. the rosary of our order has built within it the mystical formula of yhshvh. this is the greatest and most potent symbol of elemental harmony. it is directed by spirit, and thus, it sublimely evokes the forces of the four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher

THE KEY TO THE MYSTERIES

doubly because of the sacred character with which they were invested, but they had not the power to dishonour that character, which remains always radiant and splendid above fallen humanity<dog has six legs. definition. it is no answer to this to show that all dogs have four- o.m> we have said that there is no religion without mysteries; let us add that there are no mysteries without symbols. the symbol, being the formula or the expression of the mystery, only expresses its unknown depth by paradoxical images borrowed from the known. the symbolic form, having for its object to characterize what is above scientific reason, should necessarily find itself without that reason: hence the celebrated and perfectly just remark of a father of the church "i believe because it is absurd. credo qu

uld stone them who humiliate you and disturb you, in speaking to you of your rights. o christ! the authorities condemn thee, thy disciples deny thee, the people curses thee, and demands thy murder; only thy mother weeps for thee, even god abandons thee "eli! eli! lama sabachthani" vii the septenary the septenary is the great biblical number. it is the key of the creation in the books of moses and the symbol of all religion. moses left five books, and the law is complete in two testaments. the bible is not a history, it is a collection of poems, a book of allegories and images. adam and eve are only the primitive types of humanity; the tempter serpent is time which tests; the tree of knowledge is 'right; the expiation by toil is duty. cain and abel represent the flesh and the spirit, force

nature and significance of these characters. the investigators accordingly kept them, and took them to that professor of high 134 magic whose approach had been so much dreaded by the medium. we have seen them, and here is a minute description of them. they were traced forcibly, and the pencil had almost cut the paper. they had been dashed on to the paper without order or alignment. the first was the symbol which the egyptian initiates usually placed in the hand of typhon. a tau with upright double lines opened in the form of a compass; an ankh (or crux ansata) having at the top a circular ring; below the ring, a double horizontal line; beneath the double horizontal line, two oblique lines, like a v upside down. the second character represented a grand hierophant's cross, with the three hi

s, with the three hierarchical cross-bars. this symbol, which dates from the remotest antiquity, is still the attribute of our sovereign pontiffs, and forms the upper extremity of their pastoral staff. but the sign traced by the pencil had this particularity, that the upper branch, the head of the cross, was double, and formed again the terrible typhonian v, the sign of antagonism and separation, the symbol of hate and eternal combat. the third character was that which freemasons call the philosophical cross, a cross with four equal arms, with a point in each of its angles. but, instead of four points, there were only two, placed in the two right-hand corners, once more a sign of struggle, separation and denial. the professor, whom one will allow us to distinguish from the narrator, and to

on of form "it is a triple tau upside down; it is human thought affirming the absolute in the three worlds, and that absolute ends here by a fork, that is to say, by the sign of doubt and antagonism. so that, if the first character means 'there is no god' the rigorous signification of this one is 'hierarchical truth does not exist' 136 "the third or philosophical cross has been in all initiations the symbol of nature, and its four elementary forms. the four points represent the four indicible an incommunicable letters of the occult tetragram, that eternal formula of the great arcanum, g. a "the two points on the right represent force, as those on the left symbolize love, and the four letters should be read from right to left, beginning by the right-hand upper corner, and going thence to th

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

sorcerer becomes stronger in their results of magical practice, and they begin to note concrete results within and outside the self. at this point many will fail, to face the devil or shadow side will often lead the individual to face his or her worst fears and weaknesses, that which can destroy 4 the individual not strong or prepared enough to become as a god or goddess. it is at this point that the symbol of the averse pentagram will begin to resonate within the sorcerers being, it is more than a symbol, it is a sigil which represents the shadow way and divinity which fell from heaven to taste darkness. the averse pentagram is thus the luciferic star which represents beauty in isolation, power through facing the unknown- symbolically, the averse pentagram represents the essence of the eg

THE MAGICIAN S KABBALAH

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

which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (the value of 1, but now expanding through the action represented by chockmah (and the number 10, value of yod, being the number of sephiroth in the full tree of life. it is i

plied to chockmah by many authors. yod can be seen to represent the "principle" of things, and hence is suitable for chockmah as representing the supreme potentiality inherent in the singularity of kether but now manifesting as a swirling force. yod is also seen as the seed or germ, which fits with the title of chockmah, ab, meaning "father. as yod means "hand" or "finger, we can see in the glyph the symbol of action, direction, movement (and inherently, will. papus describes yod as the "unity-principle, and kabbalah postulates that this principle is the source of all letters, and all worlds. for example, the letter aleph is seen as being composed as four yods, with appropriate explanation. the "kabbala denudata" refers to the manipulation of yod in a variety of ways, mainly in conjunction

the work. incense; qtrth; the incense pervades, appealing to our deepest senses. the smoke coils and twists like a snake, and from the point of light, burning, we are surrounded by manifestation. with geburah, we begin to impose constraints on the energies awoken in the chesed ritual. geburah is the sephirah of discrimination and discernment, being the defining aspect of form. as the pentagram is the symbol of geburah, having five points, it is appropriate that the lesser banishing ritual of the pentagram is here introduced, being the most common form of preliminary temple ritual in ritual magic. however, as this ritual is of primary importance in most magical work, i here offer a kabbalistic commentary on its nature, and have provided the full ritual in the appendices. point gimel light i

binah, which can only dimly be seen. when you are ready, turn to face the west and touch your right shoulder with your right hand, saying; geburah this activates the pillar of severity and identifies it with your right side and the actions of your right hand. points peh, aleph and resh the word phar means 'beauty' and from it is derived tiphareth. move to the centre of the temple and meditate on the symbol of the rose for a moment. imagine it as a symbol of your true self, and visualise it blooming as the light comes to it. point tau move now to the right of the temple, standing in the south and facing east again. state; i have entered in, seeking mercy. visualise standing now in netzach, and the pillar of mercy extending outwards and away to chesed, and beyond to chockmah. when ready, tu

THE MARTINIST OPERATIVE GENERAL RITUAL

lled at times the pentagrammic name which was well known to the kabbalists, especially christian kabbalists, as well as to the doctors of the original christian church. the letter shin: hebrew kabbalists knew this letter shin as one of the three mother-letters (with aleph and mem) and that it signified the fire. st. jerome in his "mystic interpretation of the alphabet" defined this letter shin as the symbol of the vivifying word. much later, papus tells us1) that this letter shin, inverted, in the flamboyant star (the pentagram) with its point up, represents to the rosicrucian initiate the incarnation of the divine word in the human nature. dr. r. allandy, in his work on the symbolism of numbers, adds this to what papus had already said. the addition of shin to the sacred tetragram (i.h.v

THE MIDDLE PILLAR

no spiritual effect upon themselves or their mental or moral nature, and certainly no progress in that path wluch leads to the knowledge of the higher self. silence with reference to symptoms and results is therefore most desirable. endnotes 1. ths is daath, which is not a sephirah, but rather a conjunction of chokmah and binah. 2. from the neophyte ritual. see regardie, the golden dawn, 129. 3. the symbol of the rosicrucians. rosicrucianism is a form of mystic or esoteric christianity whose teachings embrace the hermetic sciences. 4. the philosopher's stone is an alchemical symbol of true spiritual attainment. the search for the philosopher's stone is the search for truth and illumination. 5. along the same lines, each letter of the hebrew alphabet has a musical note attributed to it. th

reat experience in life, every profbund conflict, evokes the accumulated treasure of these images and brings about their inner constellation. but t h q become accessible to consciousness only when the individual possesses so much self-awareness and power ofunderstanding that he also reflects on what he experiences instead ofjust living it blindly. in the later event he actually lives the myth and the symbol without knowing it.ll consciousness consciousness is that component of waking awareness perceptible to a person at any given instant. it is a state of being mentally awake and observant, of having an awareness of one's environment and one's own existence, sensations, and thoughts. consciousness is therefore the function which sustains the relationship between psychc content and the ego

the cure will not be found in adherence to rigid church dogmas or cold, detached methods of psychology. countering the disorientation of modern humanity will require a combination of spiritual awareness, mystical experience, fundamental ethcs, and sound psychotherapies. a method for self-realization which encompasses magic and psychology, such as the middle pillar exercise, is part of the answer. the symbol of unity the psyche that has received the benefits of self-realization is expressed in a glyph called the uniting symbol. this is a symbol which portrays the union of all parts of the psyche, yet its synthesis transcends all of its separate components. it represents the restored equilibrium between the conscious and the unconscious. the uniting symbol portrays a balanced psychological s

psychic'%locks" at the base center. 2. svadisthana, the navel chakra, controls sexuality. it is located about three inches below the navel. associated organs are the kidneys and the adrenal glands. the generative organs and the hypogastric (lower abdominal) plexus are also attributed here. traditionally this chakra is colored light blue. an alternative color is vermillion (brilliant orange-red).8 the symbol of this center is apas, the silver-white crescent of elemental water. the word svadisthana means "one's own self" or "dwelling place of the self" sometimes called the "moon chakra" the svadisthana controls the balance and flow of bodily fluids. it functions to preserve the human species through procreation. the issues of family, home, health, and security also correspond here, as well a

tral traveling, as well as all encounters with the higher self. it is attributed to the "element" of light. 7. sahasrara, the crown chakra located at or above the top of the head, is associated with the pineal gland and the cerebral cortex. traditionally this center is given the various colors of the rainbow. an alternate color is clear.13 the word sahasrara means "thousandpetalled lotus" whch is the symbol of this chakra, alluding to the thousands of brain cells withn the cerebrum. the seventh chakra controls all aspects of mind and body, and it regulates the activities of all the other chakras. its energy is often described as pure thought, spiritual understanding, bliss, peace, eternal life, superconsciousness, and the divine white light. the seventh chakra is activated at peak instance

THE MOTHMAN PROPHECIES

hi america suddenly began burying their identities in a great sea of facial hair. in those more innocent days only artists, writers, and college professors could get away with beards. people even seemed to expect it of us. perhaps if crew cuts ever come back and beards disappear i will regrow my own. but today it would be sprinkled with gray. too much gray, probably. likewise, long hair was once the symbol of the super-intellectual, the property of concert violinists and einstein-type mathematicians the ultimate squares, really. i would prefer to believe that i did not look like the devil in my late beard. i certainly had no intention of launching new legends when my car ran off the road in west virginia that november and i plodded from house to house searching for a telephone so i could

THE NECRONOMICON SIMON VERSION

at crowley was somehow, magickally, responsible for the third reich, for two reasons: one, that the emergence of new world orders generally seems to instigate holocausts and, two, that he is said to have influenced the mind of adolf hitler. while it is almost certain that crowley and hitler never met, it is known that hitler belonged to several occult lodges in the early days after the first war; the symbol of one of these, the thule gesellschaft which preached a doctrine of aryan racial superiority, was the infamous swastika which hitler was later to adopt as the symbol of the forms, however, is evident in many of his writings, notably the essays written in the late 'thirties. crowley seemed to regard the nazi phenomenon as a creature of christianity, in it's anti-semitism and sever moral

ean and chinese cultures, the dragon or serpent is said to reside somewhere "below the earth; it is a powerful force, a magickal force, which is identified with mastery over the created world; it is also a power that can be summoned by the few and not the many. however, in china, there did not seem to be a backlash of fear or resentment against this force as was known in europe and palestine, and the symbol of might and kingship in china is still the dragon. in the west, the conjuration, cultivation, or worship of this power was strenuously opposes with the advent of the solar, monotheistic religions and those who clung to the old ways were effectively extinguished. the wholesale slaughter of those called "witches" during the inquisition is an example of this, as well as the solemn and twi

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

e pyrrhoni stic line hylo-idealism hylo-idealism ag no stic is m agnosticism c r owl e ya n i t y crowleyan i ty in the centre is mysticism which links together idealism and realism, or the ego to the non-ego, and at the same time holds them apart. without it idealism becomes absolute subjectivity, and realism absolute objectivity (n. b. the circle of idealism is the only entirely white circle in the symbol, and that of realism the only entirely black one. the gjakin h and gbohaz h of king solomon fs temple) idealism and realism are further connected by the hylo-ideallstic circle, which expresses them in terms of science; and the whole is encircled by the ring of agnosticism, beyond which philosophy as philosophy cannot penetrate. the three circles of mysticism, hylo- idealism (idealism an

THE TAROT OF C C ZAIN

m i. in divination, arcanum i may be read briefly as will or dexterity. arcanum i is pictured by a magus, type of the perfect man, that is to say, in full possession of his moral and physical faculties. he is represented standing; it is the attitude of will which precedes action. his robe is white, image of purity, original or regained. a serpent biting its own tail serves him for a girdle; it is the symbol of eternity which alone circumscribes his endeavors. his forehead is girt with a circle of gold. gold signifies light, and the circle expresses the universal circumference in which gravitate all created things. the right hand of the magus holds a scepter of gold, surmounted by a circle representing spirit; symbol of the authority conferred by spiritual attainment. he raises it toward he

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 spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal

threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, signifies that matter is fecundated by spirit in orde

f matter, where rays of sun and moon meet, and so signifies the union of male and female forces. from her brow the sacred serpent thrusts its head as a symbol of enlightenment. in her right hand she carries a scepter surmounted by a globe. this is essentially a phallus, and indicates the perpetual action of creative energy upon all things born or to be born. in her left hand she carries an eagle, the symbol of fruitfulness and of the heights to which the flights of the spirit can raise itself through the emotions engendered in union. the seat upon which she rests is covered with eyes, indicating that through union the eyes of the soul have been opened to a knowledge of good and evil. this ensemble pictures, in terms of universal symbolism, generation, gestation, and universal fecundity. th

in the subjugation of the physical. the sacred serpent at his brow indicates enlightenment; and the hawk, sacred to the sun, indicates his ambition to attain spiritual supremacy. the cross, formed by his legs, symbolizes the four elemental kingdoms he has mastered, and the expansion of human power through understanding. the apron above the legs, together with them, figures a trine above a cross; the symbol of mind dominating matter, and of the conservation of energy. the hierophant- arcanum v. in divination, arcanum v may briefly be read either as religion or law. arcanum v is pictured by a hierophant, master of the sacred mysteries. this prince of the occult doctrine is seated between two columns of the sanctuary; he leans upon a cross of three bars, and with his right hand makes the sig

THE BOOK OF GATES

the inside of the cover were texts, many portions of which are identical, as we see from the fragments which remain, with the chapters from the book of the dead which are found on the bottom of the sarcophagus, and which have been transcribed above. at each side of the figure of the winged goddess which was cut on the breast was a figure of the god thoth, who is seen holding a staff surmounted by the symbol of "night. when the cover was complete there were probably four such figures upon it, and the texts which accompanied them were, no doubt, p. 70 identical with those found in chapter clxi. of the book of the dead. the scenes and inscriptions which cover the inside and outside of the sarcophagus are described and transcribed in the following chapters. p. 71 appendix to chapter i. belzoni

bearded god; one god is called tat, and is a personification of the region which is beyond the day, and the other set, and represents the funeral mountain. on the left hand is a ram-headed standard, and on each side of it also kneels a bearded god; as before, one is called tat and the other set. the ram's head has the horizontal, wavy horns, which belong to the particular species of ram that was the symbol of the god khnemu; this animal disappeared from egypt before the xiith dynasty, but the tradition of him remained. in the middle of the scene sails the boat of the sun. the god is symbolized by a beetle within a disk, which is enveloped in the folds of a p. 81 click to view part of the horizon over which the boat of the sun passes to enter the tuat at eventide. in it are the twelve gods

in the form of an aged man, with bent shoulders, leaning upon a staff; coiled up before him in voluminous folds, with its head flat upon the ground, is the monster serpent apep. behind apep stand nine men, with their arms hanging by their sides; these are called the "tchatcha who repulse apepi" in the second group is tem, p. 114 in a similar attitude, and before him stand nine gods, each holding the symbol of life in the right hand, and the sceptre in the left; the nine gods are called "nebu khert" i.e, lords of destinies. click to view the tchatcha who repulse apep. the texts which refer to these groups read- p. 116 the first group shows us what "tem hath done for ra, and how he hath protected the god by words of magical power, and hath overthrown the serpent seba [temu saith 'thou art p

later greek writers. heru-ur is in the form of a hawk-headed p. 133 man, who leans on a staff. behind the shrine which contains osiris stand twelve gods, who are described as "the gods who are behind the shrine" behind, or by the side of these, are four pits or hollows in the ground, by the side of each of which stands a god, with his body bent forward in adoration before a bearded god, who holds the symbol of life in the right hand and a sceptre in the left. the four gods are called "masters of their pits" and their lord is called the "master of earths" p. 135 the text referring to horus reads "horus worketh on behalf of his father osiris, he performeth magical ceremonies for him, and restoreth to him the crown, saying 'my heart goeth out to thee, o my father, thou who art avenged on thos

of those who are with myself" on the right hand of the path of ra in the fifth division of the tuat are--1. twelve male beings bowing in adoration; they are described as "those who make adorations in the tuat" 2. twelve male beings who bear in their hands a cord for measuring plots of ground and estates; these are called "holders of the cord in the tuat" four gods, standing upright, each holding the symbol of life in his right hand, and a sceptre in the left. p. 148 click to view the twelve gods who make adoration in the tua.t the passage in the text which refers to the adorers reads"[these are] they who make songs to ra in amentet and exalt heru-khuti [these are they who] knew ra upon earth, and who made offerings unto him. their offerings are in their place, and their glory p. 149 is in

THE SECRET RITUALS OF THE OTO

during the whole ceremony, you have been exposed to many dangers and discomforts, and you were wholly helpless to defend yourself against malice and neglect. i pray you, bear it ever in your heart, should you at any time encounter any brother in nakedness, poverty, danger, or affliction, and be instant to relieve or succour him. for this reason it is appropriate that i bestow upon you this disk, the symbol of that light of life without which you were nothing, and which you should therefore be equally ready to radiate from yourself when there is need. may your conduct among us be free and glorious as is our father the sun, and your progress rapid toward the apprehension of that further light of which you have now beheld the earliest ray. be seated, brother. it is an immemorial custom among

rit, the water, and the blood; and these three are one. in that trinity iao, i is the father, a the spirit, o the word; and in this a the spirit, m the water, sh the blood; and in all these are 358, mshich, the messiah, our lord and saviour jesus christ, in his death who gave up the spirit, the water and the blood, as st. john beareth witness in his evangel. hence is jesus christ alpha and omega, the symbol of the union of god and man. here then is a second trinity; god, god-man, man. and to this god-man our ancient brethren have given many names. and though this name of jesus christ hath been universally blasphemed by christians, yet this name hath been acknowledged by the true brothers of the rosie crosse: and this which is written of him in the evangels and in the epistles and the apoca

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

t, if considered in its plain and obvious meaning, or as a part of the christian worship; but which will be found to be a very natural symbol of a very natural and philosophical system of religion, if considered according to its original use and intention. what this was, i shall endeavour in the following sheets to explain as concisely and clearly as possible. those who wish to know how generally the symbol, and the religion which it represented, once prevailed, will consult the great and elaborate work of mr. d hancarville, who, with infinite learning and ingenuity, has traced its progress over the whole earth. my endeavour will be merely to show, from what original principles in the human mind it was first adopted, and how it was connected with the ancient theology: matters of very curio

l as physics, there is no effect without an adequate cause. if in doing this, i frequently find it necessary to differ in opinion with the learned author above-mentioned, it will be always with the utmost deference and respect; as it is to him that we are indebted for the only reasonable method of explaining the emblematical works of the ancient artists. whatever the greeks and egyptians meant by the symbol in question, it was certainly nothing ludicrous or licentious; of which we need no other proof, than its having been carried in solemn procession at the celebration of those mysteries in which the first principles of their religion, the knowledge of the god of nature, the first, the supreme, the intellectual,1 were preserved free from the vulgar superstitions, and communicated, under th

s generative and prolific power: he also tells us, that osiris was the same deity as the bacchus of the greek mythology; who was also the same as the first begotten love (erwj prwtogonoj) of orpheus and hesiod.2 this deity is celebrated by the ancient poets as the creator of all things, the father of gods and men;3 and it appears, by the passage above referred to, that the organ of generation was the symbol of his great characteristic attribute. this is perfectly consistent with the general practice of the greek artists, who (as will be made appear hereafter) uniformly represented the attributes of the deity by the corresponding properties observed in the objects of sight. they thus personified the epithets and titles applied to him in the hymns and litanies, and conveyed their ideas of hi

plato says, could be read with pleasure in his time. 1 see sophocl. oedip. tyr, ver. 1436. 2 orph. hym. 5. 3 symph. i. 2. of priapus 21 matter, by the efforts of his divine strength. the incubation of the vital spirit is represented on the colonial medals of tyre, by a serpent wreathed around an egg;1 for the serpent, having the power of casting his skin, and apparently renewing his youth, became the symbol of life and vigour, and as such is always made an attendant on the mythological deities presiding over health.2 it is also observed, that animals of the serpent kind retain life more pertinaciously than any others except the polypus, which is sometimes represented upon the greek medals,3 probably in its stead. i have myself seen the heart of an adder continue its vital motions for many

wers. but this is a subject much too important to be discussed in a digression; i shall therefore leave it to those learned antiquarians who have done themselves so much honour, and the public so much service, by their successful inquiries into customs of the same kind. to their indefatigable industry and exquisite ingenuity i earnestly recommend it, only observing that this modern acceptation of the symbol is of considerable antiquity, for it is mentioned as proverbial in the oneirocritics of artemidorus;1 and that it is not now confined to great britain, but prevails in most parts of christendom, as the ancient acceptation of it did formerly in most parts of the world, even among that people from whose religion christianity is derived; for it is a common mode of expression in the old tes

TYSON DONALD NEW MILLENNIUM MAGIC

e planets are double-compound, partaking of the pure solar or lunar qualities blended with the quality of the earth, which is repre- sented by the cross: jupiter: 3 mars: 6 saturn: fi venus: 9 unique and apart, mercury is made up of the symbols of the three primary forces-sun, moon, and earth. it is the only planet that combines the solar and lunar symbols. these are held in harmonious balance by the symbol of earth: mercury: this relationship between the seven traditional planets and the earth is pre- sented clearly and concisely in the following diagram: the symbols? and d represent the nodes of the moon, caput draconis and cauda draconis. they have been modified from their more common shapes to show that the nodes are composed of the essential qualities of sun and moon. a second proof o

per pre- supposes three-dimensional space. the primal circular desire took place before space-time, when there was no form, no point of self-awareness, only pure desire acting in a void. it did not act toward anything because there was nothing else. rather, it fled from unending nothingness. having gone out in all directions, so to speak, and discovered nothing, it turned away and in upon itself. the symbol of a circle is often used to represent totality. this is only accurate with regard to the manifest universe. the great circle is the one that surrounds creation. by nature, circles divide the known from the unknown. the unmanifest must be thought of as outside all circles. for an individual the largest conceivable circle represents the personal uni- verse-that part of the absolute manif

pposing ray to its source. the opposing ray is given a physical focus by the needle or other pointed object. bright colors, shiny things, coins and bells that jingle, shells, bits of amber-all are used to attract the first malignant glance, which is thought to be the most hurtful. mirrors are used for this reason, as well as for reflecting the glance back to its source. the most common defense is the symbol of the open hand, which is repre- sented in a wide variety of patterns. the examples below (as well as all the follow- ing figures in this chapter) are from north africa. other charms against the evil eye are themselves shaped like eyes on the assumption that if an eye sends the evil, another eye can return it: effective charms can be made combining the stylized forms of the hand and th

s or her magical ability and needs the maximum powers of the elements, the beasts should be employed. the magical instruments-rod, cup, dagger (or sword, and pentacle (or shield)-are another ancient symbolic division of the all into four principles. these forms appear in many diverse cultures. the most common occurrence in modern times is the pips of ordinary playing cards. the hearts derive from the symbol of the cup (water; diamonds from the pentacle (earth; clubs from the rod (fire; and spades from the dagger (air. the original forms are preserved in the tarot, about which more will be said later. these four instruments are used in ritual to channel the will through a partic- ular elemental principle and to project it to some point of desire. they work best on the outer circles of being

d outbreathing of brahma. when this spirit wheel is set in the center of the mandala of the elements, a per- fect expression of the unfolding of the &st five emanations fiom the center is achieved: the power of the pentagram may be contained and bound to a place or object by drawing a circle around it. this circle should always be drawn from the inside. the magus must mentally unite the self with the symbol to be contained, form the circle around his or her transferred awareness, and then get out of it through the doorway that lies at its center, which is the only passage in or out of a closed circle. if this is done properly, the circle will have the power to contain. in modern magic the pentagram is often drawn in the air through the floating line of the imagined ritual circle at the fou

TYSON DONALD SOUL FLIGHT

ntrate forces of growth, progress and purification."132t hey occasionally came together in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden dawn,'35 and it was these or maps very like them that were used by farr and her group. the twelve members stationed themselves at intervals around a c

e second order. the techniques were fairly simple. as is true of all methods of soul flight, there was little value in elaborate external structures when almost all of the work was done internally, using concentration, willpower, and visualization. in the fifth knowledge lecture, a preliminary training for initiates, basic directions are provided for what is termed traveling in the spirit vision: the symbol, place, direction, or plane being known whereon it is desired to act, a thought-ray as before is sent unto the corresponding part of the sphere of sensation of the nephesch. the thought-ray is sent like an arrow from the bow, right through the circumference of the sphere of sensation directly unto the place desired. arrived there, a sphere of astral light is formed by the agency of the

on, without allowing it to fade away. mathers wrote "transfer the vital effort from the optic nerve to the mental perception, or thought-seeing as distinct from the seeing with the eye. let one form of apprehension glide on into the other. produce the reality of the dream vision by positive will in the waking state. then maintaining your abstraction from your surroundings, still concentrated upon the symbol and its correlated ideas, you are to seek a perception of a scene or panorama or view of the plane. this may also be brought on by a sense of tearing open, as a curtain is drawn aside, and seeing the 'within' of the symbol before you."141 regardie described a technique that relied on retinal fatigue and generating opposite -what were known in the golden dawn as "flashing-colors. first

covered by black gloves."179 it is possible that these astral spirits are part of the mind's own coping and survival mechanism, and are activated when an individual is in danger of experiencing sights and concepts during astral projection that might, in one way or another, prove dangerous to either his health or his sanity. this survival mechanism probably takes many forms. for oliver fox, it was the symbol of the egyptian ankh-the symbol of life-that appeared in front of his inner vision and blocked his path whenever he tried to use his pineal-doonuay mode of astral projection. it also took the form for fox of his wife's voice warning him that he was in danger. i suspect that hearing this kind of warning voice is not uncommon for those who engage in serious experiments in astral projectio

king the door is meaningless. however, on the astral level, things visualized clearly in the imagination have as much reality and tangibility as any astral entity. or to put it another way, a locked astral door is as real a barrier to a spirit as a locked physical door would be to a living human being. the stronger and the more tightly sealed it is imagined to be, the more substantial it becomes. the symbol that serves as the astral key selects the particular type of astral environment to which the door will provide access. all other astral landscapes are excluded, or tuned out, by the specific occult vibrations of the key, which emits a kind of psychic musical chord that is different for each key. the key does not open the door of the chamber directly upon that astral environment, however

TYSON DONALD THE MAGICAL WORKBOOK

or several minutes allow yourself to drift free of your body, as though lying in the bottom of a boat upon a flowing river. become aware of the pressure of the cardboard symbol upon your forehead. visualize its shape and color floating above you against the darkness of space, and allow your point of awareness to rise up toward it like a gently rising soap bubble. approach nearer and nearer, until the symbol fills your sight and surrounds you completely. as it surrounds you, pass through its center and open your astral eyes, while keeping your physical eyelids gently shut. when you open your astral eyes after passing through the gateway of the silver crescent, visualize all around you beautiful blue; after passing through the red triangle, bright scarlet; after passing through the black egg

rescent will produce watery visions; the red triangle fiery visions; the black egg ethereal or spiritual visions; the blue circle airy visions; the yellow square earthy visions. o/\w silver p r i t h (earth) yellow (spirit) 0 figure 7-1. five tattwa symbols of the elements inward perception iv: tattwa awareness 25 a vision can sometimes be encouraged by imagining the element that corresponds with the symbol. even if no vision results, you should spend several minutes filling your imagination with the element associated with the symbol in order to link the two firmly in your subconscious. on monday after passing through the gateway of the silver crescent and opening your astral eyes to a beautiful blue that surrounds you on every side, focus your imagination on water. visualize it flowing a

the clouds tumble and move like living creatures. on friday, after passing through the gateway of the yellow square and opening your astral eyes upon a featureless blackness, see mountains and rolling hills gradually appear in the distance, and become aware all around you of the ripe fruits and vegetables of a garden growing from dark, rich soil. when you have visualized the elemental quality of the symbol, close your astral eyes and allow yourself to sink back down through the gateway, so that the tattwa symbol diminishes in size, and once again you can distinguish its outline and color against a dark background. become aware of the light pressure of the cardboard shape on your forehead. remove the tattwa symbol from your forehead with your left hand and set it on the floor, then press t

TYSON DONALD THE POWER OF THE WORD

unconscious) towards quaternity 16 tetragrammaton there is always a vacillation between three and four which comes out over and over again (psychology and alchemy [princeton university press, 19801, p. 26. jung saw the shifting of focus back and forth between systems based on three and four as a wavering between a spiritual and a physical emphasis. alchemists captured this dynamic relationship in the symbol of the squared circle. along with the making of the philosopher's stone and the discovery of the water of life, the squaring of the circle was the prime achievement of alchemy. it was represented geometrically by a circle within which was a triangle, within which was a square, within which was a circle. from the unity of the circle arises trinity, and trinity gives birth to quaternity

less apprehension of its fundamental identity. only in this manner can the true ineffable name be approached. words and mental images are useful signposts along the way but, if we cling to them, they quickly become barriers to a higher awareness of tetragrammaton. besides the staff of hermes, which is the pre-eminent symbol for understanding the name, intuitive awareness may be approached through the symbol of the cross. each arm of the cross is assigned one of the letters. the vertical arm receives the masculine i and v, while the horizontal arm is given the feminine first and second h: it should come as no surprise after what has just been revealed that the cross must also be considered in three dimensions before it makes any useful sense esoterically. meaning can be derived from the fla

believe, i am merely the quill 56 tetragrammaton which traces these characters (j. w. hamilton-jones translation [1947, the hieroglyphic monad [new york: samuel weiser, 19751, p. 41. the work created a great sensation in its own time. a second edition was brought out by dee at frankfurt in 1591. despite the interest it aroused, no one understood it. dee deliberately concealed the plain meaning of the symbol under a cloak of alchemical and mathematical allusions. diane di prima, who provides a brief biographical note to the weiser edition of the monad, states 'we have the assurance of the several dee scholars of the present day that the key to the interpretation of 'the hieroglyphic monad' is lost" she goes on to say that the understanding of the symbol of the monad seems to require the ass

line inscribes a circle. this circle with a point at its center finds its astrological correspondence in the sun. above the circle of the sun but interlocked with it, dee places the crescent of the moon, which he explicitly states to be semicircular. below the circle of the sun he places a cross, which he later says corresponds with, among other things, the four elements. below the cross he puts the symbol for the zodiac sign aries. the hieroglyphic monad 57 these parts of the monad may be assigned to the letters of pentagrammaton. the point in the center of the circle of the sun represents the invisible point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he

le point at the upper tip of the hebrew letter yod, and the circle represents the entire yod, as well as the cardinal quality of astrology. the semicircle of the moon represents the first he( 3) and the mutable quality. the vertical bar of the cross of the elements represents the vau (1) of the name and the horizontal bar the second he. the entire cross stands for the earth and the fixed quality. the symbol of aries, which is the first of the fire signs, and as dee observes "the origin of the fiery triplicity (hieroglyphic monad, p. 13, stands for the shin (u) of the esoteric name of jesus. notice that shin, which is the hebrew letter associated with fire, has three points, even as the fiery symbol of aries has three points. these may be taken to stand for the divine trinity. dee states th

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

contemplate darkness as a symbol of mystery. in the right hand path, white light is used as a symbol of initiation. in the light everything is quickly revealed and the self extinguishes itself because of boredom. there are no mysteries, nothing to discover, and ultimately nothing to think about since there is a total unity between the perceiver and the perceived. in the left hand path darkness is the symbol of mystery. by accepting darkness, you accept dynamism- you don't know what lies within your black heart. and as you discover more and more; the desires from within cause you to act to bring your deepest self into being in the objective world. in short as you become the self created god, you must create creations. ultimately you will begin to have a sense of the great twofold secret- on

VOX SABBATUM

zel to earth as shaitan s bird and in zoroastrian lore as ahriman creating the peacock to show that he could if he wished create beauty but chose darkness. the peacock angel, known as malak (meaning king, a word associated with sufi) and tauus (peacock) represents shaitan or azazel the fire djinn. the term angel is accordance to such lore is that angels are the higher aspect, or faculties of man. the symbol of the snake is blackened with soot. the word itself holds a key to its meaning, black is from the word fehm (which means charcoal) and is related to the arabic root fhm, being wisdom or knowledge. the black snake and peacock represent the wisdom of life. then the great lord, malak tauus, said to the angels, i want to create adam and eve and make them give rise to mankind. of the seed o

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

a very favourite subject with egyptian writers, and there are many forms of it. thus there is the fight between heru-ur and set, the fight between ra and set, the fight between heru-behutet and set, the fight between osiris and set, and the fight between horus, son of isis, and set. in the oldest times the combat was merely the natural opposition of light to darkness, but later the sun-god became the symbol of right and truth as well as of light, and set the symbol of sin and wickedness as well as of darkness, and ultimately the nature myth was forgotten, and the fight between the two gods became the type of the everlasting war which good men wage against sin. in coptic literature we have the well-known legend of the slaughter of the dragon by st. george, and this is nothing but a christia

there are a number of figures of local forms of the gods which it is difficult to identify. on the rounded portion of the obverse the place of honour is held by the solar disk, in which is seen a figure of khnemu with four ram's heads, which rests between a pair of arms, and is supported on a lake of celestial water; on each side of it are four of the spirits of the dawn, and on the right stands the symbol of the rising sun, nefer-temu, and on the left stands thoth. below this are five rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair

rows of small figures of gods. below these is harpokrates in relief, in the attitude already described. he stands on two crocodiles under a kind of canopy, the sides of which are supported by thoth and isis, and holds typhonic animals and reptiles. above the canopy are the two eyes of ra, each having a pair of human arms and hands. on the right of harpokrates are seker and horus, and on his left the symbol of nefer-temu. on the left and right are the goddesses nekhebet and uatchet, who guard the south of egypt and the north respectively. on the reverse and sides are numerous small figures of gods. this stele represented the power to protect man possessed by all the divine beings in the universe, and, however it was placed, it formed an impassable barrier to every spirit of evil and to eve

th and north because of this from this day onwards.[fn#118 [fn#118] in the sculpture which illustrates this portion of the text at edfu, two winged disks are represented. the first has# on each side of it. the disk has an uraeus on each side. the second winged symbol of the god consists of a beetle with outstretched wings, which holds between his forelegs the solar disk, and between his hind legs the symbol of the orbit of the sun. a hymn to osiris and a legend of the origin of horus. homage to thee, osiris, lord of eternity, king of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose ka is holy, the governor of tetut,[fn#119] the mighty one of possessions?)in the shrine,[fn#120] the lord of praises[fn#121] in the nome of anetch

n temple properties, vestments &c, were kept [fn#317] in what city the cult of osiris originated is not known, but it is quite certain that before the end of the vith dynasty abydos became the centre of his worship, and that he dispossessed the local god an-her in the affections of the people. tradition affirmed that the head of osiris was preserved at abydos in a box, and a picture of it# became the symbol of the city. at abydos a sort of miracle play, in which all the sufferings and resurrection of osiris were commemorated, was performed annually, and the raising up of a model of his body, and the placing of his head upon it, were the culminating ceremonies. at abydos was the famous shaft into which offerings were cast for transmission to the dead in the other world, and through the gap

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

por qu los dos testigos del apocalipsis tienen el poder de profetizar "y dar poder a mis dos testigos y ellos profetizar n por mil doscientos y sesenta d as, vestidos de sacos "estos son los dos olivos y los dos candelabros que est n delante de dios de la tierra, como dijimos" apocalipsis 11:3,4 13 now then, the numbers 1260 is kabbalistically added as follows: 1 plus 2 plus 6 plus 0= 9; this is the symbol of the ninth sphere. the ninth sphere is sex. the two witnesses have their root in sex. these two witnesses id and pingal are two fine ganglionic chords through which the solar and lunar atoms of our seminal system ascend to the chalice. the chalice is the brain. fill your chalice, brethren, with the sacred wine of light. this explains why the sign of the infinite appears above the head

4. this is how the i.a.o. is performed, and this is the way to open the twelve faculties of the soul. the soul is christified, the kundalini blooms upon our fertile lips made verb. the ternary5 is the word, plenitude, fecundity, nature, the generation of the three worlds. the third arcanum of kabbalah is that woman dressed with the sun, with the moon under her feet, and crowned with twelve stars. the symbol of the queen of heaven is the empress of the tarot. she is a mysterious, crowned woman, seated with the scepter of command in her hand. the globe of the world is on top of the scepter. she is urania-venus of the greeks, the christified soul. the man is the arcanum number one and the woman is the arcanum number two of the tarot. the christified soul is the outcome of the sexual union of

s alk mico, est en sombras en la regi n donde las almas luchan contra el drag n negro. 42 it is precisely in the microcosmos, represented by the inferior triangle, where the entire work of alchemical laboratory must be performed by us. the marvelous microcosmos and macrocosmos alchemical illustration above (from chimica basilica philosophica) represents the man and the woman working with the sun (the symbol of the phallus) and with the moon (the symbol of the uterus. in that medieval painting, two men together or two women together do not appear (because that crime against nature originates the filthy vampire. the tenebrous ones justify their crimes against nature, thus, the law punishes them by separating them from their superior triangle forever. this is how they roll into the abyss. the

ns tell us that adam had two wives, lilith and nahemah. it is stated that lilith is the mother of abortion, homosexuality and all crimes against nature in general. nahemah is the malignant and fatal beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedding, the bride appears bald. since hair is the symbol of chastity for the woman, on wedding days of nahemah it is prohibited to display hair, thus, she instinctively covers her hair with the veil (as if she is trying to conceal it. thus, the abyss is divided into two large infrasexual spheres. these are the spheres of lilith and nahemah. the inhabitants of the sphere of lilith do not have any hope for salvation, whereas the inhabitants of

ereafter develop it within themselves. first, we want our disciples to discover each arcanum firstly within themselves, then within all of nature. the arcanum xviii is light and darkness, white magic and black magic. on the eighteenth card appears a dog and a wolf barking/howling at the moon. we can also see, in that illustration, two pyramids, one is white and the other is black. in that arcanum the symbol of the crab [scorpion] isn t missing. in the arcanum xviii, the number nine is found twice, 9 plus 9 equals 18. in this arcanum, the ninth sphere is repeated twice. we already know that the number one is positive and that the number two is negative. so, if we repeat the ninth sphere for the first time and for the second time, we will have the sex in its two aspects: positive and negativ

WESTERN MANDALAS OF TRANSFORMATION SR AL

rous because symbol then can act as a doorway to archetypal possession. if a symbol could stand for ten different things, we need to understand what particular thing we want it to mean in a given situation, and draw boundaries around the other elements that it may attract. we refine this by adding more layers of symbolic meaning to the talisman to help clarify our intent and purpose. for example, the symbol of a triangle may mean fire or it may mean a trinity. if we add the name michael in hebrew we clarify our purpose by calling on the fiery energy of michael; or if we include a planetary sigil of mars, it will be a different kind of fiery energy. but if we add other images and god-names which identify it as trinity, or as representing binah on the tree of life, then the image of the tria

ntion. it can't be emphasized enough that it is important to develop a working language with the subconscious which is built on clear correspondences. otherwise, subconsciousness may attach its own past associations of a symbol (which now may be consciously forgotten) and go out and try to energize that correspondence to make it work for us. consciousness should make its present interpretation of the symbol clear to subconsciousness. for this reason every talisman is unique and very personal. this is why it is difficult to decipher a seal or talisman made by someone in the distant past. this is also the reason, in my opinion, it is useless to copy or reproduce talismans from other magical books. only by completely understanding the meaning of the symbols on the talisman will the magician g

c form yet, such as we begin to see in number three with the primordial geometrical shape of a triangle. modern physics tells us that one can draw a line an inch long and it will contain an infinite number of points. we can also draw a line a mile long or as long as the earth itself, and it will still contain an infinite number of points. this is because a point is a "distinct entity" in physics. the symbol of a dot within a circle connotes the center of infinity, but also the first cause; in alchemy, the prima materia. although it is not employed as a means of contacting planetary energy, it can be represented by the letter aleph (one) or yod (which is the starting point of all of the hebrew letters) and incorporated into any talisman for the purpose of including energy which represents i

by the virgin mary in a vision, and has become a very potent miracle working talisman in the past 100 years. it fits very nicely on the saturn kamea (see figure 4-n. it is also appropriate there symbolically because mary (miriam. whose initial it is, means bitter sea, an attribution of binah/saturn, and she is said to be the universal mother. qabalistic students will notice other similarities in the symbol, e. g, the cross with three bars (which appeared in the original drawings of the vision but which are lacking on some of the current medals) symbolize the hierophant, and the supreme initiation. all of these planetary seals, along with the traditional (corrected) kameas, are pleasing and may be used by the student on their talismans to invoke specific planetary energy. the problem of de

l triangle. we know that chokmah lies at the lower end of the path of aleph (value 111, one of the magic numbers of the sun. binah lies at the end of the path of the second letter, beth. because tiphareth lies at the end of the third letter, gimel, case points out that this sephira was brought into manifestation before chesed or geburah, the fourth and fifth sephiroth (see tree diagram on page 2. the symbol of tiphareth, the hexagram, is also called the star of the macrocosm because lines drawn from its center to its six points and intersections divides the circle into the twelve houses of heaven, and thus it is a symbolic map of the universe. when we use the golden dawn banishing ritual (see regardie's middle pillar) and say the affirmation "behind me shines the six-rayed star" we are imp

WICCA EIGHT SABBATS OF WITCHCRAFT

owing day, st. blaise's day, is remembered for using the newly-blessed candles to bless the throats of parishioners, keeping them from colds, flu, sore throats, etc) the catholic church, never one to refrain from piling holiday upon holiday, also called it the feast of the purification of the blessed virgin mary (it is surprising how many of the old pagan holidays were converted to maryan feasts) the symbol of the purification may seem a little obscure to modern readers, but it has to do with the old custom of 'churching women. it was believed that women were impure for six weeks after giving birth. and since mary gave birth at the winter solstice, she wouldn't be purified until february 2nd. in pagan symbolism, this might be re-translated as when the great mother once again becomes the yo

ice, principally that of the spirit of grain or vegetation. in this case, the god of light would be identical. in welsh mythology in particular, there is a startling vindication of the seasonal placement of the sun god's death, the significance of which occurred to me in a recent dream, and which i haven't seen elsewhere. llew is the welsh god of light, and his name means 'lion (the lion is often the symbol of a sun god) he is betrayed by his 'virgin' wife blodeuwedd, into standing with one foot on the rim of a cauldron and the other on the back of a goat. it is only in this way that llew can be killed, and blodeuwedd's lover, goronwy, llew's dark self, is hiding nearby with a spear at the ready. but as llew is struck with it, he is not killed. he is instead transformed into an eagle. putt

WICCA WITCHCRAFT TODAY

orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the tender guidance of a priestess, is reading a charge or ritual from a roll in order that the neophyte may be made cognisant of the

replaces and symbolises death. physically she does not die, but she passes symbolically through death and dies mystically as the stigmatists die crucified in christ '8. dead with zagreus, she is now born again with him; that is to say, she has become a bacchante and is no more a woman but a divine human being. we see her now nude and frenziedly dancing, aided by a priestess who holds the thyrsus, the symbol of the new dionysiac life. the spirit of dionysus has descended upon her. man has become god, and dionysus is present unseen at the miracle. we behold him in the space between the fifth and sixth scenes, half reclining in the lap of kore, one foot unshod according to the rite, contemplating with divine indifference all that man may suffer for him. thus the mystery is wrought 'the orphic

eone else's? it has been suggested that they were cases of cannibalism, the heads being buried and the bodies eaten. but cannibals would not fetch other bones to bury with the heads, and they usually split all the big bones to get the marrow, and these thigh-bones are all intact. the skull-and-crossbones sign is often found in old tombs and cemeteries; i believe it goes back to roman times and is the symbol of death and resurrection. when i was made a mason i was told the skull and crossbones represented 'death' and the blazing star 'resurrection. now this star is also a pentacle. as i have said, in old times witches used a skull and crossbones to represent their god when his representative, the high priest, was not present. nowadays the priestess assumes a position much like that of osiri

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

some confusion here with the saros of 18 years and 10 days. bailly, in his astronomie ancienne, p. 31, says: the brahmins used the numbers 60 and 3600 in computing time. the chaldeans also did so. the brahmins have also an antediluvian period of 600 years. the tartars and chinese also used a period of 60 years in their computations of time. under the number, six, too, we must not omit to mention the symbol of the double triangle, hexapla, or hexalpha, the shield of david, it is used at present as a sign in the degree of the royal arch in england. it must not be confused with the pentalpha, which is the true solomon s seal. in christian churches, we find the hexalpha used to express the union of the divine and human natures, deemed to exist in jesus, the christ of the new testament. the bl

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

tion. to elucidate this point fully i mention a comment made by theodor adorno in a letter written april 19, 1939, to gershom scholem, thanking him for sending a copy of die geheimnisse der tora (1936. adorno said of scholem s translation of a zoharic passage in this work: the extract you have translated is an interpretation of the history of creation as a symbol. however, the language into which the symbol is translated is itself a symbolic language, which calls to mind kafka s statement that all his works were symbolic, but only in the sense that they were to be interpreted by new symbols in an endless series of steps. 2 adorno correctly understood that in presuming the parabolic nature of truth an orientation that resonates with the symbolic imaginary proffered by medieval kabbalists ka

critical to abiding in the sway of this stance is the discernment that language, poetically conceived as inherently metaphorical, is always a gesture of translation, a joining of disparate sign-codes rather than a harnessing of similar ones.3 in the particular cultural ambiance of medieval kabbalah, language performs this function by expressing the inexpressible, rendering the invisible visible. the symbol, therefore, brings the unknown into relation with the known, but without reducing the difference that binds the two incongruities into a selfsame identity.4 the obfuscation between story and event displayed in sefer ha-bahir, and even more extremely in sefer ha-zohar, represents an embellishment of the rabbinic parable to the point that one can no longer distinguish between signifier an

amut, you shall live and you shall die. furthermore, the black-mark of death (nigrum theta) is depicted in the rabbinic homily as the blood-mark (tau shel dam, which is set in contrast to the ink-mark (tau shel deyo. this may be explained as a rejoinder on the part of some rabbis to an exegetical tradition cultivated by early church fathers that connected the tau of ezekiel with the paschal lamb, the symbol of salvation. this possibility is enhanced by the evidence (supplied, for example, by origen) that jewish christians interpreted the tau of ezekiel as a sign of the cross (related, as we have seen, to the shape of the letter in the ancient script) placed on the foreheads of christians.29 apparently responding to this interpretation, rabbinic exegetes emphasized that the mark of blood si

5: time, not symbols, can partake of transcendence. but time as such cannot symbolize the divine. kaplan s opinion is based on the presumed correlation between space and symbolic-mediated knowledge, on one hand, and time and immediateintuitive insight, on the other (p. 175 n. 11. see idem, sacred versus symbolic, pp. 213 231. this is not the place to enter into a lengthy discussion on the role of the symbol in heschel s thought, let alone the connection of the symbolic to the modalities of time and space, but su ce it to say that in some passages he does seem to equate time with godliness in a manner that is unthinkable with respect to space. see sabbath, p. 100: things of space. conceal the creator. it is the dimension of time wherein man meets god, wherein man becomes aware that every in

t is, beit and bayit have the same consonants in hebrew. 48. the identical theme is expressed in slightly different terms in bahir, 43, p. 141. according to the parabolic image employed in that context, the one who wants to enter within the chambers of the king must first look or contemplate (yistakkel) the daughter in whom the king has placed all thirty-two paths of wisdom. on the application of the symbol of the house (bayit) to shekhinah, which is also identified as sukkot, the temporary booths that commemorate the dwellings inhabited by the israelites in their sojourn through the desert (lev 23:43, see bahir, 74, p. 163. see also 104, p. 189, where shekhinah, associated with the west (ma arav) since all the seed that comes forth from the east is mixed (mit arev) within it, is referred

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual is invoking the spirit of the adversary, known as shaitan/iblis, satan, lucifer, set, azazel. the sorcerer shall seek the fire-spirit of change, rebellion and progression. the symbol of set the adversary shall take the earthen form of the devil, the solar creative (and destructive) force of change and self-deification. there are two primary faces of the adversary. the celebrant may construct as mask of two sides, which shall be placed upon the center of the altar. a phallic symbol or stone god may be near the mask as well, symbolizing the solar creative force of the

n seraph lucifer, the angelick essence of the black flame, the very source of our wisdom, being and becoming. two the seraph of flame, the djinn iblis of fire, daemon of the blackened flame, serpent beast dragon wolf goat. satanas is the devil-cloaked initiator of the path of the wise, those who laugh at the warnings of a cringing society. robe thyself in crimson, the color of flame and movement. the symbol of the averse pentagram, being downward pointing to indicate the union of the fallen angels with humanity to create divinity. in the sethian witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpio

t. 12 the sigil of will, the core attribute of luciferian separation. the will is the key and core of magickal success and self-deification. this is one part of mastery, but essentially the foundation of the great work. the foundations of vampyrism may be found in the exploration of the sigil also. the vampyre is viewed as a being an archetype of the isolate self and the essence of life. blood is the symbol of vitality and immortality, thus a spiritual evolution from the shadow essence of every culture in europe and elsewhere. the vampyre is thus a luciferian being whom has passed from the shadow into the embrace of azrail, the angel of death and emerged as a god or goddess. lucifer is both light and darkness, the very essence of our selves in awakened perception. the symbol is made of an

ough enflamed invocation! the sigil of infernal union, created by levi and used originally in maurice bessey s 1961 encyclopedia of the occult "histoire en 1000 images de la magie, and re-issued in english later on as a pictorial history of magic and the supernatural. this symbol, adopted by anton szandor lavey and the church of satan in 1966, removed the samael and lilith inscriptions and redrew the symbol, titling it the sigil of baphomet. the sigil of infernal union, as we choose to call it, uses the original names, which surround the goat head. they are, samael and lilith. many have pondered over the 22 reasoning for the hebraic sea dragon and fallen angel, leviathan, which surrounds the pentagram. this shall be addressed in full now. samael is in thelemic or luciferian terms the beast

known the mystical marriage of daemonic opposites was through the unconscious link of leviathan, whom brought both spirits together in union. leviathan is the timeless aspect of being, as by the fall along with lucifer leviathan perceived the self and by entering the great oceans centered itself in the mind of the dragon. leviathan is thus timeless and is within the subconscious of man and woman. the symbol of entering and becoming is thus summarized in the following way: leviathan (the gateway -timelessness, subconscious power, immortal aspects of the essential self samael (the sun known as asmodeus -force, sorcery, fire. samael is the one of darkness (knowledge hidden) whom rode eve and injected filth into her. samael is the root force of the beast 666, the solar creative force and the d

WORKING CEPHALOEDIUM VERSION 1

te cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the

WORKING CEPHALOEDIUM VERSION 2

te cross of john for kether. he shall wear his ring of a magus& his rosy cross. he shall bear the wand of obeah, with its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ojected from there. the figure of eve stands in malkuth, in the form of the supporter. the first ideal form of man is in adam kadmon, behind the kether form and, as it were, the prototype of the tiphareth form. this tiphareth answers to the letter vau of the holy name, as representing the prince. the letter vau also represents the number six and adam was created on the sixth day, for tiphareth is the symbol of the creation. furthermore, the hexagram consists of the two forms fire and water: the ideal fire and the ideal water; the spirit and the water of creation; the spiritual ether and the ethereal fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad

uman, and thus gradually raise and unite myself and divine genius" if it is a very great thing to unite yourself to the genius, how much more so it must be to unite yourself to the god that is behind it! looking at the pastos, it will be seen that it represents a kind of triple cube, the whole of which is placed between light and darkness. the lid is half light and half darkness: the upper end is the symbol of light, and the lower, the symbol of darkness; while the sides have the colours placed between the light and the darkness. at the head is placed a golden greek cross representing the spirit and the elements, and a rose of 7 times 7 petals, and four rays which go out from it. but at the foot, that which the feet rest on as if they were exalted by it, is the cross exalted on a pedestal

onsciousness from ruach to neschamah is one object of the ceremony of the 5=6 ritual: it is a thing which will be more readily understood when the grade of adeptus minor is reached. it is especially intended to effect the change of the consciousness into the neschamah, and there are places where it can take place. the first is when the aspirant is on the cross, because he is so exactly fulfilling the symbol of the abnegation of the lower self and the union with the higher self; there is also the invocation of the angel h.u.a. the second place is when he touches the rose of the representative of c.r. in the vault, when he has taken on himself the symbols of suffering and self sacrifice, and says that his victory is in the cross of the rose. the third place is when he enters the vault in the

f the grade: 21. this pass word, however, is the divine name of kether: it is used as the pass word of this grade of tiphareth in order to affirm the connection between the two. then the chief adept says that the key word is i.n.r.i. the three adepts themselves represent chesed, geburah and tiphareth. the creator, the destroyer and the sacrificed one: isis, apophis and osiris equals the name iao. the symbol of osiris slain is the cross; vis, the sign of the mourning of isis: the sign of typhon and apophis: x the sign of osiris risen:=lvx the light of the cross, or that which symbolizes the way into the divine through sacrifice. so that the symbolism in its entirety represents the exaltation of the initiate into the adept. the above paper by mathers shows the complexity of the energies empl

"elohim gibor" and also stands for the 20 princes of the enochian tablet of union, a complete synthesis of spirit on the enochian level. these are linked to the 64 kerubic emblems (the 16 subdivisions of each elemental tablet) 64=dyn justice--a title of geburah. both 20 and 64 equate to 84=enoch, the first human recipient of the enochian tablets. also, the 20th key of the tarot is resh, the sun: the symbol of balanced polarity outside the boundary of human limitation; the beginning of the divine realm. the third important vibration is in the chief adept's proclamation "in the strength of elohim gibor" which opens the link specifically to the mars wall of the vault. when the adepts place the ends of their wands in the pastos, they formulate through the higher aspects of the soul, a ka or a

0 0

signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things are the pillars of hermes and solomon. they are the door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light upon their summits, show the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which is the strai

n with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hieroglyphics of one are painted in black upon a white ground, and those of the other in the same colours but reversed, the better to express the interchange and reconcilement of opposing forces

for the great egyptologists birch and bunsen assert that its origin is anterior to menes, and belongs probably to the pre-menite dynasty of abydos, between 3100 and 4500 b.c. and it implies that at that period the system of osirian worship and mythology was already in actual existence. of all the chapters in the per-m-hru, the 17th is one of the oldest as shown by its gloss and scholia; and it is the symbols of this chapter and the 125th which form the designs of the pillars before you. at the base of each rises the lotus symbolic of new life, regeneration and metempsychosis. in the papyri which have the hieroglyphical text of this chapter a group of red hieroglyphs occurs at intervals, the literal translation of which is the 'explanation. after these groups comes a short commentary or glo

he pathway through death unto life) the father of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods as he, my father, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being am i. the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representations of the various paragraphs of the 17th chapter. they show: the symbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring. the adoration of osir

f the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adoration of the lords of truth behind the northern heaven 'hail unto ye, ye lords of truth, ye chiefs behind osiris! ye followers of her whose peace is sure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolized by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker. the 125th chapter is called' the hall of the two truths, and of separating a person from his sins when he has been made to see the faces of the gods' it opens with a solemn adoration of the lords of truth and the ceremony of passing by the fortytwo assessors of the dead

0 0 INITIATION CEREMONY

hich was uttered at the eleusinian mysteries. a literal translation would be light rushing out in one ray and they signify the same form of light as that symbolized by the staff of the kerux. east of the double cubical altar of created things, art the pillars of hermes and of solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is

erse. all turn east. stol: directs neophyte to rise and face east. hiero: faces east. all together say saluting. holy art thou, lord of the universe! salute holy art thou, whom nature hath not formed! salute holy art thou, the vast and the mighty one! salute lord of the light and of the darkness! salute hiero: nothing now remains but to partake together in silence of the mystic repast composed of the symbols of the four elements and to remember our pledge of secrecy. all are seated. hiero: puts down his sceptre and returns the banner of the east to its place. he goes to the west of the altar as hierophant goes to west of altar all turn west hierophant west of altar facing east gives the saluting sign but not the sign of silence taking up rose says hiero: i invite you to inhale with me the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

s and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pregnancy and childbirth- the home, pleasure and joy. bast was originally a lion goddess who symbolised the fertilising rays of the sun. casting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire g

. casting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire group of practitioners to stand in, or it may be small enough to fit on your personal altar. i have known practitioners who have only a small area create a circle on a table-top and sit facing north, physically outside it but spiritually within, manipulating the symbols within it. i have also known modern witches who will create an instant circle on paper or even on a computer screen. if you have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circ

er they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep out ill-wishing. you can make an amulet in any shape you wish, out of candle-wax or clay, or you could use wooden discs, cut from an old broom handle. the symbols may be engraved, using a sharp knife, or painted on. you can add decorations if you wish. amulets may be carried in your pocket, or you could drill a hole and thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer protection against danger and illness. protective crystals (see page 153) also make good amulets and empowered herbs of p

ABRAMELIN1

n magical working, has preferred to endeavour to fill him with contempt for any other systems and methods of operation than the one here laid down. for also besides the unintentional perversions of magical symbols i have above mentioned, there was further the circumstance not only possible but probable of the many black magic grimoires falling into his hands, as they evidently had into abraham's, the symbols in which are in many cases intentional perversions of divine names and seals, so as to attract the evil spirits and repel the good. for the third book of this work is crowded with qabalistic squares of letters, which are simply so many pentacles, and in which the names employed are the very factors which make them of value. among them we find a form of the celebrated sator, arepo, tene

nd we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what abraham is undertaking to teach 5 see appendix c, examples of angelic invocation introduction xiv lamech, is how to arrive at practical magical results; rather than the secret wisdom of the qabalah. it is entirely beyond the scope of this introduction for me to give here any lengthy dissertation on the natures, good or evil, o

ducated people are aware, it is derived from the greek daimon, which anciently simply meant any spirit, good or bad. a work filled with suggestive magical references is the well-known arabian nights, and it is interesting to notice the number of directions in the third book of this work for producing similar effects to those there celebrated. for example, the ninth chapter of the third book gives the symbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar

e symbols to be employed for changing human beings into animals, one of the commonest incidents in the arabian nights, as in the story of the first old man and the hind, that of the three calendars and the five ladies of bagdad, that of beder and giauhare, etc, etc; as distinct from the voluntary transformation of the magician into another form, as exemplified in the story of the second calendar, the symbols for which are given in the twenty-first chapter of our third book. again these chapters will recall to many of my readers the extraordinary magical effects which faust is said to have produced; who, by the way, as i have before remarked, was in all probability contemporary with abraham the jew. introduction xvi but the mode of their production as given in this work is not the black mag

dinary attribution of the planetary hours effective to an extent. in all cases where there is anything difficult or obscure in the text, i have added copious explanatory notes; so many indeed as to form a species of commentary in parts. especially have those on the names of the spirits cost me incredible labour, from the difficulty of identifying their root-forms. the same may be said of those on the symbols of the third book. wherever i have employed parentheses in the actual text, they shew certain words or phrases supplied to make the meaning clearer. in conclusion i will only say that i have written this explanatory introduction purely and solely as a help to genuine occult students; and that for the opinion of the ordinary literary critic who neither understands nor believes in occult

ABRAMELIN2

e and magot, with their servitors, and shall make them take oath upon their signs in the aforesaid manner. and thus shall you observe this method with the four other sub-princes;90 but first of all convoke them with their common servitors, and make them swear upon the common signs, then amaimon and ariton together, and finally each one apart, as in the first case.91 and when you have put back all the symbols into their proper place, request from each of these last four92 your familiar spirit, and make them repeat its name, which you shall at once write down, together with the time during which they shall be obliged to serve you. then you shall propound unto them the signs of the fifth chapter of the third book;93 and shall make them not only swear upon these symbols (collectively, but also

st degree be false and lying as regardeth you; also, that if by chance you should assign over one of them unto another person, that he shall act as faithfully by him as by yourself; and, lastly, that they are to fulfil, perform, and execute, that which god for their chastisement hath destined unto them for sentence (of judgment. you shall then observe this form with all the princes, and until:all the symbols shall be sworn to, with the four familiar spirits and the others dominating (them. the sacred magic 74 the sixteenth chapter. concerning the sending them away. oncerning the sending away of the spirits as well during the three days, as hereafter: it is not necessary to observe many ceremonies in order to send away the spirits,95 because they themselves are only too glad to be far away

need not otherwise license them to depart; that is to say that during the three days, having finished speaking with the four sovereign princes, and afterwards with the eight sub-princes, and received their oath (of allegiance, you shall say unto them that for the present they can go unto their destined place; and that every time that they shall be summoned, let them remember their oath made upon the symbols (and you shall send away) the familiar spirits and all other spirits with the aforesaid words. it is true, however, that as regardeth the familiar spirits you shall tell them that at the time when they are on guard-duty they shall remain near you visible or invisible, in whatever form shall please you, in order to serve you during the destined six hours& of abramelin the mage 75 the se

y shall have disappeared, you shall take the censer from the top of the: the sacred magic 78 altar, and having put perfume therein, take it out of the oratory on to the terrace whereon the spirits shall have appeared, and you shall perfume the place all round; for otherwise the spirits might work some evil unto persons entering by chance therein. now should you be willing to content yourself with the symbols which be in the third book here following; you shall the day after take away all the sand from the terrace and cast it into a secret place; but above all things take care not to throw it either into a river or into the navigable sea. but should you desire to procure for yourself various other symbols and secrets, leave the sand and all things in place, as we shall also describe more pa

d ancient jewish law concerning the priesthood. also, he should not be less than twenty-five years of age (18) you shall not permit the familiar spirits to familiarise themselves too much with you, through your disputing and arguing with them; because they will propound so many affairs and things at once as to confound and trouble the mind (19) with the familiar spirits you should not make use of the symbols of the third book, unless it be those of the fifth chapter thereof;105 but if you desire anything, command them aloud to perform it. never commence many operations at once and in the same time, but when you have finished one then begin another, until you are perfect in the practice; for an apprentice artist doth not become a master suddenly, but little by little. of abramelin the mage

ABRAMELIN3

e l i n a l s e l i n a k i l b a n a k a k a b b a k a k a n a b l i k a n i l e s l a n i l e d e b b a l e m of abramelin the mage 124 notes to the chapters of magical symbols, by s. l. macgregor-mathers. the following notes to these chapters i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifeste

irrors of glass and crystal( c) in caverns and subterranean places( d) in the air( e) in rings and circlets( f) in wax( g) in fire( h) in the moon( i) in the water( j) in the hand (1) g i l i o n i n i l i o n i n (2) e t h a n i m t h a n i m (3) a p p a r e t p p a r e t (4) b e d s e r e l i e l e d i a p i s s e p p e d e l i e l e r e s d e b of abramelin the mage 134 notes to chapter iv (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon ariton, amaymon execute the operations hereof by means of their common ministers (c) the operations of this chapter can also be to an extent performed by the familiar spirits (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a gnomonic square of b f

h a c a h (6) c u s i s u s i s (7) p e r a c h i e r a c h i p e r h c a h c a r e (8) r i s i r i s e r i s e k e s i r e p i r i s i r (9) n e s e r e l e h e s e p e s e h e l e r e s e n (10) p e t h e n e t h e n (11) k a l e f a r a r e l a m a l e r a r a f e l a k (12) k o b h a o b h a (9) n e s e r e l e h e s e p e s e h e l e r e s e n of abramelin the mage 138 notes to chapter v (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) oriens, paimon, ariton, and amaymon execute the operations hereof by means of their common ministers (c) the familiar spirits can hardly be said so much of themselves to be able to execute the operations of this chapter, as under the rule of the aforementioned spirits (d) each person can have four familiar s

= hebrew prsh, a horse, or horseman, while prs= an ossifrage, a bird of the hawk or eagle kind. this square is apparently correctly numbered, though in the ms. it is in the second place. no. f is a gnomon of j squares taken from a square of c f squares. racah is apparently from the hebrew rqh meaning vain, empty; and does not seem to have any particular reference to any of the forms mentioned for the symbols. no. g is again a gnomon of j squares, taken from a square of c f squares. it is placed fourth in order in the ms. cusis may be from the dative plural of the greek word kuon= a dog, but in hebrew it would mean numbering, computing. no. h is a border of c e squares taken from a square of e j squares. perachi, perhaps from prk, savagery. db is a bear in hebrew. the sacred magick 139 no

the spirits bring timber( i) to make them found and purge metals and separate gold and silver. t e l a a h e l a a h a a l e t a a l a (1) a l c a b r u s i l c a b r u s i s u r b a c l a s u r b a c l (2) c a d s a r a d s a r a s d a c a s d a (3) p e l a g i m e r e n o s i l e r e m o g a n e m a l a g o m a r e l i s o l e i e m i g a l e p (4) the sacred magick 141 notes to chapter vi (a) the symbols of this chapter are manifested only by the angels or by the guardian angel (b) astaroth and asmodeus execute together the operations of this chapter (c) the familiar spirits cannot well execute the operations of this chapter (d) no especial instructions are given regarding this chapter in the second book (e) no. b is a border of c a squares taken from a square of d g squares. telaah= p

ADDTLS

riangle no. 3: elemental emblem of lesser angle with geomantic figure. triangle no. 4: elemental emblem of letter ruling rank with hebrew of letter corresponding to tarot trump in triangle no. 2. the coloring of these angles is the simplest because it follows its elemental emblem. it has not been mentioned before, but it is the rule, when drawing or painting these pyramids and triangles, to paint the symbols on the appropriate sides in complimentary colors. thus, to take triangle no. 1 of a servient square in the c angle of c, the color will be blue to refer to the element of the tablet as a whole, while the appropriate astrological attribution will be painted on it in orange. this rule applies to all the squares. the method sounds highly complex, but in practice it is much easier than it

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ubject from the extraordinary complexities which have confused its expression. 3. when it came to the point of preparing a simple analysis of the matter, the question arose: what terms shall we use? the mysticisms of europe are hopelessly muddled; the theories have entirely overlaid the methods. the chinese system is perhaps the most sublime and the most simple; but, unless one is born a chinese, the symbols are of really unclimbable difficulty. the buddhist system is in some ways the most complete, but it is also the most recondite. the words are excessive in length and difficult to commit to memory; and generally speaking, one cannot see the wood for the trees. but from the indian system, overloaded though it is by accretions of every kind, it is comparatively easy to extract a method wh

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

(november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his book, the sufis. it is also not far-fetched to assume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was go

whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formula is "softly, or shout them aloud if the formula is "aloud, but change not one measure lest thou call something else, and it be your final hour. know, seventhly, of the things thou art to expect in the commission of this most sacred magick. study the symbols well, and do not be afraid of any awful spectre that shall invade thine operation, or haunt thine habitat by day or by night. only charge them with them the words of the covenant and they will do as you ask, of thou be strong. and if thou performest these operations often, thou shalt see things becoming dark; and the wanderers in their spheres shall no more be seen by thee; and the sta

ALEISTER CROWLEY BOOK OF LIES

rrowed from the healthgiving and fascinating sport of fox-hunting, which frater perdurabo followed in his youth. this chapter should be read in connection with "the soldier and the hunchback" of which it is in some sort an epitome. its meaning is sufficiently clear, but in paragraphs 6 and 7 it will be noticed that the identification of the soldier with the hunchback has reached such a pitch that the symbols are interchanged, enthusiasm being represented as the sinuous snake, scepticism as the goat of the sabbath. in other words, a state is reached in which destruction is as much joy as creation (compare chapter 46) beyond that is a still deeper state of mind, which is that. book of lies get any book for free on: www.abika.com 109 [113] 52 kappa-epsilon-phi-alpha-lambda-eta nu-beta the bul

aster-mason is attended by 5 fellow-crafts, and each fellow-craft by 3 apprentices, as if the masters were sitting in pentagrams, and the fellow- craftsmen in triangles. this may refer to the number of manual signs in each of these degrees. the moral of the chapter is apparently that the mother-letter aleph is an inadequate solution of the great problem. aleph is identified with the yoni, for all the symbols connected with it in this place are feminine, but aleph is also a number of samadhi and mysticism, and the doctrine is therefore that magick, in that highest sense explained in the book of the law, is the truer key. notes (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of l

would render the humour of the chapter too subtle for the average reader in oshkosh for whom this book is evidently written) book of lies get any book for free on: www.abika.com 121 [125] 58 kappa-epsilon-phi-alpha-lambda-eta nu-eta haggard am i, an hyaena; i hunger and howl. men think it laughter-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the a

ALEISTER CROWLEY LIBER 777

nature towards perfection--o0oit: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that tra

re. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 notes 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn eart

wlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte

ALEISTER CROWLEY LIBER CHANOKH

signs of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the enochian alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omissi

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

but here the formula implies much more even than this. for it is his whole life that the magus offers to our lady. the cross is both death and generation, and it is on the cross that the rose blooms. the full significance of these symbols is so lofty that it is hardly fitted for an elementary treatise of this type. one must be an exempt adept, and have become ready to pass on, before one can see the symbols even from the lower plane. only a master of the temple can fully understand them (however, the reader may study liber clvi, in equinox i, vi, the 12th and 2nd aethyrs in liber 418 in equinox i, v, and the symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the un

had arranged themselves on the slide so as to spell staphylococcus. we distrust an arrangement of flowers which tells us that "life is worth living in detroit, michigan. suppose that aleister crowley remembers that he was sir edward kelly. it does not follow that he will be able to give us details of cracow in the time of james i of england. material events are the words of an arbitrary language; the symbols of a cipher previously agreed on. what happened to kelly in cracow may have meant something to him, but there is no reason to presume that it has any meaning for his successor. there is an obvious line of criticism about any recollection. it must not clash with ascertained facts. for example- one cannot have two lives which overlap, unless there is reason to suppose that the earlier di

x for soaking up the ink. and, of course, the papyrus of ani is only the latin for toiletpaper> to take an entirely different case, that of the circle; the magician will synthesize the vermilion required from mercury an sulphur which he has himself sublimated. this pure 66 vermilion he will himself mix with the consecrated oil, and as he uses this paint he will think intently and with devotion of the symbols which he draws. this circle may then be initiated by a circumambulation, during which the magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. ther

e material things- they are not like mental pictures- they seem to lie between the two. after some practice has made you adept, so that in the course 146 of any hour's journey you can reckon on having a fairly eventful time, turn your attention to reaching a definite place on the astral plane; invoke mercury, for example, and examine carefully your record of the resulting vision- discover whether the symbols which you have seen correspond with the conventional symbols of mercury. this testing of the spirits is the most important branch of the whole tree of magick. without it, one is lost in the jungle of delusion. every spirit, up to god himself, is ready to deceive you if possible, to make himself out more important than he is; in short to lay in wait for your soul in 333 separate ways. r

e tarot, the holy qabalah, and the yi king. there are hundreds of others; from pyromancy, oneiromancy, auguries from sacrifices, and the spinning-top of some ancient oracles to the omens drawn from the flight of birds and the prophesying of tealeaves. it will be sufficient for our present purpose to discuss only the five systems first enumerated. astrology is theoretically a perfect method, since the symbols employed actually exist in the macrocosm, and thus possess a 157 natural correspondence with microcosmic affairs. but in practice the calculations involved are overwhelmingly complicated. a horoscope is never complete. it needs to be supplemented by innumerable other horoscopes. for example, to obtain a judgment on the simplest question, one requires not only the nativities of the peop

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

owel to which it is prefixed- now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. p as to b as k is to (hard) g. bursting of a bud as against that of a fruit- and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. a open unmodulated breath (ah- against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were* j like soft g- the master flamed forth as a star and set a guard of water in every abyss. w when distinct from u represents the operation of choice 'u" does this to some extent (will, word, way- also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. o the breath con

ALEISTER CROWLEY THE SWORD OF SONG

teries; for in thy pen is, as it were, a river of clear water; without vagueness, without ambiguity, 1 aum! the sacred word. 2 qy. j (the cart) becomes o (a wheel. the commentators who have suspected the horrid blasphemy implied by the explanation becomes k, the wheel of fortune, are certainly in error. 3 demeter and persephone. 4 ch= j; h= hades. see the tarot cards, and classical mythology, for the symbols. ambrosii magi hortus rosarum 121 sedes profunda paimonis. oculi nox secreta. portae silentium partitio. without show of learning, without needless darkening of counsel and word, dost thou ever reveal the sacred heights of our mystic mountain. for, as for him that understandeth not thy writing, and that easily and well, be ye well assured all that he is a vile man and a losel of little

ALEISTER CROWLEY EQ I 1

iris, christ, and mahomet were mad, then indeed is madness the key to the door of the temple. yet if they were only called mad for being wise beyond the sane, then ask you why their doctrines brought with them the crimes of bigotry and the horrors of madness? and our answer is, that though they loved truth and wedded truth, they could not explain truth; and their disciples therefore had to accept the symbols of truth for truth, without the possibility of asking "why" or else reject truth altogether. thus it came about that the greater the master the less was he able to explain himself, and the more obscure his explanations the darker became the minds of his followers. it was the old story of the light that blinded the darkness. you can teach a bushman to add one to one, and he may after so

ith the cosmic, the more we dwell in universal in impersonal terms, the truer heirs of science we become "in spite of the appeal which this impersonality of the scientific attitude makes to a certain magnanimity of temper, i believe it to be shallow, and i can now state my reason in comparatively few words. that reason is that, so long as we deal with the cosmic and the general, we deal only with the symbols of reality, but "as soon as we deal "with the private and personal phenomena as such, we deal "with realities in the" 153 "completest sense of the term" i think i can easily make clear what i mean by these words "the world of our experience consists at all times of two parts, an objective and a subjective part, of which the former may be incalculably more extensive than the latter, and

ALEISTER CROWLEY EQ I 5

f sorrow; therefore all sorrow is thy portion. this is that which is written "god hath laid upon him the iniquity of us all" for as thy blood is mingled in the cup of babalon, so is thine heart the universal heart. yet is it bound about with the green serpent, the serpent of delight. it is shown me that this heart is the heart that rejoiceth, and the serpent is the serpent of death for herein all the symbols are interchangeable, for each one containeth in itself 135 its own opposite. and this is the great mystery of the supernals that are beyond the abyss. for below the abyss, contradiction is division; but above the abyss, contradiction is unity. and there could be nothing true except by virtue of the contradiction that is contained in itself. thou canst not believe how marvelous is this

ion; beautiful production. this books id very much easier both to understand and to operate than the so- called "greater" key of solomon_ only a few copies remain for sale "crown 8vo, scarlet buckram, pp. 64" less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

ALEISTER CROWLEY EQUINOX EQ I 1 2

would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer and one which is quite unconnected with the question is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates the twins of the twin signs of 0 0 ritual are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of p in 4 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various "stations of the cross" or points upon his mystic journey. he must assuredly drink blood for the sacrament ah! now i see it all so well! the initiator must ki

ok is contained in the last section 'the stone of the philosophers. here is some fine work."to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c."and through all booksellers""crown 8vo, scarlet buckram, pp. 64. this edition strictly limited to 500 copies. price 10s a. a. publication in class b. book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

ALEISTER CROWLEY EQUINOX EQ I 2 2

nt with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but

hath no number, concealing the commencement of all-things under the simulacrum of no-thing. the hegemon, the representative of the gods of truth and justice, is consequently sent to superintend the preparation, thus symbolizing that it is the presider of equilibrium who is to administrate the process of initiation by the commencement of the equilibration of the forces in the candidate himself, by the symbols of rectitude and self-control. but it is the sentinel who actually prepares the candidate; whose body is now surrounded by a triple cord to show the restriction of the powers of nature; and it is triple to show the white triangle of the three supernals. his eyes are also bandaged, symbolising that the light of the natural world is but as darkness compared with the radiance of the light

eadiness for the circumambulation, so as to link the latter with the final consecration of the candidate. the "stolistes" then says "frater x y z, i finally consecrate thee by water" and the "dadouchos "frater x y z, i finally consecrate thee by fire" and the effect of this is to seal finally into the sphere of sensation of the candidate the pillars in balanced formulation. for in the natural man the symbols are unbalanced in strength, some being weaker and some stronger, and the effect of the ceremony is to strengthen the weak and purify the strong, thus gradually commencing to equilibrate them, at the same time making a link between them and their corresponding forces in the macrocosm. the "hierophant" then says "honoured hegemon, the final consecration of the candidate having been perfo

t then goes to the east of the altar and faces west. the hiereus comes to the west of the altar, and salutes the hierophant, receiving the elements from him. all then partake in order of rank: hegemon from hiereus, stolistes from hegemon, dadouchos from stolistes, senior members from dadouchos, and the kerux from the candidate. but the "kerux" says "it is finished" inverting the cup, to show that the symbols of self-sacrifice and regeneration are accomplished. and this proclamation is confirmed by the "hierophant" and the three chief officers give the three strokes emblematic of the mystic triad, and in the three different languages repeat the three mystic words "khabs am pekht "konx om pax "light in extension" the "hierophant" then finally closes the ceremony by saying: 23 the "formula of

placed tangent to the horizontal and vertical line elements in the central portion of the figure. in the exact center is an upright pentagram, also lineal, with a smaller circle in its own center. illustration described from page 265 "diagram 17. the seven-branched candlestick" this is a seven pointed star or heptagram with one point to top. there is a small circle in the center. the points have the symbols of the planets inside, clockwise starting from the top: saturn, mars, venus, moon, jupiter, sun, mercury. touching the tip of each of the seven points from outside is a circle, seven in all. these seven circles each contain an equilateral triangle, smaller than a circumscribed one would be. these seven triangles each have an apex radially outward from the center of the figure. each of

ALEISTER CROWLEY EQUINOX EQ I 2 3

is exactly the vision. but what a point of view! the young gentleman must certainly have been a curate. at such moments the heart should race, the veins swell, the breath quicken, the eyes strain, the foot- not a word of the struggle not to show impatience, the tenseness of the whole being of a man! no! this is indeed a glimmering ghost, a bloodless, vacant phantom. note, too, the degradation of the symbols. to compare a girl to a "ghost; to disenchant the glow and glamour of her to a "glimmer" to compare a volcano in eruption to the puffing of a steam-engine; the sun in heaven at high noon to a farthing dip. the vision is accurate enough; but the point of view is throughout that of a flunkey, of a tradesman, of a gelded toady, of a stewed prune! so too the very perfection of form which m

obvious. it cannot surely have anything to do with the lines in horace 'amphora coepit &c "to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c "and through all booksellers "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. price 10s a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

ALEISTER CROWLEY EQUINOX EQ I 2

y, it must always leave a cube entirely empty. concerning the laws which govern this new realm we can say nothing here. the most mystics have been led away from the proper line of research, usually by the baser("i.e" the emotional or devotional) attractions of the vedana-phenomena which we are about to notice; but perhaps even the best must be baffled by the non-congruity of their experience with the symbols of language. one may add that the language difficulty is in some ways an essential one. language begins with simple expression of the common needs of the most animal life. hence we see that all sciences have formulated a technical language of their own, not to be understanded of the common people. the 66 reproach against mystics that their symbols are obscure is just as well founded as

ALEISTER CROWLEY EQUINOX EQ I 3 2

middle pillar. in this connection we shall include frater i.a.'s ritual for "the magical invocation of the higher genius" the magical invocation of the higher genius (according to the formulae of the book of the voice of thoth [the ceremony enterer is the sphere of sensation. the hierophant is the augoeides. the officers are the divine sephiroth invoked. the enterer is the natural man [first let the symbols in the sphere of sensation be equilibrated. this is the opening of the hall of truth] 198 "the first invocation" come forth unto me, thou that art my true self: my light: my soul! come forth unto me: thou that art crowned with glory: that art the changeless: the un-nameable: the immortal godhead, whose place is in the unknown: and whose dwelling is the abode of the undying gods. heart

ng a room. the upper half of the room is occupied by a heptagonal drawing. the outer heptagon has an inner one symmetrically inside a very little way from the outer, like the thickness of a wall. this heptagon is point up and side down. within the inner heptagon is a unicursal heptagram, created by drawing lines between alternate vertices. only the uppermost point has any writing, the word "east. the symbols of the planets are placed in the seven triangles formed between the inner angles of the heptagram and the sides of the double heptagon: clockwise from the top right: jupiter, saturn, moon, venus, mercury, sun and mars. dashed lines are used below the lowest face of the heptagon to indicate that that face is a door hinged on the left to open outward into the middle of the rectangular ro

ls displayed radially oriented with the bottom of each symbol pointing toward the center of the device just inward on the arm: upper lobes, left to right: sulfur, mercury, salt. lower lobes, left to right: salt, mercury, sulfur. right lobes, top to bottom: sulfur, salt, mercury. left lobes, top to bottom: mercury, sulfur, salt. next inward from the lobes and furnishing a center for orientation of the symbols of the lobes, each arm contains the same device, an upright pentagram interlaced for clock-wise trace. the five elemental symbols stand out beyond each point in the usual g. d. allocation, clockwise from top: spirit, water, fire, earth, air. all four of these devices are oriented the same way, without regard to the placement on the cross. the device on the lower arm is further distingu

described "65. the chief adept's wand" the top of the wand is a winged-sun disk or ba-hadit. extending down from this to either side along the upper quarter of the wand shaft are two uraeus serpents, facing to left and right. the serpent to the right wears the egyptian red crown and that to the left the white crown. the shaft is divided into five sections with the lower four marked to the left by the symbols of the elements and the middle three with the hebrew mother letters to the right. the five sections of the shaft are marked from top to bottom thusly: white, dee red hb:shin, air yellow hb:aleph, water blue hb:mem, spirit black. illustration on page 211 described "diagram 66. the phoenix wand" this wand is shaped like the wes scepter, except that the slant top is clearly depicted as a

ad from the center of the figure and planetary symbols from the outside; clockwise from top: hb:dalet hb:samekh hb:chet, jupiter, hb:taw hb:vau hb:koph hb:lamed hb:mem, saturn, hb:dalet hb:vau hb:samekh hb:yod, moon, hb:dalet hb:vau hb:heh, venus sic, hb:heh hb:tzaddi hb:nun, mercury sic, hb:taw hb:resh hb:aleph hb:peh hb:taw, sun, hb:heh hb:resh hb:vau hb:bet hb:gemel, mars. it would appear that the symbols for venus and mercury should be exchanged, and are deliberately incorrect in their placement on the diagram. the central triangle has the following hebrew just inside the points, clockwise from top: hb:resh hb:taw hb:koph, hb:heh hb:mem hb:koph hb:chet, hb:heh hb:nun hb:yod hb:bet, all oriented to be read from the center. the center of this triangle is occupied by the rose of diagram 6

ALEISTER CROWLEY EQUINOX EQ I 3 3

aurus_ virgo_ this is a black and white half tone on clay paper, tipped in. about and beneath the above figure of the creek cross are the interlaced coils of a serpent. this serpent does not pass beneath the spirit square, but circles from head to tail clockwise in a loose set of loops behind the arms_ thus the snake appears to be coiling counterclockwise, even though the order of passage beneath the symbols is clockwise to be in proper sequence. the head bites the tail just below aries, thence traveling back from the head: under taurus, over the body and under gemini, under the tail and over the body to go under cancer, under the tail to go under leo, over the body to pass beneath virgo, under body twice to go behind libra, under the body and under scorpio, over the tail and under sagitta

ALEISTER CROWLEY EQUINOX EQ I 3

regis (the lesser key of solomon the king) the best, simplest, most intelligible and most effective treatise extant on ceremonial magic careful and complete instruction; ample illustration; beautiful production. this books is very much easier both to understand and to operate than the so-called "greater" key of solomonbook 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

s metal, it must be decharged, banished and thrown aside: or if a flame of fire, it shall be extinguished: or if a vial containing air it shall be opened, and after that shall be rinsed out with pure water. hb:shin book iii part hb:aleph: invisibility. a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be moulded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher: the placing of a barrier without the astral form: the clothing of the same with obscurity through the proper invocation. g. formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour

and guidance. v. he states clearly to the form, what he intends to do with it. w. similar to the w section of invisibility, save that the conjurations &c, are to be made to the appropriate plane of the form instead of to binah. part hb:shin: spiritual development. a. the sphere of sensation. b. the augoeides. c. the sephiroth &c, employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher, the limiting and controlling of the lower, and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein, then by the purification of his thoughts and desires. in doing this let him formulate himself as standing between the

ALEISTER CROWLEY EQUINOX EQ I 4

n and the graal. but this robe should be worn by no man, because of that which is written "ecclesia abhorret a sanguine "any of these robes may be worn by a person of whatever grade on "appropriate occasions "crown 8vo, scarlet buckram, pp. 64" this edition strictly limited to 500 copies. a. a. publication in class b- book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

ALEISTER CROWLEY EQUINOX EQ I 6 2

rstand and to operate than the so- called "greater" key of solomon- only a few copies remain for sale "to be obtained of" the equinox, 3 great james st. w.c "crown 8vo, scarlet buckram, pp. 64" price 10s. net less than 100 copies remain. the price will shortly be raised to one guinea net. a. a. publication in class b= book 777 this book contains in concise tabulated form a comparative view of all the symbols of the great religions of the world; the perfect attributions of the taro, so long kept secret by the rosicrucians, are now for the first time published; also the complete secret magical correspondences of the g. d. and r. r. et a. c. it forms, in short, a complete magical and philosophical dictionary; a key to all religions and to all practical occult working. for the first time weste

ALEX SANDERS THE KING OF THE WITCHES

oaned in his heart and he longed to be alone that he might try to understand .its meaning. uncle louie knew none of this 'look at the view, lad' he pointed out the misty expanse of lancashire round thern 'folks say that witches used to come up here and worship heathen gods, but some folks'll say anything' one by one the long-dead witches flickered across alex's consciousness, indistinct, but with the symbols of their witchhood clearly defmed: the horns-sign of the fertility cultthe broomsticks, the raised athames, he knew he would never be satisfied until he had conjured them up in a circle to hear what they had to tell him. unable to practise his witchcraft properly, for gran had explained time and time again tha only a third-grade w tch could work in a circle, and then with at least one

could come from beyond this world. at length it was agreed that the three of them, with the couple's twelve-year-old son, would co-operate. to work the 60 magic. they knew that it would take months ofpreparations before they could even begin the actual ceremony. they had to make ceremonial swords with brass handles, incense burners and diaphanous robes, and .had to prepare themselves by studying the symbols which would help them interpret any messages they might receive. night after night alex hurried to. his friends' house after work to teach and train them, but he wished that he could find means of furthering his witch knowledge. beyond his grandmother's teachingsso that he nlightincorporate witchcraft with magic, making them both.more potent. he voiced his tho.ughts to bill, who advise

look .at the circle he- had painted on the floor and said 'you surely don't believe in that bloody rubbish, do you 'don't you .dare set foot inside that circle' warned alex, forgetting his precarious position 'if you .value. your lives you'll keep your. distance from. it, or you'll be taking things from this room that you'll never get rid of. they sniggered, but both took care not to step inside the symbols. they then explained that they had come to collect the book he had stolen, and refused to believe that, apart from the few pages still being photographed, it was in fact in the library. alex agreed to accompany them there and find it for them under their supervision, but in his distress he had forgotten where he had hidden it, and all afternoon he and his observers ransacked the shelve

uded animal sacrificeand blood drinking. most of the witches recruited by alex remained constant, however, and those who reached the third grade were given" the opportunity to form their own covens. usually he reserved the right to accept or reject applications for membership, hut not always. for some time he had been seeing a man and his wife in both his crystal and his tarot cards. the man bore the symbols of a son, even though he was not all that young, and the wife was in witch's clothing. the pair kept appearing together, growing nearer all the time. when alex met them for the first time he did not recognize either of them .over the years.he occasionally came across a woman who had been the sick-bay attendant at the chemical, works where he had worked as a young man. she had married s

cense. 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 be purified 'are you willing to suffer to learn' the initiate replies that he is 'next and lastly i present the cords. they are of use to bind the symbols of the art, also they are necessaryin the oath. i now salute thee in the name of karnayna and aradia, newly made priest and witch' she hands him an athame that will be his to keep, and leads him to the four watchtowers, her left arm around his waist and her right hand on his right hand which is raised, holding the athame pointing upwards, while she says 'hear ye, mighty ones of the wat

ALEXANDRIAN BOOK OF SHADOWS OCCULT

iving, give us fruit and grain, flocks and herds and children to the tribe, that we may be mighty. by thy rosey love, do thou descend upon thy servant and priestess here. hps draws down the moon upon herself and all salute her. after a brief silence for contemplation, the ceremony of cakes and wine follows. notes l per stewart farrar's what witches do. autumnal equinox the altar is decorated with the symbols of autumn: pine-cones, oak sprigs, acorns, ears of grain, etc. after the circle has been cast, the coven stands in a ring facing inwards, men and women alternately. the high priest stands to the west of the altar and the high priestess to the east, facing each other. the high priestess recites: hps: farewell, o sun, ever-returning light, the hidden god, who ever yet remains, who now de

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

prehension had to involve two senses, so in the cognition of the secrets the two senses again come into play, and the secret is both heard and appears symbolically to the inner eye. it will now be apparent why so much stress is laid upon the study of symbols, and why students are urged to ponder and meditate upon the cosmic and systemic signs. it prepares them for the grasp and inner retention of the symbols and formulas which embody the knowledge whereby- 97- initiation, human and solar copyright 1998 lucis trust they can eventually work. these formulas are based upon nine symbols which are now recognised: 1. the cross in its varying forms. 2. the lotus. 3. the triangle. 4. the cube. 5. the sphere and the point. 6. eight animal forms, the goat, the bull, the elephant, the man, the dragon

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

idea. we must not forget that three great symbols stand, in the mind of the logos, for each of his three systems, that the whole exists for him as a concrete thought-form, for he is learning to manipulate the matter of the cosmic mental plane on concrete levels, in the same way that man is working on the laws of thought, and on the building of thought-forms. it is impossible to do more than sense the symbols of the systems past and present. perhaps if we could visualise a swastika of ten arms revolving at right angles, of a radiant green colour, all the ten arms emanating from a central blazing sun, we might have some idea of the thought-form that formed the basis of system i, the activity system. the basic thought-form for the second system embodies the green swastika of the first manifes

der upon the nomenclature of the law, its occult name and its symbol, much may be gathered anent group inter-relations. it is these laws which the coming cycle of regeneration will enunciate, and which the great lord will demonstrate upon his appearing, and it is these laws which will gradually be applied to the working methods of all organisations, brotherhoods, fraternities and masonic circles. the symbols are as follows: law 1. a rosy cross, with a bird hovering above it. law 2. two balls of fire united by a triangle of fire, thus picturing the triple interplay between all atomic structures- 727- a treatise on cosmic fire copyright 1998 lucis trust law 3. a pitcher of water, balanced on the head of a man, standing in the form of a cross. it is this law which brings in the energy, symbol

re, as we know, the thirty-five subplanes, or in reality the thirty-two minor vibrations and the three which dominate. just as the three planes of the ego on the mental plane dominate the remaining planes in the three worlds, so in the five worlds of the hierarchy the three higher subplanes of the atmic plane hold an analogous place. the seven hierarchies(301) in closing, we might give certain of the symbols for the twelve creative hierarchies. it is not possible to give the symbols whereby the adepts know them, for in those symbols would be revealed much that it is deemed wiser to guard in secrecy, but the symbols, as they are found in records accessible to disciples, may be given, and from the close scrutiny of these some knowledge as to the essential character of the hierarchy may be re

ols for the twelve creative hierarchies. it is not possible to give the symbols whereby the adepts know them, for in those symbols would be revealed much that it is deemed wiser to guard in secrecy, but the symbols, as they are found in records accessible to disciples, may be given, and from the close scrutiny of these some knowledge as to the essential character of the hierarchy may be revealed. the symbols for the five hierarchies which have passed on may be stated as follows: 1. a ball of green fire with three rays of rose. 2. a sphere, divided by a tau, in colours green and silver. 3. a bird, with plumage dark and with the eye of radiant fire. 4. two stars of vivid rose linked by a band of violet. 5. an ovoid of colour indigo with five letters or symbolic words within its borders- 730

ch appeared, rotated and gathered to themselves the fifth aspect of mahat" this symbol, which signifies the liberation achieved and the gains attained in system one, takes the form of a blazing altar of pure fire out of which is escaping a bird of green and gold plumage with five wings outspread. above this symbol appear certain hieroglyphics in the earliest sensa script signifying "still i seek" the symbols of the seven creative hierarchies now in manifestation are all enclosed in a circle denoting limitation and the circumscribing of the life. all these hierarchies are sons of desire, and are paramountly an expression of the desire for manifested life of the solar logos. they receive their primary impulse from the cosmic astral plane. they are also the expression of a vibration emanating

ALICE A BAILEY05 THE LIGHT OF THE SOUL

out the analogy between these five rays and the five senses and the mouth as the organ of speech. as the study is carried forward it will be seen that two other physical organs, the pituitary body and the pineal gland, correspond to the remaining two aspects, love wisdom and organising power, will or purpose. these seven points in the head (and all are found within a comparatively small area) are the symbols in physical matter of the three great aspects manifesting as the seven. as the aspirant therefore assumes the position of the ruler of the senses and as the analyser of all his sense perceptions, he gradually becomes more mentally concentrated, and the advanced yogi can identify himself at any moment with any one of the ray energies to the exclusion where- 49- the light of the soul cop

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ncern themselves with this information. the second necessary recollection is that the worker in magic and the potent entity wielding these forces must be the soul, the spiritual man, and this for the following reasons: 1. only the soul has a direct and clear understanding of the creative purpose and of the plan. 2. only the soul, whose nature is intelligent love can be trusted with the knowledge, the symbols and the formulas which are necessary to the correct conditioning of the magical work. 3. only the soul has power to work in all three worlds at once, and yet remain detached, and therefore karmically free from the results of such work. 4. only the soul is truly group-conscious and actuated by pure unselfish purpose. 5. only the soul, with the open eye of vision, can see the end from th

re for happiness, for the satisfaction of the animal appetites, and for liberation, for these do not constitute for the majority such a problem as the first two. one could write at length on the manifestation and the cause of all these, but when fear and depression are overcome, the race will enter into its heritage of happiness, of true satisfaction (of which the cravings above indicated are but the symbols) and of liberation. let us deal with the basic evils first. once they have been dominated all that remains is right orientation and polarisation in the soul. we will next consider the overcoming of wrong vibration in the astral body and the use of astral energy in the right direction. we have been dealing at length with the subject of the astral or sentient body, and have considered th

ul and its instrument become so unified and at-one that duality disappears, and the soul knows itself to be all that is, all that has been and all that will be. there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the heavens and earth! i vision god; i see the forms god took. i hate them both. naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. space and its life i cannot know, and so i want it not. time and its myriad forms i know too well. penda

his man's head and brain are the exoteric symbols. living is energy, desire in form, coherence and adhesion to an idea and of this the heart and the blood are the exoteric symbols. moving indicates the integration and response of the existing- 288- a treatise on white magic copyright 1998 lucis trust aware, living entity into the universal activity, and of this the stomach, pancreas and liver are the symbols. it is interesting, though incidental to our subject, to bear in mind that in cases of imbecility and idiocy and in that stage of old age which we call senile decay, the thread which is anchored in the brain is withdrawn, whilst that which conveys the life impulse or urge remains still anchored in the heart. there is life but no intelligent awareness; there is movement but no intellige

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

e divine will, and as subversive of 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 scienc

o fulfill its long-seen destiny. one point it might be of interest here to note. during the period of the activity of the sixth ray the fraternity fell into a crystallised and sectarian attitude, along with the many other grouped circles. it fell also into the snare of materialism, and the outer form has for centuries been of more importance in the eyes of masons than the inner spiritual meaning. the symbols and the system of allegories have been emphasized, whilst that which they were intended to convey and to reveal to the initiated has been quite forgotten. also, the trend of the attention of a lodge of masons, and the main emphasis, has been potently placed on the function and place of the w.m, and not upon the inner significance of the work upon the floor of the temple. the lodge has

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

more individual psychology has become a 'sub-conscious' in which the collective life of our ancestors is still operative is the normal psychology of the primitive, a state of 'natural somnambulism' with its distinctive forms of sensitiveness, telepathy, and second-sight, a direct apprehension akin to the artist's of the whole in its parts, of the essential in a multiplicity of detail."34 to this the symbols of the devil and of father christmas bear testimony embodiments of the primal dualities in the realm of quality. man's entire existence, as man, is spent swinging between these pairs of opposites, until eventually the balance is achieved and, from then on, he moves towards that which is divine. it might profit all of us if we pondered long and deeply at times upon these two extremities

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

heologians of any school of thought have sought to define the vision, and have endeavored to reduce god's hidden goal and intent to forms and rituals and to say, with emphasis "we know" yet they have never touched the reality, and the truth is as yet unknown to them. the possibility of the vision which lies beyond, or behind the vision of the mystic is forgotten in the forms built up in time; and the symbols of the teachings of those sons of god who have seen the reality is lost to sight in rituals and ceremonies, which (though they have their- 146- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust place and teaching value) must be used to reveal and not to obscure. the vision is ever on ahead; it eludes our grasp; it haunts our dreams and our high

ogy ii copyright 1998 lucis trust date, determined the evolutionary process. there are seven such forms, evolved and recognised in every race and, for our present purposes, there are, therefore, twenty-one basic symbols which, in geometrical form, embody the concepts which determine the lemurian, atlantean and aryan civilisations. it is interesting to realise that there are fourteen more to come. the symbols which are already evolved are deeply ingrained in the human consciousness, and lead, for instance, to the constant use of the cross in its many diverse forms. two symbols are at this time taking form as the basis of the coming civilisation. these are the lotus and the flaming torch. hence the frequent appearance of these two in the life of meditation and the dream life of the world asp

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the world glamour. you have only one real point of glamour in your life and you do not tune in with facility with glamour. could you see with clarity the one point of weakness in your astral life, based on devotion and idealistic interpretation, you would work with greater power and freedom. in reference to your meditation work, continue as before, but when you have finished the work of building the symbols, and have sounded the o.m. three times, then take as your seed thoughts the following and meditate upon the themes indicated below: 1. the power to stand within the light, leading to right reflection of the light. 2. the power to rest in spiritual being, so as to focus the soul within the chosen field of service. 3. the power to attain right observation, so as to see correctly that whi

release. the living waters, as a river, sweep the pilgrim to the father's heart. the fires destroy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the heavens and earth! i vision god; i see the forms god took. i hate them both. naught do they mean to me, for one i cannot reach, and for the lower of the two i have no longer any love "torn i am. space and its life i cannot know, and so i want it not. time and its myriad forms, i know too well. pend

ALICE A BAILEY13 PROBLEMS OF HUMANITY

interpretation; all the world scriptures are now seen to be based on poor translations and no part of them after thousands of years of translation is as it originally was, if it ever existed as an original manuscript and was not in reality some man's recollection of what was said. at the same time, it must be remembered that the general trend and the basic teaching, as well as the significance of the symbols, is usually correct, though again, symbolism itself must be subjected to modern translation and not to the misinterpretation of ignorance. the point is that dogmas and- 73- problems of humanity copyright 1998 lucis trust doctrines, theology and dogmatic affirmations, do not necessarily indicate the truth as it exists in the mind of god, with whose mind the majority of dogmatic interpre

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

human being or a planetary logos. when astrologers understand the true significance of the constellation gemini, the twins, and the dual forces which pour through this sign (the "forces in conflict" as they are sometimes called or "the quarrelling brothers) and beat upon our planetary life, then the true method of resolving the dualities will be known. it is interesting to note also that seven of the symbols which express the twelve signs of the zodiac are dual in their nature, and duality can be inferred from them. 1. the two horns of the ram in aries. 2. the two horns of the bull in taurus. 3. the figures of the twins in gemini (two lines. 4. the two claws of the crab in cancer. 5. the two scales of the balance in libra. 6. the two parallel lines of force in aquarius. 7. the two fishes i

nted at more in my other writings. i am only generalising in this delineation of the subjective significance of the twelve signs, and seeking to give a broad and not detailed picture of what i might call the lines of the new astrology, its mode of approach to the more esoteric aspects involved in the soul horoscope. the new astrology will deal with significances and meanings, and not so much with the symbols and the outer happenings such as events and mundane activities- 81- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the keynotes of this sign are three in number and very easy to understand, though when they make their note felt on the reversing wheel, most difficult to demonstrate. they are: 1. the service of the personality, the lower self, whi

trology copyright 1998 lucis trust personal interests. but in aquarius, the polar opposite of leo and its sign of consummation, he becomes outgoing; there is no centre or circle of circumscribed influence but only two outgoing lines of energy, pouring from him into the world of men. the self-conscious individual in leo becomes the conscious server in aquarius, and this is well expressed for us in the symbols of these two signs. the aquarian is consecrated to group service and to the welfare of humanity. the average aquarian upon the mutable cross will be, for instance, a faithful employee, the adherent and worker in some firm or business within whose limits all his interests are confined and to whose welfare all he has is consecrated. upon the fixed cross this consecration to others become

kness of the earlier cycle is lightened by the bull. 3. the goat becomes the unicorn, and leads to victory. the crocodile, the goat and the unicorn depict three stages of man's unfoldment. aries, taurus, and capricorn are the great transformers under the great creative plan. they are in the nature of catalysts. each of them opens a door into one of the three divine centres of expression which are the symbols in the body of the planetary logos of the three higher centres in man: the head, the heart and the throat. aries opens the door into shamballa, when the experience of taurus and capricorn has been undergone. taurus opens the door into the hierarchy when the significance of gemini and leo is understood and the first two initiations can therefore he taken. capricorn opens the door into t

iritual planes to which the higher initiate has access or when dealing with the entire concept on a lower turn of the spiral and in connection with ordinary man, they correspond to the mental, the astral and the etheric vehicles of man. they are, therefore, related to the highest and the lowest expression of human life. i have in the above ideas given you several hints of vital importance. one of the symbols of an initiate of a certain degree is that of the five-pointed star with a triangle in the centre; this is a reference to the energy of the watery triangle with which we have just been concerned and to the fivefold linking which has been established in the consciousness of the initiate. we come now to a consideration of the rulers of this sign and to a study of the planets which act as

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

areness, self-consciousness and self-expression, and of this man's head and brain are the exoteric symbols. living is energy, desire in form, coherence and adhesion to an idea, and of this the heart and the blood are the exoteric symbols. moving indicates the integration and response of the existing, aware, living entity into the universal activity, and of this the stomach, pancreas and liver are the symbols. it must be noted also that death is, therefore, undertaken at the direction of the ego, no matter how unaware a human being may be of that direction. the process works automatically with the majority, for (when the soul withdraws its attention) the inevitable reaction on the physical plane is either death, by the abstraction of the dual threads of life and reason energy, or by the abs

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ld call it "the fire of comprehension" it is closely related to the blinding light of realisation, but ever precedes it because it destroys all the glamours which may hide or veil the immediate point of illumination for the disciple. you have approached this fire from the standpoint of the emotional nature and it has been associated in your mind with the waters of the astral plane, thus producing the symbols of mist and fog which are ever caused by the bringing together of fire and water. this concept has conditioned your thinking. i would have you now consider glamour in the light of the fires of comprehension. there comes a time in the disciple's life when he must assume that he knows; he must take the position that he comprehends, and must proceed to act upon the comprehended knowledge

supply of soul energy and concentrate it in the head and heart, holding it steadily there for use during the day's work. 6. sound the om three times inaudibly. this should only take a few minutes but it must be done dynamically and with full control over thought and activity. my blessing rests upon you. august 1942 1. hold in your hand the thread of all my outer work and hold it there for me. 2. the symbols of the hands and feet hold a secret that you need. 3. your master says this word to you and through my lips: you know the point achieved. move on. 4. three groups there are which you must aid and fuse them into one. and this upon the inner side. 5. joy comes through pain and not alone through strength achieved or in the service wrought. it takes all three. these three you have. 6. the

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the externalisation of the hierarchy copyright 1998 lucis trust first not recognising him or the work that he is attempting to do. the churches materialistic, hide-bound and submerged in their theological concepts, seeking political power or possessions, emphasising stone buildings and cathedrals whilst neglecting "the temple of god, not made with hands, eternal in the heavens" are occupied with the symbols and not with the reality. now they must learn to recognise that the lord is not with them and they too must go forth, as mary did, and seek him anew. if they will do so, they will surely find him and again become his messengers. the fact of the resurrection will be demonstrated during the next few centuries, and the living christ will walk among men and lead them onward towards the mou

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

ation. this often (i might well say usually) takes place without the conscious realisation of the physical brain. this first initiation is and always has been mass initiation, even when individually registered and recorded. thousands of aspirants in every country (as a result of conscious effort to understand) will stand before the initiator and undergo the baptism initiation; bread and water are the symbols of these first two initiations; both are basic essentials for life in the physical sense, and are equally basic in their implications spiritually; this the initiate knows. these two initiations are the only two of significant importance at this time, owing to their relative immediacy. it is the return of the christ which has brought these subjective spiritual tendencies of mankind to t

ding of the antahkarana another thread is added to the soul-infused personality, and the true spiritual individual is linked with and comes under the direction of the spiritual triad. at the fourth initiation the soul body, the causal body (so called) disappears, and the thread of consciousness is occultly snapped; neither the soul body nor the thread are any longer required; they become now only the symbols of a non-existent duality. the soul is no longer the repository of the consciousness aspect as hitherto. all that the soul has stored up of knowledge, science, wisdom and experience (garnered in the life cycle of many aeons of incarnation) are now the sole possession of the individual spiritual man. he transfers them into the higher correspondence of the sensory perceptive apparatus, t

ALICE BAILEY THE LABOURS OF HERCULES

e sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the cardinal cross the stars at-one-ment with capricorn symbols the thre

owledge, however, we perish; for understanding is the application of knowledge in the light of wisdom to the problems of life, and to the attainment of the goal. in this labor, hercules is faced with the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its

be undesirable; also this symbol is sometimes called the signature of god. at the foot of the mountain the goat, the materialist, seeks for nourishment in arid places. the scapegoat on the way up finds the flowers of attained desire, each with its own thorn of satiety and disillusionment. at the top of the mountain the sacred goat sees the vision and the initiate appears. in other [172] writings the symbols are the goat, the crocodile and the unicorn. one myth puts the emphasis on the descent into hell to free humanity (in the figure of the tortured prometheus. another deals more with cerberus, some slaying him, others bringing him up to earth. we submit these variations for the reader's consideration of their spiritual significance. one remembers that, according to the creed the christed

ANALYSIS OF THE 5 6 INITIATION

nd the powerful and everlasting spirit of god descends! the chief adept is again the revealer of the mysteries as isis. he instructs the new adept. first, hyha is formulated, as well as trapt, and the light is brought down and cemented into the new adept via the analysis of the keyword. minutum mundum the light is shown, the radiance, and the four colors are explained. crook and scourge these are the symbols of balanced power and the light of osiris. serpent and sword the light that descendeth downward forming creation, and the light returning upward to the divine. 10 mystic mountain of abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascen

BALANONES TEMPLE OF SET FAQ

do you turn the pentagram upside down? or as flagg@tiac.net stated on alt.pagan on jan 10, 1996, and i responded: ft> i know some satanists would like to think they are pagan, but if this is the case, why the need to desacrate the pentagram as they did the cross? i know the pentagram is not central to all pagan beliefs, but there is still no need for this. all pagan faiths that i know of respect the symbols of other religions. agreed. so why do you turn the holy and glorious pentagram wrong side up? it's a symbol of dynamic balance, resting actively on one point. why do you have to turn it over with its all-important balance point pointing meaninglessly up into the air? there is additional discussion of initiation and the temple's degree system in the ref document. 2.3 satanism is the tem

BLAVATSKY H P ANTHROPOGENESIS

tive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of this deity refer to "his functions as the source of all knowledge and science" not only is he "the intelligent fish" but his name may be read as signifying both "life" and a serpent (an initiated adept, and he may be considered as "figured by the great serpent which occupies so conspicuous a place among the symbols of the gods on the black stones recording babylonian benefactions" esculapius, serapis, pluto, knoum and kneph, are all deities with the attributes of the serpent. says dupuis "they are all healers, givers of health, spiritual and physical, and of enlightenment" the crown formed of an asp, the thermuthis, belongs to isis, goddess of life and healing. the upanishads have a treatise on t

de" guru and director- had been thus degraded by posterity "the gods of our fathers are our devils" says an asiatic proverb. when draco ceased to be the lode-star, the guiding sidereal divinity, it shared the fate of all the fallen gods. seth and typhon was at one time, bunsen tells us "a great god universally adored throughout egypt, who conferred on the sovereigns of the 18th and 19th dynasties the symbols of life and power. but subsequently, in the course of the 20th dynasty, he is suddenly treated as an evil demon, insomuch that his effigies and name are obliterated on all the monuments and inscriptions that could be reached" the real occult reason will be given in these pages* sukra is the son of bhrigu the great rishi, and one of the seven prajapati, the founder of the race of bharga

. vii[[vol. 2, page] 39 the numbers of creation. to flow into and be derived from the other, and these are the three steps by which the unity and sameness can be shown of the divine names. that is, the two are but variations of the same ratio, viz, that of[[pi' the object of this comment is to show the same measuring use for the cabbalah as was employed in the three covenants of the bible, and in the symbols of masonry, as just noticed "first then, the sephiroth are described as light, that is, they themselves are a function of, indeed, the same as, the manifestation of ain soph; and they are so from the fact that light represents the ratio of 20612 to 6561, as part of the 'words' dbrim, 41224, or as to the word, debar, 206= 10 cubits. light is so much the burden of the kabbalah, in explai

rd and holy race consisted of men who, at their zenith, were described[[footnote(s* this is explained in the section which follows this series of stanzas in the allegory from the puranas concerning kandu, the holy sage, and pramlocha, the nymph alleged to have hypnotised him (vide il, commentary after st.i, a suggestive allegory, scientifically, as the drops of perspiration, which she exuded, are the symbols of the spores of science (vide infra* this will be explained as we proceed. this unwillingness to fashion men, or create, is symbolized in the puranas by daksha having to deal with his opponent narada, the "strife-making ascetic* vide verse 24[[vol. 2, page] 172 the secret doctrine. as "towering giants of godly strength and beauty, and the depositories of all the mysteries of heaven an

, the fighting angel, he is thus simply a permutation of jehovah. whatever the cosmic or astronomical event that first gave rise to the allegory of the "war of heaven" its earthly origin has to be sought in the temples of initiation and archaic crypts. the following are the proofs- we find (a) the priests assuming the name of the gods they served (b) the "dragons" held throughout all antiquity as the symbols of immortality and wisdom, of secret knowledge and of eternity; and (c) the hierophants of egypt, of babylon, and india, styling themselves generally the "sons of the dragon" and "serpents; thus the teachings of the secret doctrine are thereby corroborated. there were numerous catacombs in egypt and chaldea, some of them of a very vast extent. the most renowned of them were the subterr

BLAVATSKY H P COSMOGENESIS

r ten is that of all human knowledge (pythagorean decade; 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. in the secret doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the infinite bosom of duration (a[[footnote(s* it is stated in book ii, ch. viii, of vishnu purana "by immortality is meant existence to the end of the kalpa" and wilson, the translator, remarks in a footnote "this, according to the vedas, is all that is to be un

s of the "ancestors" the two preceding races which give birth to animal and to rational man. it will be shown (vol. ii. pt. ii) that the number seven, as well as the doctrine of the septenary constitution of man, was pre-eminent in all the secret systems. it plays as important a part in western kabala as in eastern occultism. eliphas levi calls the number seven "the key to the mosaic creation and the symbols of every religion" he shows the kabala following faithfully even the septenary division of man, as the diagram he gives in his "clef des grands mysteres" is septenary. this[[vol. 1, page] 242 the secret doctrine. may be seen at a glance on page 389 "une prophetic et diverses pensees de paracelse" however cleverly the correct thought is veiled. one needs also only to look at the diagram

and the original meaning of the same symbols between the ancient eastern occultists and the jewish kabalists we refer the reader to book ii "the holy of holies- stanza vii- continued. 6. from the first-born (primitive, or the first man) the thread between the silent watcher and his shadow becomes more[[footnote(s* phallic worship has developed only with the loss of the keys to the true meaning of the symbols. it was the last and most fatal turning point from the highway of truth and divine knowledge into the side path of fiction, raised into dogma through human falsification and hierarchic ambition[[vol. 1, page] 265 man, the shadow of his prototype. strong and radiant with every change (re-incarnation (a. the morning sun-light has changed into noon-day glory (a) this sentence "the thread

dero-terrestrial imagery; the moon bearing many other meanings besides this with other nations. as a learned mason and theosophist, the late mr. kenneth mackenzie, has shown in his royal masonic cyclopaedia, there is a great difference between emblem and symbol. the former "comprises a larger series of thoughts than a symbol, which may be said rather to illustrate some single special idea" hence, the symbols (say lunar, or solar) of several countries, each illustrating such a special idea, or series of ideas, form collectively an esoteric emblem. the latter is "a concrete visible[[vol. 1, page] 306 the secret doctrine. picture or sign representing principles, or a series of principles, recognizable by those who have received certain instructions (initiates. to put it still plainer, an embl

s not known. the term "eternity" properly speaking, did not exist in the hebrew tongue with the meaning, for instance, applied by the vedantins to parabrahm[[vol. 1, page] 355 international correlation of gods. mother aditi" of the hindu cosmogony and of the secret doctrine. if the oldest hebrew scrolls had been preserved, the modern jehovah-worshipper would have found that many and uncomely were the symbols of the creative god. the frog in the moon, typical of his generative character, was the most frequent. all the birds and animals now held "unclean" in the bible had been the symbols of the deity in days of old. it was because they were too sacred that a mask of uncleanness was placed over them, in order to preserve them from destruction. the brazen serpent was not a bit more poetical t

BLUE EQUINOX

pon this plane. or so it is said by the masters of the temple. the equinox 38 liber lxvi. liber stell rub. a secret ritual, the heart of iao-oai, delivered unto v.v.v.v.v. for his use in a certain matter of liber legis, and written down under the figure lxvi. liber clvi. liber cheth vel vallum abiegni sub figur clvi. this book is a perfect account of the task of the exempt adept, considered under the symbols of a particular plane, not the intellectual. liber xliv. the mass of the phoenix. a ritual of the law. liber xli. thien tao. an essay on attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of

ogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. the equinox 56 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, can never know another, until he too has attained to mastery. here, therefore, we pause, th

rrors and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the liber lxi 59 true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all lan

which is the hall-mark of the silver mind, but he does escape it. for the lord taketh pleasure in his people: he will beautify the meek with salvation. mr. mencken.s perception may be gauged by just one piece of navigation, the straits of ibsen. in 1901 i said of ibsen .he is the sophocles of manners. and elsewhere spoke of him as .a purely greek dramatist. mr. mencken says .the fabulous ibsen of the symbols (no more the real ibsen than christ was a prohibitionist .his shining skill as a dramatic craftsman his one authentic claim upon fame. let the saints be joyful in glory: let them sing aloud upon their beds. his robust joy of castigating curs with his contempt swells a paean in my heart .consider one fact: the civilization that kissed maeterlinck on both cheeks and tagore perhaps even m

BOOK T

h their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of

obstacle to the thing in hand. ultimate success or failure is otherwise shewn. hb:thparth definite accomplishment. thing carried out. hb:ntzch generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. hb:hvd solitary success "i.e" success in the matter for the time being: but not leading to much result apart from the thing itself. hb:ysvd very great fundamental force. executive power, because they restore a firm basis. powerful for good or evil. hb:mlkvth fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ul

g and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hb:vhvyh and hb:ylyal. xxii. the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of jupiter and leo, representing the decan. victory after strife: love: pleasure gained by labour: carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord o

hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of hb:y (opposition, yet courage. therein rule the two

e radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus: above and below them are the symbols sun and virgo for the decan. over-careful in small things at the expense of great "penny wise and pound foolish: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of hb:h (skill: prudence: cunning. therein rule those mighty angels hb:akayh and hb:khthal. xxv. the lord of material gain nine of pentacles a white ra

BOOK OF DOOM

is system is based on the only authentic school of runes there ever has been. however, the sequence of the sounds is different from the sequence of the armanic runes. why this is so is to remain a mystery for the uninitiated person. no doubt we have to do here with the keys to powerful mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first three infernal realms. the number eighteen refers to the world crystal which has six facets on top, six facets in t

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

wisdom of the universal symbols should be applied. as you first begin to work with symbology, you may still have difficulty unraveling the tangled threads; you may only decipher part of the mystery. don't worry about this for it is quite natural in the beginning. continue to affirm that you will remember. continue to faithfully record all of the details that you can. as you do, you will find that the symbols will gradually begin to clear, as you and your higher self develop a dialogue that you can consciously understand. the hidden symbol in one dream will suddenly be revealed in another. when this begins to happen you should start to compile your own personal dream dictionary. take a notebook that is not used for any other purpose and divide it into alphabetical sections. as you discover

e rim, represents the present and the coming two or three weeks. as you move down the sides, so you go further into the future. the very bottom of the cup is the very far distant future. your starting point is the handle of the cup. this represents the subject, so that symbols close to the handle affect her directly, while symbols on the opposite side of the cup may only have a passing effect. if the symbols you see are particularly well defined, then she is very lucky. the less well defined, the less decisive and more prone to hindrance. stars denote success; triangles fortune; squares mean protection; circles mean frustration. straight lines indicate definite plans; wavy lines uncertainty; dotted lines mean a journey. any numbers you see could be indicators of years, months, weeks, days

personal hurt, or an affaire de coeur (love affair. tree: goal achieved. comfort. rest. umbrella: temporary shelter. wheel: advancement through effort. money. windmill: big business dealings. a form of tasseography, known as geomancy, can be done using dirt or sand. mark a circle, about three feet in diameter, on the ground and have the subject throw a handful of dirt into it. you then interpret the symbols made by the dirt in the same way that you would the tea-leaves. similarly, on a smaller scale, draw a circle on a sheet of paper. blindfold your subject and let her fill the circle with random dots, with a felt-tip marker or similar. these dots can then be interpreted in the same manner. for both of these you would need to make a mark where the subject stands/sits, to indicate the equi

runes are used. as you can see, they can actually look very 1801 buckland's complete book of witchcraft the picts were better known for their elaborate "swirl" style of writing. this is much more straightforward than the above runes in that it is not done phonetically, and the vowels are kept on a level with the consonants. it is simply a matter of substituting the pictish symbol for the letter. the symbols are rather elaborate, however, and you need to be careful in doing them to avoid confusion. again single symbols are included for "ch "sh "th "gh" and "ng. o r n a m e n t a l d e s i g n. p i c t i s h a r t w o r k w a s l a t e r a d o p t e d by t h e k e l t s, e s p e c i a l l y t h e i r i s h k e l t s" here are a few examples of using the pictish script" t h e p i c t s w e r

s or one of the other magickal alphabets. she could also add her magickal monogram; also her astrological sun sign, rising sign (ascendant) and moon sign, plus ruling planets. these can all be arranged on the disc as shown in figure 12.1.however, there is no special pattern that has to be followed; anything that is aesthetically pleasing will do. an alternative is shown in figure 12.2. as each of the symbols is engraved, or written, jane should concentrate on herself; seeing herself as she best likes herself charming, happy, self-confident. on the reverse side of the talisman she should put symbols traditionally associated with marriage: wedding bells, flowers, rings, hearts, etc. or she could 182 i buckland's complete book of witchcraft place a sigil, constructed from numerological square

BUDGE E

his city" 3. in front of the hours is an enormous crocodile called ab-sha-am-tuat, which is described as "osiris, the eye of ra" the crocodile stands upon a long funeral p. 160 mound, out of the end of which, immediately under the head of the animal, appears a bearded human head, i.e "the head of osiris" of the crocodile the text says "he who is in this picture is ab-shau, and he is the warden of the symbols of this city. when he heareth the voice [of the boat of] ra which is addressed to the eye which is in his cheek, the head which is in his dominion maketh its appearance, and then it eateth its own form after this great god hath passed it by. whosoever knoweth this [picture] ab-shau shall not devour his soul" next: chapter viii. the eighth division of the tuat, which is called tebat-net

CASE PAUL F THE BOOK OF TOKENS

direction below is attributed to gimel, and above to beth. philosophically they refer to the superior and inferior natures of the one life, as described in the meditations. the doctrine here is so closely allied to that of the bhagavad-gita as to suggest that our author may have met one of the wandering hindu philosophers [36] c o m m e n t on g i m e l 4 compare the words of this paragraph with the symbols of key 2, the high priestess. the phrase" whose purity naught can defile, means that no matter how many the forms developed from it, the virgin substance is itself unchanged. like water, which holds matter in suspension or solution, this substance remains ever itself. here is one key to the alchemical mystery of the first matter. here, too, one may find a clue to the inner significance

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

s and those selling goods from particular areas of the world. you may, however, feel more comfortable with a ceramic animal, bird or reptile for which you feel an affinity: a tiger for courage, an eagle for vision, a cat for mystery and independence, a snake for regeneration. this is what native americans call our personal totem or power creature. you may find some of these are, in some cultures, the symbols of divinities. there is, for example, bast, the cat-headed egyptian goddess who protected women- especially in pregnancy and childbirth- the home, pleasure and joy. bast was originally a lion goddess who symbolised the fertilising rays of the sun. casting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire g

. casting a circle all spells and rituals, however formal or informal, are based on a magical circle. this may be large enough for an entire group of practitioners to stand in, or it may be small enough to fit on your personal altar. i have known practitioners who have only a small area create a circle on a table-top and sit facing north, physically outside it but spiritually within, manipulating the symbols within it. i have also known modern witches who will create an instant circle on paper or even on a computer screen. if you have the space, you can keep a magick circle marked out with stones in a corner of your garden or painted on the floor of a room covered with a large rug. attics are especially good since you are nearer the sky. if you are able to keep a special area for your circ

er they contain. this could be a protective god or goddess, or a sign of the zodiac or a planet that you feel has the power you need. alternatively, you might simply write the name of the person to be protected and surround it with a circle to keep out ill-wishing. you can make an amulet in any shape you wish, out of candle-wax or clay, or you could use wooden discs, cut from an old broom handle. the symbols may be engraved, using a sharp knife, or painted on. you can add decorations if you wish. amulets may be carried in your pocket, or you could drill a hole and thread a ribbon through an amulet and hang it around your neck. they may also be placed in a house to offer protection against danger and illness. protective crystals (see page 153) also make good amulets and empowered herbs of p

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

consequence of similar developments. african american spiritual traditions are properly located on a continuum encompassing both african and christian sources. the combination of supernaturally oriented black christianity and african-derived ritual was typified in the activities of conjurers, who, as we have seen, fraternized with christian converts, were christians themselves, or drew power from the symbols of christianity. what is distinctive about these practitioners in the united states is that few of them were able to establish sustained movements that outlived them. some were like turner, individualists outside the leadership structures of the organized churches. others were like vesey, churchgoers with limited impact on the formation of new movements within the churches themselves

COLLIER IRENE CHINESE MYTHOLOGY

ed around 2500 b.c.3 some of the earliest chinese writing consisted of simple lines and picture symbols that could be scratched easily onto stones, turtle shells, and animal bones. by 1600 b.c, the writing system was quite advanced; its symbols are found on numerous bronze vessels from that period. during the qin dynasty (221 206 b.c, chinese writing became systematized and sophisticated. many of the symbols from that era closely resemble the chinese writing characters used today.4 fushi teaches the people 33 fushi watched the new humans stumbling about. these people did not have the supernatural powers of gods, the strength of tigers, or the speed of leopards. they did not have the protective armor of turtles, the leathery hide of water buffaloes, or the thick fur of foxes. people had thi

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

the truth shall set you free this consciousness, love is like garlic to a vampire, and without love- the energy on which all creation exists- knowledge will always be misused. knowledge without love is the state of being which still controls the higher levels of the brotherhood network, via its global elite. it is the intellect without the heart, you could say, and without the balanced feminine. the symbols of the brotherhood in ancient times remain those of the brotherhood today- the pyramid and all-seeing eye, the swastika, the lamb, the apron, the obelisk and many others. the obelisk is symbolic of the penis of osiris, the egyptian god. the legend is that he was torn into pieces by the 'evil' set (lucifer, satan, the devil, et al) and when isis, the wife of osiris, tried to put him bac

teering committee has 39 members (13+ 13+ 13) and it chooses its locations on esoteric principles.15 it is the same with the global institutions. geneva, the home of the league of nations and many other global elite fronts, is regarded by the secret societies as one of the the super elite- the black magicians 215 planet's most important earth energy centres. you will find the numbers 13 and 33 in the symbols and logos of many institutions and companies named in this book. francis bacon's esoteric "code" number was 33 and it is used as code in the shakespeare plays to indicate that bacon was the real author (see the works of manly p. hall. the 33 represents the degrees in the scottish rite of freemasonry. on the great seal of the united states and its depiction on the dollar note, you find

DAVID ICKE CHILDREN OF THE MATRIX

e council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the meetings and do

ilians; and a star of david, which is not, contrary to accepted belief, an ancient "jewish" symbol at all. as some jewish historians have stated, it is a far ancient symbol found all over the world, and only became associated with the jewish faith when the banking and illuminati bloodline dynasty, the rothschilds, 76 children of the matrix began to use it in the 18th century. a researcher who saw the symbols on the necklace at one of my talks, also saw the connections with the star, sirius, from which, according to ancient accounts, a reptilian race came to the earth. he wrote "i noticed that the south african shaman necklace with the carved hand had a picture of orion on it. orion's belt points to the binary star sirius. on the carved hand, the belt of orion points directly to the eye in

false information and interpretations to keep them in the dark. even at the 33rd degree level, the official peak, most are told nothing of the true meaning of freemasonry, its symbols and agenda. symbolism is the very foundation of the anunnaki-illuminati secret language and codes (see the biggest secret) and freemasonry calls itself a system of pure religion expressed in symbols. so misinterpret the symbols and you have lost the plot completely. here we have albert pike writing in morals and dogma about the blue degrees, the bottom three levels that feed into the scottish and york rite degrees "the blue degrees are but the outer court or portico (porch) of the temple. part of the symbols are displayed there to the initiate, but he is intentionally misled by false interpretation. it is not

and rome.18 the cult of mithra originates thousands of years before "jesus" and yet again tells the later christian story in fine detail. it is even said that gold, frankincense, and myrrh, were offered to him. by the time that jesus was invented by the anunnaki priesthood, the mithra rites and religion were widespread throughout the roman empire. when they founded christianity in rome, they used the symbols and myths of the mithric rituals. mithra's sacred day was sunday because he was, like jesus, symbolic of the sun. mithra worshippers called this the "lord's day" and they celebrated the main mithra festival during what is now easter. mithra initiations were held in caves adorned with the signs of capricorn and cancer, symbolic of the winter and summer solstices. he was portrayed as a w

salt lake city, on the mormon museum nearby, and on other mormon properties. the pentagram is used in rituals to summon demons in satanism and, in its inverted form, is said to be the sign of "satan, the goat of mendes, or baphoment. this is the deity some of the knights templar were accused of worshipping when they were purged in france in 1307. wherever you find an illuminati satanic operation, the symbols of the sun and moon will be prominently displayed. the mormon nauvoo temple included 30 2.5-ton stones depicting the radiant sun and 30 moonstones before the building was destroyed. smith said the sunstone symbolised the mormon's "celestial kingdom- another steal from freemasonry. sunstones, moonstones, saturn stones, star stones, earth stones, and a depiction of ursa major, are all to

DAVID ICKE THE BIGGEST SECRET

astic events? nothing.not a syllable. not a titter.49 none of this is mentioned in any roman record or in thecontemporary accounts of the writers of greece and alexandria who were familiar withwhat happened there.50why? because it didnt happen. it was a symbolic, coded story to pass on esotericand astrological knowledge of many kinds and, most crucially, to create another prison-religion based on the symbols of the babylonian brotherhood. the human race hasbeen had. big time.101 sources1the phoenician origin of britons, p 47.2arthur dynott thomson, on mankind, their origin and destiny (kessinger publishing, p0 box160, kila, mt 59920, usa, first published 1872, p 27.3on mankind, their origin and destiny, pp 8, 9.4ibid, p 9.5michael drosnin, the bible code (weidenfeld and nicolson, london, 1

, and papias (julianus, son of justus).15 by this time, apiso, pompeia plotina (real name claudia phoebe, was the wife of the romanemperor, trajan, and so they had tremendous support from the highest level for theirmanipulation.16 she also appears as our sister phoebe and as claudia and claudinein the texts called romans, timothy and clement.17the pisos and pliny introduced into their stories all the symbols of the sun religionand babylonian brotherhood myths. they locate their saul/paul in tarsus in asiaminor (now turkey, the chief city of the cilicians. this just happens to be a majorcentre for the mithra sun religion and it was the cilicians who had taken this cult torome, from where it spread throughout the empire. asia minor was also a region whichfollowed the cult of dionysus. both w

the world. but it was in fact originally a pagantemple of goddess (semiramis) worship featuring the famous black stone. w. wynnwestcott, founder of the hermetic order of the golden dawn, wrote in his work, themagical mason, that the black stone supposed to have been brought to mecca byabraham, was used originally for ancient pagan ritual.29 again you see brotherhoodsymbolism in this new religion. the symbols of the crescent and the curved sword, thescimitar, are identified with the moon and venus, the morning star, the term used forlucifer. v enus was also a title for queen semiramis. muslims have bought the idea thatmoses, king david and jesus were divine prophets sent by the one all mighty god,when in fact all three are brotherhood inventions. their holy book, the koran, whichwas suppose

genda which the rank and file arenot aware of. albert pike was the head of the southern jurisdiction of the scottish riteof freemasonry in the united states in the last century and is considered a freemasonicgod in america. his statue stands in washington dc. in his freemasonic book,morals and dogma, he writes on page 819:the blue degrees are, but the outer court or portico of the temple. part of the symbols are169displayed there to the initiate, but he is intentionally misled by false interpretations. it is notintended that he shall understand them, but it is intended that he shall imagine heunderstands them.put another way, keep them in the dark and feed them bullshit. this is the classicsecret society structure in which only the highest levels know what is really going on.the rest are s

sed swastika, the skull and bones and theeagle! three major symbols of the brotherhood are the lighted torch, the red rose andfigure 40: the maltese cross.figure 41: the united nations logo in freemason blue with 33 sections withinthe circle in line with the 33 official degrees of the scottish rite of freemasonrythe frame is also directly from freemasonry as you can see in figure 42. 363the dove. the symbols of the three main political parties in the united kingdom whichserve the structure headed by the queen are the lighted torch (conservatives, the redrose (labour) and the dove (liberal democrats! at the time of writing their threeleaders are tony blair (bilderberg group, william haig (bilderberg group, andpaddy ashdown (bilderberg group. just a coincidence, nothing to worry about.the la

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

se forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of the goathead, dupont circle, scott circle, and logan circle. each of these streets has six major streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from micr

ll. you'll be shocked to know that the church of god promotes celibacy while displaying a sex act right outside of st peter's bascilica. the second obelisk was brought to america in 1881 from alexandria, egypt, and was placed in central park in new york city. the third obelisk is the washington monument, built to commemorate our first president, george washington (who was a freemason. in light of the symbols which we have just studied, which have been built into the layout of government center, i believe the washington monument was constructed by masons, according to masonic tradition, as a symbol that this country was controlled by freemasonry from the very beginning. and the washington monument has freemasonry stamped all over it* it is built from 36,000 separate blocks of granite. the n

DAVIDSON DAN SHAPE POWER

eract and are amplified. by this, i mean it intensified the energies in the room. this shows that we can use symbols interactively to intensify aetheric energy and convert it into any force we want since all forces are modes of aetheric energy. 1.5.6 more planar pattern energy observations another series of experiments were performed to check out the energy fields of three simple energy patterns. the symbols were the sanskrit om symbol, a circle with a dot in the center and a circle with petals inside. these are shown in figure 1.5.6-1. figure 1.5.6-1 energy manipulation with planar shapes 1.6 blocking energy using rule of four in divining, the primary sense by herbert weaver 11, he recounts a discovery by a dowser, lawerence veale, wherein a simple cross of four lines would block the sign

DEITUS

ed with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms in the subconscious mind. further, he suggested that there was a collective subconscious shared by all humanity and that symbols in dreams had universal meanings. with this in mind, the spheres described in the map of the spheres may be seen as planes of consciousness on each of which the symbols share a common theme. the map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually be

DION FORTUNE CEREMONIAL MAGIC UNVEILED

hren according to certain well-understood psychological laws. secrecy concerning practical formulae of ceremonial magic is also advisable, for if they are used indiscriminately, the virtue goes out of them. all these formulae have unwritten astral workings attached to them; if they are used in ignorance by the uninitiated, and without the astral workings, the magnetism which has been worked up in the symbols is given off and not replaced; but when they are used by the trained occultist, who performs the astral workings with power, more magnetism is worked up than is given off, and the symbols become stronger. that is why the old formulae, which have been used by generations of trained adepts, are so extraordinarily powerful. beyond this i do not think occult secrecy ought to go, and i am c

DION FORTUNE MYSTICAL QABALA

ean to the biologist than to the ancient rabbi? everything that has to do with growth and reproduction is resumed in the sphere of the moon. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes to work these out in the material of his studies he finds that therein are hidden important clues; and so upon the tree, one thing leads to another, explanation of hidden causes arising out of the propo

f the qabalists in order to get any sense out of the qabalah; this formulation of the image and vibration of the name is designed to put the student in touch with the forces behind each sphere of the tree, and when he comes into touch in this way his consciousness is illuminated and his nature energised by the force thus contacted, and he obtains remarkable illuminations from his contemplation of the symbols. these illuminations are not a generalised flooding of light, as in the case of the christian mystic, but a specific energising and illumination according to the sphere opened up; hod gives understanding of sciences, yesod understanding of life-force and its tidal modes of functioning. when hod is contacted we become filled with enthusiasm and energy for research; when yesod is contact

btain much light on the nature of the paths and spheres to which they are assigned. both these systems, the tarot and the tree, being of immemorial antiquity, their origins lost in the vistas of the ages, there is an enormous mass of symbolic correspondences accumulated around each of them. every practical occultist who has ever worked with the tree has added to this stock of associations, making the symbols live in the astral by means of his operations. the tree and its keys are infinite in their adaptability. mystical qabala page 50 10. the four court-cards of the tarot are called in modern packs, king, queen, knight, and knave; but in the traditional packs they are, according to crowley, arranged and symbolised differently. the king, being a mounted figure, indicating the swift action o

that the symbols will never yield their significance to conscious meditation alone, however correctly and completely they are known; they must be used as the initiates intended them to be used, to evoke images from the subconscious mind into conscious content. 9. one set of symbols is assigned to the ten holy sephiroth themselves, and another set to the twenty-two paths that connect them. some of the symbols, however, occur in both sets, and all of them interconnect through their astrological and numerical correlations. this sounds most perplexingly complex, but in actual practice it is far simpler than it sounds, because the work is not done with the conscious mind, but with the subconscious mind, and it matters very little in what manner the symbols are pitchforked into it, the strange d

lysis to yield its significance after the same manner as a dream. 10. a vision evoked by the use of the tree is, in fact, an [page 96] artificially produced waking dream, deliberately motived and consciously related to some chosen subject whereby not only the subconscious content, but also the superconscious perceptions are evoked and rendered intelligible to consciousness. in a spontaneous dream the symbols are drawn at random from experience; in the qabalistic vision, however, the picture is evoked from a limited set of symbols to which consciousness is rigidly restricted by a highly trained habit of concentration. it is this peculiar power to turn the mind loose within deter mined limits which constitutes the technique of occult meditation, and it is only to be acquired by constant prac

DION FORTUNE PSYCHIC SELF DEFENSE

of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condense them into sensible images) when we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furniture disarranged, and some of the symbols flung about the room. we restored order, and then observed that semi-materialised beings were marching round the main room in almost unending procession "when i finally left the flat for scotland, it was found that the mirrors were too big to take out save by the way of the black temple. this had, of course, been completely dismantled before the workmen arrived. but the atmosphere rema

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

the deceased is about to break, the crocodile is the emblem of the darkness of death which has been overcome. according to some the element of ptah in the triad is the personification of the period of incubation which follows [1. naville, todtenbuch, bd. i, bl. 34, ll. 4, 5. 2. lanzone: op. cit, tavv. 87-91. 3. lanzone, op. cit, tav. 368] p. cix death and precedes the entry into eternal life, and the symbols with which he is accompanied explain the character attributed to this god.[1] the god ptah is also united with the gods hapi, nu and tanen when he represents various phases of primeval matter. khnemu worked with ptah in carrying out the work of creation ordered by thoth, and is therefore one of the oldest divinities of egypt; his name means "to mould "to model" his connexion with the p

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

jerome. the emergence of a phenomenon: ufos from the beginning through 1959; the ufo encyclopedia. vol. 2. detroit: omnigraphics, 1992. green, gabriel, and warren smith. let s face the facts about flying saucers. new york: popular library, 1967. amandinus a variously colored stone, said to enable the wearer of it to solve any question concerning dreams or enigmas. amaranth a flower that is one of the symbols of immortality. it has been said by occult magicians that a crown made with this flower has supernatural properties and will bring fame and favor to those who wear it. it was also regarded in ancient times as a symbol of immortality and was used to decorate images of gods and tombs. in ancient greece, the flower was sacred to the goddess artemis of ephesus, and the name amaranth derive

ences. 1891. reprint, secaucus, n.j: university books, 1974. caquet bombec a fourteenth-century song by the poet jonquieres. it details an operation in alectromancy, a form of divination using a cock. caqueux (or cacoux) a former caste of rope makers dwelling in brittany who in some of the cantons of that country were treated as pariahs, perhaps because the ropes they manufactured were considered the symbols of slavery and death by hanging. they were forbidden to enter the churches and were regarded as sorcerers. they did not hesitate to profit by this evil reputation and dealt in talismans, which were supposed to render their wearers invulnerable. they also acted as diviners. they were further credited with the ability to raise and sell winds and tempests like the sorcerers of finland. it

roman law and organization; the revelation of christ; racial chaos in the wake of the fall of the roman empire; the negative and destructive influence of the jews; and the creative and regenerative mission of the teutonic (or aryan) race. chamberlain s anti-semitism led him to reject the idea of the jewish-born messiah of christianity and to propose an essentially germanic religion deriving from the symbols of the aryan race. the mystical/occult underpinnings of chamberlain s beliefs had a great influence on hitler s nazi faith. he wrote a number of other books, but none were as influential as foundations of the 19th century. he died at beyreuth, germany, on january 9, 1927. sources: field, geoffrey g. evangelist of race: the germanic vision of houston stewart chamberlain. new york: colum

hrough hardwicke in chi- crandon, mina stinson encyclopedia of occultism& parapsychology. 5th ed. 350 nese. bird chose a rolling stone gathers no moss. the sitting was hardly over when a telegram arrived from niagara falls. a few days later it was followed by the original witnessed copy of hardwicke s script. it showed a maltese cross within the circle, a rectangle enclosing the name kung-fu-tze, the symbols for bird and hill, and the chinese sentence, the general meaning of which was, a travelling agitator gathers no gold. johnson s analysis revealed further important element. in the left hand column are found the words, i am not dead, confucius. the duplicate of this is in the right hand column of the margery script of march 17. in addition to that of hardwicke, cross-correspondences wer

, it must be placed in a small bag of leather, carried on the person, and one page at least read daily. the reading must be done upon the knees with the face turned to the east, and works of piety must be performed in honor of the celestial spirits, whose influence it is desired to attract. the first chapter of the gospel according to st. john is declared to be the most potent in the book. as for the symbols, they are mostly of oriental origin. the book also includes what are claimed as the mysterious prayers of pope leo iii and certain conjurations of a semimagical character, including the seven mysterious orisons, which are merely clumsy imitations of the roman ritual. from an extant edition of 1633, it seems unlikely that this book was the work of pope leo iii and is more likely a compi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

t been that a wicked man compelled him by force to take food in the evening, and so he was reborn as a guhyaka. in the modern folk-lore of kashmir, the yaksha has turned into the yech or yach, a humorous, though powerful, sprite in the shape of a civet cat of a dark colour, with a white cap on his head. this small cap is one of the marks of the irish fairies, and the incubones of italy wear caps, the symbols of their hidden, secret natures. the feet of the yech are so small as to be almost invisible, and it squeaks in a feline way. it can assume any shape, and if its white cap can be secured, it becomes the servant of the possessor, and the white cap makes him invisible. in the vishnu purana we read that vishnu created the yakshas as beings emaciate with hunger, of hideous aspect, and with

ESOTERISM AND THE LEFT HAND PATH

oteric knowledge. what then is esoterism and how is it connected to the left hand path? antoine faivre, one of the leading scholars on occult research and esoterism, writes in his book esoterism that esoterism is not an area like art, philosophy or chemistry, but rather a way of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the symbols, myths and reality by individual progression where one reaches illumination step by step, in a hermeneutic way. there is no outmost secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

13 torah shmoth 3:4. 14 the vast face name od (eternity) is composed of the letters ayin dalet. in the sinatic hebrew alphabet, the letter ayin is a circle, and the letter dalet is a triangle. in the vaishnavic hindu tradition, there is an ancient sacred image called the footprints of vishnu. this image depicts a pair of left and right footprints, covered with a variety of mystical symbols. among the symbols that appear on both feet are six-pointed stars, a circle and a triangle. 15 maimomades, moses, a guide for the perplexed. 16 zohar 285a,b. unify the holy name means to see all as a unity in small face. bind the knot of faith is alluded to in the mystery of the circumcision of the heart. the proper place is maqom, which has the literal meaning of place, an allusion to the throne. 17 the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ence. rather he is a reactionary who would push the copernican diagram or a compass invention back towards "mathesis. but the scientific or the genuinely philosophical approach to giordano bruno is not the only approach. as one follows him on his wanderings, the conviction grows ever stronger that the new philosophy was a religious message, and that some of the diagrams in his works may allude to the symbols of a sect' bruno, op. lat, i (ii, p. 473. 2 op. lat, i (iii, p. 87. 3 sigillus sigillorum, op. lat, ii (ii, pp. 196-7. 324 runo' s stay in frankfort, where the three latin poems were printed, falls into two parts. he went there about the middle of 1590, paid a visit to switzerland during 1591, after which he returned to frankfort.1 a curious character called hainzell (johannes henriciu

FRATER U D PRACTICAL SIGIL MAGIC

this procedure. we want to create a familiar spirit or gpsychogone h and will, therefore, need such basic symbols. thus, we must choose from the rich treasury of our history of occult symbols. let us assume that the spirit: a) should be hard working; b) should have structural awareness and the ability to materialize itself; and c) it must furnish you with financial advantages. we want to utilize the symbols of earth and saturn. see figure 18. we may also want to create a spirit from the sphere of venus for erotic purposes. to this end, we might use the symbols in figure 19. a 48/ practical sigil magic the pictorial method/ 49 figure 18 figure 19 50/ practical sigil magic combined, these symbols may form one of the sigils in figure 20. figure 20 the following sy be used to form a sigil for

FREEMASONS SATANISM AND SYMBOLISM

houldn't surprise you since the pope carries a bent satanic cross as seen on another page which shames christ on the cross. freemasons used luciferic symbols within the layout of government center washington d.c. freemasons worship lucifer, the light-bearer. lucifer and satan are biblically the same individual, freemasonry is really the worship of satan. by quoting their own sources and depicting the symbols in which they use, this claim is proven. freemasonry gives itself away more through its symbols than it does in its writings. you saw in the analogy page of "the matrix" that high level masons praise lucifer. it is within these writings the "smoking gun" will be found, proof that masons worship satan. once this is comprehended, you will understand why "they" have been trying to keep th

ls. freemasons do this very thing; however, they differ from the satanist in that they hide much of the sexual content in many of their symbols. if you will remember, carl claudy was quoted on a previous page, he says that masonry has layers upon layers of meanings for the very same symbol, and you have to just keep digging until you get them all. sexual connotations have been assigned to many of the symbols that are most commonly used in the fraternity, and for which other, meanings [completely non-sexual] have been taught to the lower level mason. sexual connotations to masonic symbols sex in the "g" the letter "g" is displayed quite often in masonic symbols. the initiate is told that this letter stands for "god" and for "geometry" which the supreme architect of the universe used to desi

] because it shreds their flimsy claim to be christian into a billion bits. in this sentence, we see utter blasphemy against god. here, masonic author, ward, states that the phallus is a symbol of god the creator! in his 10 commandments, god made it very plain that he did not want man representing him by any created means in the entire world. in exodus 20, we see god going through quite a list of the symbols by which he did not want man representing him. even though he did not list the phallus, i am absolutely certain god would not want man thinking of him as a phallus! however, ward is not finished with this subject yet, and in going on, he answered my question, above, as to why the gavel is always represented upside down, not up "but this is not the only place where the tau cross occurs

FULLER J F C SECRET WISDOM OF THE QABALAH

. glet us eat and drink. for tomorrow we die h become the passwords of the age, and the more this obsession gains sway the less does wonder illumine his path, until the age enters its eclipse. love becomes lust, the noble ignoble, the beautiful hideous, the generous selfish, and all is lost in a scramble of greeds. it is in this dismal darkness that satan materializes and satanism becomes a cult. the symbols go on, potent and impotent; but now they are turned upside down, for fear is hope reversed. what causes this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant

way. 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, they cease to be symbolical and become real, idols in the eyes of the multitudes. when the multitudes dance round the golden calf, then are the tables of the law cast upon the ground. all this may seem strange to us today, when everything is trumpeted abroad and sold for gold and there is no righteousness in the land; when love and lust, sorrow, t

corners. this secrecy has all but defeated its own end by so obscuring truth that in many cases it is no longer discoverable. and when by much searching and labour we do find some precious stone, symbolism has cut it into so many facets that it is all but impossible to judge of its true shape. we look at it from one side and see one thing, then from another and see another, the very brilliance of the symbols confusing us. in chapters i to v we have attempted- and acknowledgedly with but limited success- to project a beam of light into the chaotic lumberrooms of zoharic learning and illumine what therein lies stored. nevertheless, we believe that the little we have discovered is of priceless value, because also do we believe much of it to be universally true, offering to the tumultuous year

mbler remain unexplained; hence there is hope that the present symbols are not final ones, but those only which appeal to a small priesthood as exclusive as the priests of ancient elusis. are these scientific speculations nothing more than symbols? yes: as to this there can be no doubt. they are not truth, for at most they are but the reflections of truth upon the mind of a mathematician- just as the symbols of the first chapter of genesis were the reflections of truth upon the mind of some early poet, living not in a mathematical civilization, but in a pastoral one. sir james jeans, who has done so much to popularize the hidden meanings of present-day science, openly acknowledges this. he tells us that, whilst formerly the scientist looked upon the world as a collection of ghard bits h, t

magogues is he who is fervently narrow in his opinions or faith, that is secret wisdom of the qabalah page 68 single-minded. how much more, then, is he who believes that his voice is god's voice, the veritable logos, god being symbolized to him according to what his sentiments, intellect, and education make him, and god to his listeners being fashioned according to their level of intelligence! if the symbols are accepted as realities by his followers, and if his darkness, lit by his spiritual frenzy, finds a sympathetic and passive partner in their ignorance and animality (the chaos of his would-be cosmos, then the child of this union will not be lucifer, the intellectual satan, but belial, his sensuous or qliphothic counterpart. then will the surroundings of his followers be turned into a

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

aces prompted worship, so, also, through extinct tongues and the symbolism used in religious rites and ceremonies, many of the processes have been unearthed whereby the original and beautiful conceptions of the deity, and the worship inspired by the operations of nature, and especially the creative functions in human beings gradually became obscured by the grossest ideas and the vilest practices. the symbols which appear in connection with early religious rites and ceremonies, and under which are veiled the conceptions of a still earlier and purer age, when compared with subsequently developed notions relative to the same objects, indicate plainly the change which has been wrought in the original ideas relative to the creative functions, and furnish an index to the direction which human de

corruption of human nature and the decline of mental power which followed the supremacy of the animal instincts, the earlier abstract idea of god was gradually lost sight of, and man himself in the form of a potentate or ruler, together with the various emblems of virility, came to be worshipped as the creator. from adorers of an abstract creative principle, mankind had lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in mankind had befallen the race were lamented and bewailed, they could not be suppressed. man had become a lost and ruined creature. the golden age had passed away. chapter ii. tree, plant, and fruit worsh

rist, and representations of it are still extant, not only in oriental lands, but in many countries of europe. within the oldest temples of egypt are still to be observed sacred apartments which contain the "holy of holies" and to which, in past ages, none might gain access but priests and priestesses of the highest order. within these apartments are pictured the mysteries of birth, together with the symbols of generation emblems of procreation. on the banks of the river nile are observed the ruins of the temple of philae, which structure, it is said, represents the most ancient style of architecture. within these ruins is to be seen an inner chamber in which are depicted the birth scenes of the child god horus, and, indeed, everywhere among the monuments and ruins of egypt, is plainly vis

r, was borrowed from the phrygians, or from the worship of the great mother. in india, the strictest chastity was prescribed to the priests of siva, a god which was worshipped as the destroyer or regenerator, and which in its earlier conception was the same as the great mother cybele. these priests were frequently obliged to officiate in a nude state, and during the ceremony should it appear that the symbols with which they came in contact had appealed to other than their highest emotions, they were immediately stoned by the people.[54 [54] sonnerat, voyage aux indes, i, 311. the identity of the religions of india and egypt has been noted in an earlier portion of this work. wilford, in his dissertations upon egypt and the nile, says that in a conversation which he had with some learned bra

deity; hence, whenever the sex of a god has appeared doubtful, especially if it be in the least degree powerful or important, it has at once been denominated as masculine, and this, too, notwithstanding the fact that such rendering has oftentimes involved inconsistencies, contradictions, and absurdities which it is impossible to reconcile either with established facts or with common sense. unless the symbols representing religious belief and worship are viewed in the light of later developed facts in mythology, archaeology, and philology, there occur many seeming absurdities and numberless facts which it is found difficult to reconcile with each other; especially is this true in regard to some of the symbols used to express the distinctive female and male qualities. the serpent, for instan

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

tice of astral travelling.thiscircle was seen by annie horniman as a threat to the unityoftheorderand in1902she appealed to the chiefsofthe second order to permit her to disperse the group by means of a banishing ceremony, for she believed that there were occult as well as disciplinary reasons for its undesirability.herpetition to the chiefs describes the group:'thisgroup consistedof12members and the symbols were adapted from the star maps andtreeof life projected on a sphere, whence they were sometimes called the sphere group.thetwelve members had astral stations assigned to them around this sphere and a certain egyptian astral form was supposed to occupy the centre" a paper on the group bydrfelkin enlarges on its activities and provides us with florence's justification 'when the first gr

he second convocation in april1904.among them were arthur machen (frater avallaunius, who had're255turned by special invitation of the. chiefs, algernon blackwood (umbra fugat veritas) and pamela colman smith (quod tibi id allis, whom waite recognized as a 'draughtswoman among us who,underproper guidance, could produce atarotwith an appeal in the world ofartand a suggestion of significance behind the symbols which wouldputon them another construction than had ever been dreamed by those who, through many generations,72the golikn dawn ,had produced and used them for mere divinatory purposes' he. also recruited evelyn underhill (quaerens lucem, who seems to have joined the independent rite in1905.on2decemberthat year she tookher3=8 degree, having earlier written towaiteuto say 'i am glad you

GILBERT THE MAGICAL MASON

. 20,'letthe waters bring forth abundantly the moving creature that hathlife'.in the chaldee book of daniel xii. 2 'many of them that sleep in the dust of the earth shall awake to everlastinglife;in latinvitais again used -vitameternam.lastly, note ezekiel i. 20 'the spirit oflifewas in the wheels. here the reference to active life energy is not to 'man' but to the extraordinary living creatures, the symbols of divine power; in this case the latin translations givespiritusvitalis,the living or vital essence. coming next to kama, which connotes self-preservation, the passion to live, and the passions oflife; the animal soul, which prompts us to preserve life; we find that one hebrew word is very constantly applied, and this is npsh or nephesh. yet it will be almost impossible to find preser

iples. both types are exactly related in works upon the occult sciences to the symbolism of the kabalistic jehovah, the sacred name of god, composed of the four letters, yod, heh, vau, heh, the symbolism of which is sometimes later on replaced by the christian tetrad ofinriin allied ideas of the microcosm-man as a reflection of the macrocosmic god. this notable type of four was closely related to the symbols of the four triplicities into which the twelve signs of the zodiac were divided, to the four winds of heaven, to the four points of the compass, to the square, and to thefourdirections-upand down, right and left: to the four character255 istic human temperaments, sanguine, nervous, lymphatic and bilious, to the four limbs and the four senses of man, also to the four elements of the alc

testatment we find some forms of meaning attached to the word 'soul' which differ very much from the usual definition of the word as being the human consciousness or immortal ego. for example,soulmay mean the animal passions only of a man- rev. xviii, 14 'the fruits thysoullusted after are departed. rev. vi, 9 'i saw under the altar thesoulsof them slain- where presumably the bodies are meant or the symbols of them. luke ii, 35 'a sword shall pierce through thy ownsoulappears as a symbol of the body. rev. xvi, 3 'and every livingsouldied in the sea- here body must be meant, as the christian views thesoulas immortal. the revd a. g. mortimer in hiscatholic faith and practiceremarks that man wascreatedby god in his own image. the hebrew wordbaraimplies a real creative act as regards the soul

GILBERT THE SORCERER AND HIS APPRENTICE

now the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the setting sun, the past and the future. the adoration of temu in the west. the abode of the west shown by the jackal of anubis in a shrine with isis and nephthys adoring.theadoration of osir

he orb of the sun, and the cow, symbolic of the great water, the blue firmament of heaven. next the adorationofthe lords oftruthbehind the northern heaven 'hail unto ye, ye lords oftruth,ye chiefs behind osiris! ye followers of her whose peaceissure' then the soul arises at the mystic pool of persea trees, wherein is horus, symbolised by the great cat, who slays the evil serpent, apophis. last of the symbols of the 17th chapter is the adoration of the creator in his bark, and the uniting of the purified soul with its maker.the12sth chapter is called 'the hall of the two truths,50 the sorcererand his apprenticeand of separating a personfromhis sins when he has been madetosee.thefacesofthe gods'itopens with a .solemn adoration of the lords oftruthand theceremonyof passing by the forty-two as

ssing through this ordeal, the soul is then introduced into the presence of osiris by horus. osiris sits in his shrine upon a throne, with the crook and scourge. symbols.of mercy and severity, in, his hands; behind him are isis and nephthys, the goddesses()f nature and perfection, and before him are the four genii ofthedead, upon the lotus flower, the emblem of the metempsychosis.thusthe whole of the symbols upon the pillers.represerit the advance and purification of the soul, and its uniting with osiris the redeemer inthatgolden dawn of an infinite light, wherein the. soul is transfigured, knows all and can do all,forithasbecomejoined unto eternal god in the veritable 'khabs-am pekht konx qm pax lightinextension'[from a manuscript transcriptbyw.e.h. humphreysrgncthiseauton) dated march190

double letters, b, g, d, k, p, r, th, referring to the seven planets, etc; and twelve simple letters, h, v, z, ch, t, i, l, n, s,0,tz,q, referring to the twelve signs of the zodiac, etc. christian, the disciple of levi, in his recent work on magic, has made the explanation of the twenty-two hieroglyphics of the tarot form part of the initiatory ceremonies of the egyptian mysteries of crata repoa. the symbols of three of the twenty-two trumps of the tarot were thus restored by eliphas levi.7. the chariot.a cubical chariot with four columns, surmounted by an azure and star-decked canopy. within the chariot and between the four columns stands a conqueror crowned with a circlet, from which rise and shine three pentagrams of gold. on his cuirass are three right angles; and on his shoulders the

the elements. not only our own bodies, but the whole created universe is composed of the four elements, and from them is drawn even the great secret name of god himself. by the knowledge of the elements we may attain control of our physical bodies (called self control in common speech, and having attained this and being fit to exercise wider powers may attain to the mastery over the elements. but the symbols of the elements- the ordinary alphabet used in instruction- must be perfectly familiar, otherwise much valuable time is wasted. so again the influence of the universe of stars on this earth and on the nature and destiny of man, has been known and recognised in all ages. i am not speaking here of the popular manuals, and the half taught pretenders who have brought an ancient science int

GLOBAL FREEMASONRY

insist that the crusades were military expeditions carried out in the name of the christian faith, fundamentally, they were undertaken for material gain. in a period when europe was experiencing great poverty and misery, the prosperity and wealth of the east, especially of the muslim in the middle east, attracted the europeans. this inclination took on a religious facade, and was ornamented with the symbols of christianity, though, in actuality, the idea of the crusades was born out of a desire for worldly gain. this was the reason for the sudden change among christians of europe from their former pacifist policies, in earlier periods of their history, towards military aggression. the founder of the crusades was pope urban ii. he summoned the council of clermont, in 1095, in which the for

on architects and stone masons from every part of europe. new houses were built in the near-by village of roslin and a lodge was opened the plan and decoration of the chapel is unique. there is no other such example in ed from the templars to ancient egypt scotland or even europe. it captured the atmosphere of herod's temple very well and every part of it was decorated with masonic symbols. among the symbols were reliefs on the walls and arches depicting the heads of hiram and his murderer, a relief of an initiation ceremony, the keystones of the arches, and compasses. apart from the fact that the chapel was constructed in a marked pagan style with egyptian, hebrew, gothic, norman, celtic, scandinavian, templar and masonic architectural elements, and that it contains very rich examples of

GNOSTIC HANDBOOK

summary of the teachings which embody the gnostic legacy which has been passed onto the institute for gnostic studies. the approach we have taken in this handbook has been a religious one, our primary source of symbolism has come from within the essene, greek, gnostic, zoroastrian and christian mystical traditions. other interpretations are certainly possible and for those who wish to get behind the symbols, interpretations and beliefs we suggest you study the various publications and courses issued by the institute for gnostic studies. we hope you will find the gnostic handbook edifying as well as enjoyable reading. introduction gnosticism as a form of perception what do we mean when we say gnosticism is a form of perception? to truly understand the gnostic vision it is important to gras

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

modified form, to the present in both the exoteric and esoteric traditions. the concept of deification is found in the earliest religious systems, the rites of kingship in both sumeria and egypt centred on the king being initiated through a secret rite of death and rebirth so that he could become a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the higher worlds was through the priest/king, in these theocracies individuals could not be deified in their own right, but achieved the power to develop and grow through the mediatorship of the divine priest/king. while certainly the morality of these kings varied and so did the focus of their mediatorship, the p

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

m about a house, his house. yet when he looked around this house he found it had a extra level he could not recognise. it contained rooms he did not know which lead to other rooms he did not know. concealed levels lead to new wings, new storeys and further rooms. until, at last, he came across a beautiful old library full of what seemed to be precious books. on examination he could not understand the symbols written on their spines, nor interpret what the language they were written in. jung s dream is a superb analogy of the nature of the human psyche. while we tend to think of the psyche as simply having conscious and unconscious (sometimes called sub-conscious) levels, there is actual far more than is first perceived. since society exists on a hierarchical level (and develops in a simila

we may get to it is consider the language of a computer. in computer languages the language is only useful in that it is able to create a certain result (i.e. a code produces a function in the given software. these languages have no value except that they communicate certain agreed functions which trigger certain results. the occult languages are the same, their value is in the agreed meaning to the symbols and the resulting increase in knowledge that occurs. in neither occult or computer languages is there a social element, the code represents certain actions or realities and causes certain effects. since language today has a social and communicative function we tend to lose sight of its esoteric significance. as part of our study of kabbalah we need to re-consider the role of the writte

is thought that even at this early stage the runes were used to represent religious and esoteric concepts, rather than for communication. these earlier runic images have been found in abundance throughout england, ireland, scandinavia, and to a lesser extent in other parts of europe. while the earlier runes were in pictograph form, after interaction with the various cultures of the mediterranean the symbols began to take on the phonetic representations of language. it is difficult to date this transition, but it is thought to have occurred around the second century bce when the invasion of the teutons of the italian peninsula brought them into contact with both the latin and etruscan alphabets. after this period of transition, the runes developed into a mature gnostic theurgy page 112 alp

GOLDEN DAWN RITUALS C C1

portant operations. through the use of competent divination, the adept can determine which forms are to be invoked or banished. when performing the b.r.h. or the i.r.h. using the four forms, thou shall trace them beginning at the angle of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to i

nces as if thou art endeavouring to heal another from sickness and misfortune and thou art thus obliged to deal with the evil force which is injuring him. and even so, it will be better for thee not to do even this until thou hast arrived at a higher grade than that of z.a.m. remember, also, that the, if the apex is downward, is an extremely evil and hurtful symbol. and for this reason is it that the symbols of the elements are not usually traced as sigils, but are replaced by kerubic emblems of k, e, b, and the" addendum: important points 1. when you desire to attract the force of the zodiac in the supreme ritual, trace in the center of the hexagram the planet that rules the zodiacal force desired and the sign of the zodiac beneath the planetary sign. 2. if the desired force is not suffic

GOLDEN DAWN RITUALS D

f consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to utilize this method. you may want to mark off your area of which you are going to do the consecration with some type of border line using masking tape or chalk and bordered with the symbols of the zodiac in its appropriate direction. have the lotus wand wrapped immediately following the end of the ceremony in white silk or linen. 5 step 1 begin in the east facing west, and while holding your lotus wand by the black end, say the proclamation of the kerux. you will then face east and perform the l.b.r.p, creating a positive environment free from negative influence in which

GOLDEN DAWN RITUALS U1

same degree of the zodiac that is ascending in the east of the heavens of the star whereon he is incarnated. thus does he remain during that incarnation, facing that particular point in his sphere of sensation. that is to say, this sphere does not revolve about the physical body. from dsj and hrwbg are formed the arms. therein exists the faculties of operative action, and at their extremities are the symbols of the four elements and the spirit. thus: thumb- spirit, third finger- fire, index finger- water, little finger- air, second finger- earth. the arms are the manifestors of the executive power of the ruach, and therein are the faculties of touch strongly expressed. 3 from trapt is formed the trunk of the body, free from the members, and therein as a receptacle of influences, are situat

about the heart. yet, were it not for the boundary force of hmkj and hnyb above of the sphere of sensation surrounding it, and of twklm below, the ruach could not concentrate under the presidency of the name, and the life of the body would cease. thus far concerning the ruach as a whole, it is the action of the will in trapt. from jxn and dwh are formed the thighs and the legs. they terminate in the symbols of five, as do the arms, but they are not so moveable, owing to the effect of twklm. in them are placed the faculties of support in firmness and balance; they show the more physical qualities of the ruach. in them is the sustaining force of the ruach. they are the affirmations of the pillars of the sephiroth, as answering to the passive, 5 the arms more answering to the pillars which a

e nephesch before the image of the sphere of sensation can be perceived. this so because it is only the rays of the ruach permeating the ruach that can take cognizance thereof. this faculty of the spiritual consciousness is the seat of thought. thought is a light proceeding from the radiation of this spiritual consciousness, traversing the ruach as light traverses air, and encountering thereafter the symbols reflecting in the sphere of sensation, or "magical mirror of the universe" these symbols are, by its radiation (i.e. that of thought, reflected again into the spiritual consciousness where they are subjected unto the action of the reasoning mind and the lower will. that is, in the ordinary, natural man, when awake, the thought acteth through the ruach and is subject, when there, to the

GOLDEN DAWN RITUALS Z1

te, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it

gram. representing a terrible and avenging god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the 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 g

ended from a scarlet collar which represents its dependence on the force of divine severity for overpowering the evil. it is a symbol of tremendous strength and fortitude and is a synthesis of the office of the hiereus as in regards to the temple, as opposed to his office as in regards to the outer world. for these reasons, it should always be worn by the hiereus. the banner of the west completes the symbols of the hiereus. it is thus explained in the zelator grade "the white triangle refers to the three paths 10 connecting twklm with the other sephiroth, while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light" in addition to this explanation from the zelator grade, it represents et

ce, at the equilibrium of the scales of justice; at the point of intersection of the lowest reciprocal path with that of s, which forms a part of the middle pillar. she is placed there as the guardian of the threshold of entrance and the preparer of the way for the enterer. therefore she is the reconciler between light and darkness, and the mediator between the stations of hierophant and hiereus. the symbols and insignia of the hegemon are: the robe of pure whiteness, bearing on the left breast a red cross. the mitre-headed sceptre. the lamen suspended from a black collar. the robe represents the spiritual purity which is required in the aspirant to the mysteries, and without which qualification none can pass between the eternal pillars. it represents the divine light which is attracted th

GOLDEN DAWN RITUALS Z2

ux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant lectures on the symbols. proclamation by kerux. 21. u hierophant commands hiereus to address candidate. 22. v hierophant addresses neophyte on subject of study. 23. w blood produced. speech of kerux. hiereus final caution. 24. x the closing takes place. y evocation a. the magic circle. b. the magician, wearing the lamen of the hierophant and his scarlet robe. pentacle, whereon is engraved the sigil of the spi

and scattered abroad. if a hard substance as a metal, it must be decharged, banished and thrown aside. if a flame of o, it shall be extinguished. if a vial containing air, it shall be opened, and after that, well rinsed out with pure n. c invisibility o a. the shroud of concealment. b. the magician. c. the guards of concealment. d. the astral light to be molded into the shroud. e. the equation of the symbols in the sphere of sensation. f. the invocation of the higher; the placing of a barrier without the astral form; the clothing of the same with obscurity through the roper invocation. g. formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin

control and guidance. v. he states clearly to the form what he intends to do with it. w. similar to the w.section of invisibility, save that the conjurations, etc, are to be made to the appropriate plane of the form instead of to hnyb. 14 c spiritual development a. the sphere of sensation. b. the augoeides. c. the sephiroth, etc. employed. d. the aspirant, or natural man. e. the equilibration of the symbols. f. the invocation of the higher. the limiting and controlling of the lower and the closing of the material senses to awaken the spiritual. g. attempting to make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pi

GOLDEN DAWN RITUALS Z3

as no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is the presider of equilibrium who is to administrate the process of initiation, by the commencement of the forces of equilibrium in the candidate himself, through the symbols of rectitude and self-control. however, the actual preparation of the candidate should be performed by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symb

with the final consecration of the candidate. the final consecration is also demanded by the hiereus, horus, the powerful avenger of osiris, as still menacing to the evil persona of the candidate. its affect is to seal finally, in balanced formation, the four pillars in the sphere of sensation of the candidate. this does not imply that they were not naturally there before, but in the natural man, the symbols are unbalanced in strength, some being weaker and some stronger. the effect of the ceremony is to strengthen the weak, to purify the strong, and so begin to equilibriate them. at the same time this creates a link between them and the corresponding forces of the macrocosm. this being done, the hierophant commands the removal of the rope which has hitherto been purposely retained, symbol

ear that potent and sublime symbol as a link with his higher self and as an aid in searching out the forces of the divine light, if he will. the higher soul or genius now returns to the invisible station of harpocrates, the place of the hidden center, yet continuing to retain the link formed with the candidate. the address of the hierophant is intended simply to affect the distinct formulation of the symbols of the 0= 0 grade of neophyte in the candidate. it is 8 therefore, only when this is finished, that the watcher, anubis, announces that the candidate has been duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the ca

the candidate. it is 8 therefore, only when this is finished, that the watcher, anubis, announces that the candidate has been duly admitted as an initiated neophyte. the hiereus is charged with a warning address as again confirming the will of the candidate and addressing a final menace to the evil persona. the hierophant then states clearly what the candidate must begin to study. he affirms that the symbols must be equilibriated in the sphere of sensation before a link can be formulated between them and the forces of the macrocosm. the necessity of examination is insisted upon so that this may be completely done. the kerux then pours out the two fluids to make the semblance of blood. this is to fix in the candidate s sphere the symbols of the forces of transmutation in nature and also to

circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing, inverts the cup, as the watcher of the gods, to show that the symbols of self-sacrifice and of regeneration are accomplished. the proclamation is confirmed by the hierophant and the chief officers giving the three strokes, emblematic of the mystic triad, and they repeat the mystic words. the hierophant, in his final speech, seals the link first formulated between the members and the supernal triad for each one present, that it may prove to him or her a g

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ne think of those mist landscapes of which chinese painters are masters, which show here a rock, here a gable, there the tip of a tree, and leave the rest to imagination. even when the code shall have yielded, when the techniques shall be known, we cannot expect to gauge the thought of these remote ancestors of ours, wrapped as it is in its symbols, since the creating, ordering minds that devised the symbols have vanished forever. 11 what we have here, therefore, are two distinguished professors of the history of science, from esteemed universities on both sides of the atlantic, claiming to have discovered the remnants of a coded scientific language many thousands of years older than the oldest human civilizations identified by scholarship. moreover, though generally cautious, santillana a

razed adventurers and of prying and imaginative intellectuals? it was simply not credible that the brilliant architects, stonemasons, surveyors and engineers who had created the great pyramid could have been ignorant of basic human psychology. the vast ambition and the transcendent beauty, power and artistry of their handiwork spoke of refined skills, deep insight, and a complete understanding of the symbols and primordial patterns by which the minds of men could be manipulated. logic therefore suggested that the pyramid builders must also have understood exactly what kind of beacon they were piling up (with such incredible precision) on this windswept plateau, on the west bank of the nile, in those high and far away times. they must, in short, have wanted this remarkable structure to exer

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

"great attitude" it is the chief meditationalpath to attain mental concentration, or one-pointedness of mind. the following outline can be used to make an appropriate magical exercise for the beinning magician: step 1. choose one single idea of enochian magick upon which to perform this operation. this can be a deity, an aethyr, a watchtower square, or a simple shape such as a circle or triangle. the symbols of the cosmic elements are iideal to use for this purpose. step 2. assemble the appropriate magical instruments to correspond with the idea of the operation. for example, if your object is the aethyr kf r and specifically, the wheel of khr, then you will want the colors violet and blue, pperhaps an amethyst or lapis lazuli, wood from an oak, ppoplar or fig tree, and the scent of saffro

an endless cycle and which is held by the terrible goddess of time, kali. the great turning wheel is our universe. with practice you wi l l be able to see i t in at least two of i ts major aspects (1) it is a necessary field of learning in which man slowly grows from the outermost rim toward the center, and (2. because of an inherent strong seductivity, it is a place of distortion and deception. the symbols for the latter aspect are the wolf, for the desires of the flesh, the raven, for the desires of the mind, and the combined iamb and flag (symbolic of earth's two chief deceptions: religion and politics, for the desires of the soul. as you gaze upon the wheel of khr, try to comprehend 219 all of the lessons and principles that are expressed by the vision. you should be able to directly

s given in enochian magic. step 3. the charge. hold your wand in your right hand. face the magical universe on your altar and say: in the name of kaos (kah-oh-seh) and the name of kozmos (koh-zod-moh-seh) with the 92 governors of the 30 aethyrs, i invoke your power, i charge you, 0 light invisible, and light intangible, whereupon all thoughts and deeds of all men are written, i charge you, by all the symbols and words of power, by the light of my godhead; that you leave your places of habitation and concentrate around me, 340 invisible, intangible; a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me, men see not, nor understand the thing that they behold. visualize the dualistic forces of chaos to be surrounding your body and coalescing into a dark cl

GREY W G CONDENSATION OF KABBALAH

ly inquisitive individuals expecting far more from life than a material basis with a disintegrative end to it eventually. a few centuries back, this investigative instinct in western humans was called in certain christian circles the quest of the holy grail, or more properly sangreal, interpreted as bloodroyal. kings have a crown above their heads and a kingdom beneath their feet. such indeed are the symbols of the tree from top to bottom. our striving for the sangreal is what the tree of life should encourage us to try as a major motivation for living (a hebrew/english glossary continues on the page following the copyright notice) the end copyright jacobus g. swart, 74 twelfth street, parkmore, sandton 2196, south africa. this document is for personal use only. no part of this document ma

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

. these diagrams serve two purposes. members will be able to refer to them in connection with the monographs which they receive for private study. explanations of the diagrams are given in the weekly monographs at the proper time. therefore, a complete explanation cannot be given in this manual in advance of the particular monograph to which each refers. 3rd. diagrams and illustrations of many of the symbols used in our order and in the ancient teachings of the rosicrucian and other mystics. 4th. a glossary of the principal terms and words used in the teachings throughout all the degrees. it is not a complete dictionary of all the terms used, for this would require a very large volume and would be unnecessary. for example, such words as "alchemy" are not included, for the definition given

e united states. their record, well preserved in the archives of this country, testifies to the magnificent influence of the rosicrucians in the foundation of this great republic. bacon's transition occurred april 9, 1620, in the very height of his rosicrucian work and while he was making some important scientific tests. the full-page illustration of bacon, shown on page 7, accompanied by many of the symbols used in reference to him, was made by our former imperator, dr. h. spencer lewis, in 1919, as a frontispiece to a book he was compiling. it has been reproduced a number of times and is drawn from the best-known portrait of bacon, with other decorations and features known so well to rosicrucians. it is unlike any page to be found in any of bacon's books in entire composition, but duplic

HAMIL THE ROSICRUCIAN SEER

stre; and from porphyry, iamblichus, and psellus, to the magiciansofcairo and the peepers and speculators in england at the present day. with respect to the 'superstitious rites, the long fastings, themysticalwords, the concentric""itwould seem from the observations of sir gardner wilkinson that this form of divination was employed by the egyptians before the time of moses. not only the form, but the symbols, and even titles, connected with it, are all related to those of egypt. the urim and thummim, connected with, if not part of the breast-plate of judgment of the high priest (exodusxxviii,30),and interpreted as light and truth, or revelation andtruth,correspond most remarkably with the figure of re (the sun) and thmei (truth) in the breast-plate of the egyptian priest: and jelian and di

HEAVEN HELL

rding to the old theology of egypt. the boat of afu-ra is now under the direction of the goddess of the second hour of the night, shesat-maket-neb-s, and the uraei of isis and nephthys have been added to its crew. immediately in front of it are four boats, which move by themselves; the first contains the full moon, of which osiris was a form, the second the emblem of a deity of harvest, the third the symbols of another agricultural deity, and the fourth the grain-god personified. all four boats contain either forms or symbols of osiris, in his different aspects, as the god of ploughing, sowing, and reaping, and of the p. 112 grain from the time when it germinates to the season of harvest. when afu-ra has come into urnes, he addresses the gods of the region, who are called "baiu-tuatiu" and

t is towed by a company of gods. immediately in front of them are nine shemsu, or "followers" i.e "servants (of osiris, each with an object before him (vol. i, p. 167, which indicates that he is a properly bandaged mummy, and leading these are four rams, each wearing a p. 155 different kind of crown, which represent the four forms of tathenen (vol. i, pp. 168, 169. the heads which are attached to the symbols of the "followers" only appear when they hear the voice of afu-ra, and when he has passed them they disappear; the huge knives which they have are used in slaughtering any of the enemies of ra who may succeed in entering the city. on the right and left of the path of afu-ra are a number of "circles" in which dwell the "gods" who have been mummified, and for whom all the prescribed rite

ceased is weighed against his whole body, as in the papyrus of nebseni, and at other times the pans of the scales only contain weights. in the scene before us the arrangement is quite different. osiris is seated on a chair of state, and wears the crowns of the south and north united; in nebseni being weighed against his heart. click to view the scales of osiris, with weights. p. 160 his hands are the symbols of "life" and "rule. his chair stands on a raised platform, on the nine steps of which stand the nine gods who form his company; beneath the feet of the god, perhaps under his platform, are the dead, i.e, the damned, or his enemies. the top of the hall is protected with a row of spear beads, and from the ceiling hang four heads of gazelle, or oryges; according to a legend certain enemi

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

your kind offer. we are tolerably well, i am glad to say. mrs ayton joins me in kind regards. 6 7 chacombe vicarage 25 april 1889 chacombe vicarage [undated] the letters 29 will contrive somehow to see you and have a long talk. i shall be very much occupied till after may, and then i will make some arrangement. i will tell you about the above symbol when i see you. what i write about now is as to the symbols [for sulphur, earth and air);j, 6. you will do best to get "a dictionary of chemistry &c. by dr andrew ure, 1823, in which there is a folding chart giving the alchemical symbols and their meaning. you will pick this up second hand for is, or 15.6d. or 25. there is a second-hand bookseller, joseph sakeld, 314 clapham road, sw, who would be very likely to have it. i believe he has remove

od compost. further digging up so as to mix it well will be necessary. you could get balm in covent garden market i suppose, but it would not have been gathered in the planetary hour. you must not overdo it with any manure. there is plenty of artificial manure in the market from which you might select. even a little guano well mixed will do. i think that as letters have originally been taken from the symbols ofthe planets, there may be some kind of antagonism in them. this is taught by mathers in our lectures of the ii chacombe vicarage 28 june 1889 the letters 35 os.icruc an society' i am not aware of any special book on it, t.e..m a.direct way of teac?ing. have nother religio: phil: j, in which is anot er ost disgusting article by the editor against h..p.b, glorymg m the. members of the

HP LOVECRAFT A DARK LORE

and skill in the mystical formulae of antiquity and the middle ages. armitage had an idea that the alphabet might be something esoterically used by certain forbidden cults which have come down from old times, and which have inherited many forms and traditions from the wizards of the saracenic world. that question, however, he did not deem vital; since it would be unnecessary to know the origin of the symbols if, as he suspected, they were used as a cipher in a modern language. it was his belief that, considering the great amount of text involved, the writer would scarcely have wished the trouble of using another speech than his own, save perhaps in certain special formulae and incantations. accordingly he attacked the manuscript with the preliminary assumption that the bulk of it was in en

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

numbers. june 4, which is the sixth month, a six, plus the date, four, equals ten; the one and zero equal one, plus the year, which adds up to a nine, digit by digit, so with the original one we are back to ten or one again: it's a number one day. for bob smith, whose name and birthdate add up to four, it is a number five day, however. this can be done with every day of your life, and if you know the symbols that relate to the numbers you have a guiding key for every fraction of the future. according to the ancients, number one is symbolized by the sun, number two by the moon, number three by jupiter, number four by saturn, number five by mercury, number six by venus, number seven by uranus, number eight by mars and number nine by neptune. one old interpretation equates pluto to the number

INITIATION INTO HERMETICS

hich will not only 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 pr

ISIS UNVEILED

t churches, where they figure most conspicuou, the two tables of stone of the mosaic dispensation ore placed over the altar, side by side, as a united stone, the tops of which are rounded. the right stone is mascuiine, the left jeminine" therefore neither catholics nor protes- tants have a right to talk of the 'indecent forms' of heathen monuments, so long as they ornament their own churches with the symbols of the tjng ftm and yoni, and even write the htws of th r god upon them. another detail not redounding very particularly to the honor of the christian clergy might be recalled in the word inqiusition. the torrents 6. cf. c. w. king: tkt onattia. tie; r. p, enight: woraip ef pnaput, p. 3, g; uid ouio' worlu. 7. da moiumtiiiz: lti kauu jmn. it la mogie, p. 24- ij 3rd ed. digitizecoy goog

gious forms of worship, then he certainly seeks to destroy it, for in his eyes, as well as in those of every truly religious man who has studied ancient exoteric faiths and their symbology, christianity is pure heathenism, and catholicism, with its fetish-worshiping, is far worse and more pernicious than hinduism in its most idolatrous aspect. but while denouncing the exoteric forms and unmasking the symbols, it is sot the reli^on of christ that the author attacks, but the artificial system fa theology. we will allow him to illustrate the position in his own language, and quote from his preface" when vampires were discovered by the acumen of any observer" he says "they were, we are told, ignominiously killed by a stake being driven through the body; but experience showed them to have such

er in its exoteric or esoteric meaning. not so with the head of the church and its highest dignitaries. and if we fully agree with inman that it is "difficult to believe that the ecclesiastics who sanctioned the publication of such a print* could have been as ignorant as modem ritualists" we are not at all prepared to believe with the same author "that the latter, if they knew the real meaning of the symbols conmionly used by the boman church, would not have adopted them" to eliminate what is plainly derived from the sex and nature wor- ship of the ancient heathens, would be equivalent to pulling down the 219. thtm. taylor: euunnian and baeekie mgturiem, p. 27: 4tli ed. 220. niuitntted fisuns "from an ancient rosuy of the blessed virgin mary, printed t venice, 1524, wiui a lieense from the

the soul has descended into generation [from its kalf-divine condition] she par- takes of evil, and is carried a great way into a state the opposite of her first purity and integrity, to be entirely merged in which is nothing more than to f^ into dark mire" he only repeats the teachings of gautama- buddha. if we have to believe the ancient initiates at all, we must accept their interpretation of the symbols. and if moreover we find them perfectly coinciding with the teachings of the greatest philosophers and that which we know qrmbolizes the sante meaning in tlie modem mysteries in the east, we must believe them to be ri^t. if demeter was considered the intellectual soul or rather the attral soul, half emanation from the spirit and half tainted with matter throng a succession of spiritual

tators as godfrey higgins, inman, payne knight, king, dunlap, and dr. newton, however much they dis- agree with our own mystical views, for their diligence is constantly bdng rewarded by fresh discoveries of the pagan paternity of christian sym" hols. but otherwise all these learned works are useless. thmr re- searches only cover half the ground. lacking the true key of interpreta- tion, they see the symbols only in a physical aspect. they have no pass- word to cause the gates of mystery to swing open; and uicient spiritual philosophy is to tjiem a closed book. diametrically opposed though they be to the clergy in their ideas respecting it, in the way of interpreta* tion they do little more than their opponents for a questioning public. their labors tend to strengthen materiafism; as those

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ant, english day of candles on altars, and of the other kindred religious high-church lightings? respecting which there rankleth such scandal, and intensified! such purposeless babble, such daily dispute! what should all this inveterate ritualistic (as it is absurdly called) controversy, and this ill-understood bandying, be about? is it that, even at this day, men do not understand anything about the symbols of their religion, and that the things for which they struggle are mere words? really that the principles of their wonderful and supernatural faith are perfectly unknown, and that they reason with the inconclusiveness, but with nothing of the simplicity of children nothing of the divine light of children? but, we would boldly ask, what should all this wealth of fire-subjects mean, of w

e right, white, on the left, red. these imply masculine and feminine, ideas. fig. 42. fig. 43. fig. 44. the accompanying figure is the winged human-headed lion. it comes from the nineveh gallery. it may be fig. 45. fig. 46. pyramid fig. 47. tower or tor. recognised as the winged bull, and also as the winged lion of st. mark. fig. 48. tower. fig. 49. tower of babel. the lion, bull, eagle, man, are the symbols of the evangelists; the man, or angel, standing for babylonian mythic tors. 209 st. matthew, the lion for st. mark, the bull for st. luke, and the eagle for st. john. in these strange fig. 50. pyramid. fig. 51. scarab us. fig. 52. egyptian colossus. aspects the evangelists figured in many ancient churches, and on most fonts. these representative forms are also fig. 53. pyramid. fig. 54

ury cathedral, central spire, 1350. fig. 94. st. mary's church, cheltenham, circa 1250. is not the origin of the ancient chess-table, or chess- board) the game of chess, with the board upon which it is played, is probably masonic in its invention. fig. 95. bayetix cathedral, normandy, circa 1220. fig. 96. st. paul s cathedral. in old representations of the cathedral church of notre dame at paris, the symbols of the masculine divinity such as the sun and some others are placed over the right hand 220 the rosicrucians. or masculine western tower, flanking the galilee, or great western porch; thus unmistakably hinting its meaning. fig. 97. over the corresponding left hand, or female tower, are placed the crescent horns of the moon, and some other indi- fig. 98. waltham, essex (one of the elea

e examination and quick ear, in all languages, living and dead. the sigma presents itself to the eye (that recognises) in the hebrew, the sanscrit, the persian, the arabic, the coptic, the old gothic, the georgian t 304 the rosicrucians. or iberian, the ancient armenian, the ethiopic or gheez, the sclavonic, the greek, the latin, the samaritan, the irish, the etruscan, of all which alphabets, and the symbols serving for their numerals, we had prepared a comparative table, to prove the identity of the sign virgo- scorpio and its ciphers; but we forebore in deference to our limits (and from other circumstances) which did not advisedly admit of the addition. a comparative display of all marks or symbols which give occult expression to the female side of nature, and its astronomical and astrol

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

rian names of constellations, stars, and planets weighs against this theory; however, such names could issue from the period when semites had not yet accustomed enough to using the sumerian-invented cuneiform script for their own language, so sumerian was used for writing. it is possible that some sumerograms concerning stars have never been pronounced in sumerian, but only in akkadian. later on, the symbols remained in use because of their shortness: e.g. the sumerian name for the scales is rin2, which corresponds to akkadian zi-ba-nh-tu(m, so it can be written as a sumerogram with one sign instead of four signs for akkadian. as another matter, the interpretation of such different names can be difficult, but in this case it seems that in both languages, in the first place scales were mean

KNOWLEDGE LECTURE ONE

ates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which is formulated in the pentagram ritual. ix. the pillars in the explanation of the symbols of the grade of neophyte, your attention has been directed to the general mystical meaning of the two pillars called in the ritual the "pillars of hermes" of "seth" and of "solomon" in the 9th chapter of the ritual f the dead they are referred to as the "pillars of shu" the "pillars of the gods of dawning light" and also as "the north and southern columns of the gate of the hall of tru

KNOWLEDGE LECTURE TWO

e upon minerals and crystals, choosing especially a crystal of salt, and entering into it, actually feel himself of crystalline formation. looking out on the universe from this standpoint, let him identify himself with the earth spirits in love and sympathy, recalling as far as he can their prayer as said in the closing of the zelator grade. let him meditate upon the earth triplicity, visualizing the symbols of a bull--a virgin--a goat which stand for kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, d

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ise, for i found that i was perfectly familiar with all its arrangements, and that they were identical with those which i had known six thousand years ago in the mysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing these facts to be so from my own e

vement occupied almost the whole of the floor of the lodge; now it is often only a small enclosure in the middle of it. 216. the indented border 217. all round the mosaic pavement runs the tesselated border. in older masonry it is said that it was made of threads twining in and out, but now it is a machicolated border, a sort of dog-tooth arrangement. in the early eighteenth century, we are told, the symbols of the order were marked out in chalk upon the floor, and this diagram was then encircled with a wavy cord, ornamented with tassels, and was therefore called gthe indented tassel h, later corrupted into the gtesselated border h. the french call it gla houpe dentelee h, and describe it as ga cord forming true lover fs knots, which surrounds the tracing board h. the tesselated border ref

y places. it is to be seen in the museum of the louvre in paris, engraved upon a chaldaean intaglio made of green jasper. it is also to be found on the walls of some very old churches in devonshire and cornwall in england, where it must have been engraved by the wandering freemasons who built those churches, for the orthodox christians could have known nothing of it. 262. while we are considering the symbols of the r.w.m. we may note also the three levels which appear upon his apron in place of the three rosettes. these are not true levels, but figures formed of a perpendicular line standing upon a horizontal- an inverted t, thus. this has the same significance as the w.s.w. fs column standing erect while the w.j.w. fs is recumbent in the open lodge; it indicates that the life of the secon

ly shut off from the lower part of the man fs body. 318. in the meaning of masonry bro. wilmshurst writes: 319. masonry is a sacramental system, possessing, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. the triangle made by the u

ane; though whenever they think fit they draw round themselves mental and astral matter (as, for example, at all the greater ceremonies in lodge) and they are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector general, linked to his higher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the sun and moon are usually represented on the gauntlets of the holder of this sublime position, and they are intended to refer to these great angelic powers, who bear a close resemblance to those magnificent members of their kingdom who attach themselves to a bishop at the time of his consecration, and thereafter remain always in connection with him. 823. this last phrase requires

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the authentics have ventured but little further than a moralization upon the symbols and ceremonies of masonry as an adjunct to anglican christianity. 11. the anthropological school 12. a second school, still only in process of development, is applying the discoveries of anthropology to a study of masonic history, with remarkable results. a vast amount of information upon the religious and initiatory customs of many peoples, both ancient and modern, has been gathered b

cious union with god, and to a mason of this school the craft is intended to portray the path to that goal, to offer a map, as it were, to guide the feet of the seeker after god. 19. such students are often more interested in interpretation than in historical research. they are not primarily concerned in tracing an exact line of descent from the past, but rather in so living the life indicated by the symbols of the order that they may attain to the spiritual reality of which those symbols are the shadows. they hold, however, that masonry is at least akin to the ancient mysteries, which were intended for precisely the same purpose- that of offering to man a path by which he might find god; and they deplore the fact that the majority of our modern brn. have so far forgotten the glory of thei

er preponderatingly feminine. 182. when they think fit, they materialize themselves mentally and astrally- as at the greater ceremonies in lodge- and they are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector-general, linked to his higher self, never to desert him unless by unworthiness he first deserts them and casts them off. the symbols of the sun and moon are seen to-day on the gauntlets of the sovereign grand inspector-general, and they are intended to refer to these great angelic powers in the inner worlds. 183. the powers associated with the 33 appear to have been slightly modified since those ancient egyptian times. the great white angels seemed to be sterner and more rhadamanthine in ancient egypt; today those w

and the ring are full of religious meaning and masonic symbolism, and well repay close study. they incidentally show how far the minoan worship spread from crete to the mainland. similarly the introduction of the masonic square as a decorative pattern on a vase found in aphidna on the mainland of greece is of interest as showing that with the spread of minoan culture to the mycenaean settlements the symbols of the minoan mystery religion too were carried abroad (see plate vii, 1, following p. 50) 260. the statuettes 261. but these evidences of masonic symbolism, decisive as they are, are surpassed by the testimony presented by a number of statuettes and votive figures found in crete or in the outposts of minoan civilization, which are represented in such indubitably masonic attitudes (som

t. 274. something both of the inner powers and of the egyptian rituals had been faithfully handed down from generation to generation from the days of moses until king solomon came to the throne of his father david. there is some truth in the tradition preserved in the bible, although there are exaggerations and mistakes in the accounts which have come down to us, and much of the inner meaning of the symbols had been forgotten. king solomon seems to have been a man of considerable force of character and some occult knowledge, and the great ambition of his life was to weld his people into a strong and respected kingdom, able to take an influential place among the nations around. to that end he built the temple in jerusalem to be the centre of the religious worship of his people and a symbol

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

includes a pentagram, then the pentagram would be evidence. but the same would be true if the description included a crucifix. in many cases of alleged satanic ritual abuse, investigation can find evidence that the claimed offenders are members only of mainstream churches and are often described as very religious. there is no way any one law enforcement officer can become knowledgeable about all the symbols and rituals of every spiritual belief system that might become part of a criminal investigation. the officer needs only to be trained to recognize the possible investigative significance of such signs, symbols, and rituals. knowledgeable religious scholars, academics, and other true experts in the community can be consulted if a more detailed analysis is necessary. any analysis, howeve

LIBER LXI

gether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be masters who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unutterable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. listen, we pray you, with attention: for once only does the great order knock at any one door. whosoever knows any member of that order as such, can never know another, until he too has attained to mastery. here, therefore, we pause, that you may tho

ee from the errors and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all lan

LIBER 777

depts use corresponding male goou: liber 777 vel p rolegomena s y m b o l i c a ad s y s t e m am sceptico-mystic vi explicand fundamentum hieroglyphicum sanctissimorum scient summ v a\a\ publication in class b i 777 the following is an attempt to systematise alike the data of mysticism and the results of comparative religion. the sceptic will applaud our labours, for that the very catholicity of the symbols denies them any objective validity, since, in so many contradictions, something must be false; while the mystic will rejoice equally that the self-same catholicity allembracing proves that very validity, since after all something must be true. fortunately we have learnt to combine these ideas, not in the mutual toleration of subcontraries, but in the affirmation of contraries, that tra

re. name. part of body. key scale s! lingam+ y 7 khien. head. 2 [and 30. s.e$ apas. c m 6 tui. mouth. 14 [and 23. e& mano (prana! r 5 li. eyes. 6 [21 and 30. n.e% tejas. b c 4 kbn. feet. 27 and 31. s.w# vayu. d a 3 sun. thighs. 11 [and 12. w' akasa= g 2 kh n. ears. 10 [13 and 32] n.w. e prithivi. e t 1 kbn. hands. 32 bis. n= yoni. 9 h 0 khwbn. belly. 3 and 13. the trigrams should be considered as the symbols which combine these meanings, the hexagrams as combinations of these, chosen according to circumstances. thus is fire of, or energy of, and might mean beginning to change, or force applied to obstruction, as it actually does. 4 2 42 the hexagrams of the yi king. figure. nature. name. divination and spiritual meaning. 1 7 7+ of+ khien heaven &c+ for lingam) 2 0 0 9 of 9 khwbn earth &c (

wlu) and jetheth (tty. col. cx. line 1. ruach elohim chayyim, the spirit of the living gods. the first edition of 777 had as a subtitle \yyj \yhla hwr tja, achath ruach elohim chayyim( one [is] the spirit of the living elohim, a line from the sepher yetzirah which adds to 777. cols. cxii cxiii. these sets of attributions were extracted by the golden dawn from the first volume of kabbala denudata. the symbols in 7 and 8 apparently represent hermaphroditic brass. col. cxiv. the numbers are an addition; each password adds to the mystic number of the sephirah corresponding. vide col. x. col. cxv. the entries in this column were originally given as initials only. col. cxxi. these are golden dawn titles. the a\a\ titles in the 1st order differ slightly; 0 =08 is probationer, 1 =108 is neophyte

LIBER ASTARTE

to any other use. svb figvra clxxv 5 16. continuation. next, concerning his time, if it be short. let him labour mentally upon his invocation, concentrating it, and let him perform this invocation in his heart whenever he hath the leisure. and let him seize eagerly upon every opportunity for this. 17. continuation. third, even if he have leisure and preparation, let him seek ever to bring inward the symbols, so that even in his well-ordered shrine the whole ceremony revolve inwardly in his heart, that is to say in the themple of his body, of which the outer temple is but an image. for in the brain is the shrine, and there is no image therein; and the breath of man is the incense and the libation. 18. continuation. further concerning occupation. let the devotee transmute within the alembic

LIBER CHANOKH

signs of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed in regardie (ed, the golden dawn. the version of the .enochian. alphabet used in plates iv-ix is the ni enochiana typeface constructed by the present editor, closely based on the final forms of the letters from quinti libri mysteriorum appendix, as printed by laycock (1978. plate x has been redrawn and corrects a few minor errors (omis

LIBER COLLEGII SANCTI

p based on some early crowley notes and sketches and published in equinox iv (1, the pentagram is scarlet and the base, neck and cuffs of the robe are edged in gold. the robe of a neophyte was black, with a hood. according to gliber vesta, h the robe also has a descending red triangle (in outline) on the breast, and an eye in a triangle design (gold on silver) on the brow. the same text describes the symbols added in subsequent grades as follows: zelator: purple square affixed to front of robe at level of knees. practicus: orange sash affixed to left sleeve. philosophus: green sash affixed to right sleeve. dominus liminis: replace black hood with a white hood, with the gthree neteru h (the triple egyptian gaxe h hieroglpyh signfying gthe gods h) below the eye-holes. this account been dispu

erent account of the outer order robes, said to be derived from a typescript prepared by f.i. regardie while he was crowley's secretary in the late 1920s, was published in the journal of the college of thelema, black pearl, in the late 1990s, and in an appendix to james eschelman fs book the magical and mystical system of the a a according to this the neophyte robe was plain black with a hood and the symbols added were as follows: zelator: silver eye in a triangle on the forehead; practicus: hexagram of 48 rays (silver) around the triangle; philosophus: calvary cross of six squares (in various colours) on the breast; dominus liminis: rose emblem at the centre of this cross. contra this, it has been suggested that the dark-coloured hooded robes with a rose cross on the breast and the eye in

LIBER DCCCLX JOHN ST

one would probably wake up a mere man of the world. the question then arises: what shall i do to be saved? the only answer.and one which is quite unconnected with the question.is that a ritual of adeptus major should display the birth of horus and slaying of typhon. here again horus and harpocrates.the twins of the twin signs of 0= 0 ritual.are the slayers of typhon. so all the rituals get mixed: the symbols recur, though in a different aspect. anyway, one wants something a deal better than the path of pe in 4= 7 ritual. i think the postulant should be actually scourged, tortured, branded by fire for his equilibrations at the various .stations of the cross. or points upon his mystic journey. he must john st. john 41 assuredly drink blood for the sacrament.ah! now i see it all so well! the

LIBER LIBERI VEL LAPIDIS LAZULI

4. 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 that lesser darkness. 31. but in that profound who shall answer: what is? 32. not i. 33. not thou, o god! 34. come, let us no more reason together; let us enjoy! let us be ourselves, silent, unique, apart

LIBER LVII

orld is .air. by tarot .the fool. and by signification .an ox. thus we have the famous i.n.r.i= y. n. r. i= f, h, f; the virgin, the evil serpent, the sun, suggesting the story of genesis ii. and of the gospel. the initials of the egyptian names isis, apophis, osiris, which correspond, give in their turn the ineffable name iao; thus we say that the ineffable is concealed in and thus combining all the symbols into the form of a lion [note added by ac to a copy of equinox i (5, as transribed by yorke. in the copy i am working from the hebrew is near-unreadable, the second set of letters does not look like dyt which is the athbash of the first set. t.s] 40 e is the base of .natural logarithms; it is defined as the sum from 0 to infinity of 1 over n factorial; approximately 2.718281828. t.s. o

LIBER LXI VEL CAUSAE

ogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insure that he is duly tried and tested, for there are many who think themselves to be master who have not even begun to tread the way of service that leads thereto. 5. now the great work is one, and the initiation is one, and the reward is one, however diverse are the symbols wherein the unuterrable is clothed. 6. hear then the history of the system which this lection gives you the opportunity of investigating. liber lxi 2 listen, we pray you, with attention: for once only does the great order knock at any one door. whosover knows any member of that order as such, can never know another, until he too has attained to mastery. here, therefore, we pause, that

ee from the errors and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all lan

LIBER LXVII THE SWORD OF SONG

eries; for in thy pen is, as it were, a river of clear water; without vagueness, without ambiguity, 1 aum! the sacred word. 2 qy. j (the cart) becomes o (a wheel. the commentators who have suspected the horrid blasphemy implied by the explanation .becomes k, the wheel of fortune. are certainly in error. 3 demeter and persephone. 4 ch= j; h= hades. see the tarot cards, and classical mythology, for the symbols. mirabilia. i. signum. ii. signum. iii. signum alia signa. pater jubet: scientiam scribe. ambrosii magi hortis rosarum 89 without show of learning, without needless darkening of counsel and word, dost thou ever reveal the sacred heights of our mystic mountain. for, as for him that understandeth not thy writing, and that easily and well, be ye well assured all that he is a vile man and

LIBER LXXVIII

ggle: war; obstacle to the thing in hand. ultimate success or failure is otherwise shewn. trapt definite accomplishment. thing carried out. jxn generally shew a force transcending the material plane: and is like unto a crown; which, indeed, is powerful, but requireth one capable of wearing it. the sevens then shew a possible result: which is dependent on the action then taken. they depend much on the symbols that accompany them. dwh solitary success: i.e. success in the matter for the time being: but not leading to much result apart from the thing itself. dwsy very great fundamental force. executive power, because they restore a firm basis. powerful for good or evil. twklm fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating f

rmony between these four symbols of each card. it will be seen that this is how the meanings have been done; but the advanced student can go beyond this rude working] xxii the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of& and e, representing the decan. victory after strife: love: pleasure gained by labour: a description of the cards of the taro 29 carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphor

ignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphorash. xxiii the lord of valour seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of% and e, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them; quarrelling, ignorance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great ang

ic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the 30 liber lxxviii pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus. above and below them are the symbols! and f for the decan. over-careful in small things at the expense of great: gpenny wise and pound foolish h: gain of ready money in small sums; mean; avaricious; industrious; cultivation of land; hoarding, lacking in enterprise. hod of (skill: prudence: cunning. therein rule those mighty angels hyaka and lathk. xxv the lord of material gain nine of pentacles a white radiating angelic h

ood, riches; inheritance; covetous; treasuring of goods; and sometimes theft and knavery. the whole according to dignity. yesod of (inheritance, much increase of goods. herein those mighty angels layzh and hydla have rule and dominion. xxvi the lord of wealth ten of pentacles an angelic hand, holding by the lower extremity a branch whose roses touch all the pentacles. no buds, however, are shewn. the symbols of# and f are above and below. a description of the cards of the taro 31 the pentacles are thus arranged i. completion of material gain and fortune; but nothing beyond: as it were, at the very pinnacle of success. old age, slothfulness; great wealth, yet sometimes loss in part; heaviness; dullness of mind, yet clever and prosperous in money transactions. malkuth of (riches and wealth

LIBER SAMEKH

nd puissant, binding what he would bind, and loosing what he would loose* there is an alternative spelling, tzba.f, where the root, gan host, h has the value of 93. the practicus should revise this ritual throughout in the light of his personal researches in the qabalah, and make it his own peculiar property. the spelling her suggested implies that he who utters the word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of will, and of the sun. 93 is also the number of aiwaz and 6 of the beast. the consonants of logos, gword, h add (hebrew values) to 93 [reading the sigma as samekh= 60; reading it as shin= 300 gives 333, and eph, gwords h (whence gepic h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then as

LIBER TRIGRAMMATON

, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. likewise also did certain sons and daughters of hermes and of aphrodite, more openly. but the enemy confused them. they pretended to conc

LIBER V VEL REGULI

am, the being wherein being is lost in nothing, nor deigns to be but by its will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute. i am omniscient, for naught exists for me unless i know it. i am omnipotent, for naught occurs save by necessity, my soul.s expression through my will to be, to do, to suffer the symbols of itself. i am omnipresent, for naught exists where i am not, who fashioned space as a condition of my consciousness of myself, who am the centre of all, and my circumference the frame of mine own fancy. i am the all, for all that exists for me is a necessary expression in thought of some tendency of my nature, and all my thoughts are only the letters of my name. i am the one, for all

LOGOMACHY OF ZOS

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

LUCIFERIAN SORCERY

upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibrating the name shaitan. take now the athame and focus upon the sigil, 29 force emerged from azoth, from which there is both the beginning and end, i do place this oath before thee. to seek the shadows, the caverns of

MACNULTY W KIRK KABBALAH AND FREEMASONRY

the degrees of freemasonry and with those degrees goes a titular rank and the introduction to a group of symbols. the interpretation and application of those symbols is the responsibility of the individual mason. any growth or maturation of the sort of which i shall write in the following paragraphs, if it occurs at all, is the responsibility of the individual mason as he studies and contemplates the symbols of freemasonry. the first degree the tracing board masonic tracing boards are pictures which illustrate the symbolic structure of the order. figure 8 shows the tracing board of the first degree,37 and it is used in the lectures as a device to present the symbolic structure of the degree. to me, this picture presents the basic principles of western metaphysics as they were understood in

tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the spirit, and the glory, as we have seen, represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a re

symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of masonry is a yeziratic tree. the corinthian column, a style derived from the ideas of energy and growth, relates to the active, expansive, right hand column. the simple, austere doric column relates to the passive, constraining, left hand column. the intermediary, balanced, ionic column, relates to the central column of consciousness. the uppermost three of the four worlds are repre

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

mind- the seven governors of the world. 37 the initiation of the pyramid the opening of the great pyramid by caliph at mamoun--the passageways and chambers of the great pyramid--the riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of

symbols. from the human body, the usual form assigned to the deity, spring the two supporters, nous and logos, expressed in the serpents, symbols of the inner senses, and the quickening understanding; on which account the greeks had made the serpent the attribute of pallas. his head--that of a cock--represents phronesis, that bird being the emblem of foresight and of vigilance. his two arms hold the symbols of sophia and dynamis: the shield of wisdom and the whip of power" the gnostics were divided in their opinions concerning the demiurgus, or creator of the lower worlds. he established the terrestrial universe with the aid of six sons, or emanations (possibly the planetary angels) which he formed out of, and yet within, himself. as stated before, the demiurgus was individualized as the

have actually been incorporated into the dogmas of the christian church, and our newer interpretations of christianity are often along the lines of gnostic emanationism. the mysteries of, asar-hapi the identity of the greco-egyptian serapis (known to the greeks as serapis and the egyptians as asar- hapi) is shrouded by an impenetrable veil of mystery. while this deity was a familiar figure among the symbols of the secret egyptian initiatory rites, his arcane nature was revealed only to those who had fulfilled the requirements of the serapic cultus. therefore, in all probability, excepting the initiated priests, the egyptians themselves were ignorant of his true character. so far as known, there exists no authentic account of the rites of serapis, but an analysis of the deity and his accom

g renewed his click to enlarge the scheme of the universe according to the greeks and romans. from cartari's imagini degli dei degli antichi. by ascending successively through the fiery sphere of hades, the spheres of water, earth, and air, and the heavens of the moon, the plane of mercury is reached. above mercury are the planes of venus, the sun, mars, jupiter, and saturn, the latter containing the symbols of the zodiacal constellations. above the arch of the heavens (saturn) is the dwelling place of the different powers controlling the universe. the supreme council of the gods is composed of twelve deities--six male and six female--which correspond to the positive and negative signs of the zodiac. the six gods are jupiter, vulcan, apollo, mars, neptune, and mercury; the six goddesses ar

tians as the embodiment of the universal mind. while in all probability there actually existed a great sage and educator by the name of hermes, it is impossible to extricate the historical man from the mass of legendary accounts which attempt to identify him with the cosmic principle of thought. p. 38 principally shown by their sacred ceremonial. for first advances the singer, bearing some one of the symbols of music. for they say that he must learn two of the books of hermes, the one of which contains the hymns of the gods, the second the regulations for the king's life. and after the singer advances the astrologer, with a horologe in his hand, and a palm, the symbols of astrology. he must have the astrological books of hermes, which are four in number, always in his mouth. of these, one

MASTERING WITCHCRAFT

symbolic attribute of the lady. cabalistic legend has it that balkis, queen of sheba, was a witch, and that the wisdom she came to question solomon, king of israel, about was magical in content. i am the rose of sharon, and the lily of the valleys, as the lily among thorns, so is my love among the daughters. the rose has been preserved as the lady's emblem in the annals of courtly love and among the symbols of alchemy. the lily, however, passed directly into christian catholicism and became an attribute of the madonna, which is only right and proper, as the virgin mary is but a christian echo of an aspect of the lady herself. however, due to this association, it is more to be considered a symbol of cool chastity rather than love or passion. having seen to your initial preparations, illumi

with the centre. as you write each magical word, chant it deliberately out loud in combination with the following charm: l 1 "be ye far from us, all hostility, deceit, and illusion, in the name of abdia" l 2 "be ye far from us, all hostility, deceit, and illusion, in the name of ballater" and so on. when you have finished, repeat the process, this time using your athame to trace over the star and the symbols above the paper, in your witchly imagination seeing them burn in the air with spectral blue witch fire. now take your second piece of parchment and draw on it the six-pointed star, or hexagram of solomon, as in the illustration, inscribing the t-shaped cross in the centre last. this cross, referred to by witches of the last century as the triple tau of the arch mosms, is a variant of y

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

his hands upon the pentacles, and let one of the companions hold the book open before the master, who, raising his eyes to heaven, and turning unto the four quarters of the universe, shall say: o lord, be thou unto me a tower of strength against the appearance and assault of the evil spirits. after this, turning towards the four quarters of the universe, he shall say the following words: these be the symbols and the names of the creator, which can bring terror and fear unto you. obey me then, by the power of these holy names, and by these mysterious symbols of the secret of secrets. the which being said and done, thou shalt see them draw near and approach from all parts. but if they be hindered, detained, or occupied in some way, and so that they cannot come, or if they are unwilling to co

rations proper for conquering, subduing, and reproving the spirits. then the master, turning towards each quarter of the earth, and raising his eyes to heaven, shall say: o lord, be thou unto me a strong tower of refuge, from the sight and assaults of the evil spirits. after which let him turn again towards the four quarters of the earth, and towards each let him utter the following words: behold the symbols and names of the creator, which give unto ye forever terror and fear. obey then, by the virtue of these holy names, and by these mysteries of mysteries. after this he shall see the spirits come from every side. but in case they are occupied in some other place, or that they cannot come, or that they are unwilling to come: then let him commence afresh to invoke them after the following

njuration. if they then immediately appear, it is well; if not, let the master uncover the consecrated pentacles which he should have made to constrain and command the spirits, and which he should wear fastened round his neck, holding the medals (or pentacles) in his left hand, and the consecrated knife in his right; and encouraging his companions, he shall say with a loud voice: address. here be the symbols of secret things, the standards, the ensigns and the banners, of god the conqueror; and the arms of the almighty one, to compel the aerial potencies. i command ye absolutely by their power and virtue that ye come near unto us, into our presence, from whatsoever part of the world ye may be in, and that ye delay not to obey us in all things wherein we shall command ye by the virtue of go

ithout delay to do that which we shall enjoin ye. but if ye be still contumacious, we, by the authority of a sovereign and potent god, deprive ye of all quality, condition, degree, and place which ye now enjoy, and precipitate ye into and relegate ye unto the kingdom of fire and of sulphur, to be there eternally tormented come ye then from all parts of the earth, wheresoever ye may be, and behold the symbols and names of that triumphant sovereign whom all creatures obey, otherwise we shall bind ye and conduct ye in spite of yourselves, into our presence bound with chains of fire, because those effects which proceed and issue from our science and operation, are ardent with a fire which shall consume and burn ye eternally, for by these the whole universe trembleth, the earth is moved, the st

otently ordain ye by the most strong and powerful names of god, who is worthy of all praise, admiration, honor, glory, veneration, and fear, that ye delay not longer, but that ye appear before us without any tumult or disturbance, but, on the contrary, with great respect and courtesy, in a beautiful and human form. if they then appear, let them see the pentacles, and say: obey ye, obey ye, behold the symbols and names of the creator; be ye gentle and peaceable, and obey in all things that we shall command ye. they will then immediately talk with thee, as a friend speaketh unto a friend. ask of them all that thou desirest, with constance, firmness, and assurance, and they will obey thee. but if they appear not yet, let not the master on that account lose his courage, for there is nothing in

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

n thou shalt describe another circle at a foot distance with the aforesaid instrument, yet ever leaving therein an open space for entrance and egress corresponding to the open space already left in the other. beyond this again make another circle at another foot distance, and beyond these two circles, which are beyond the circle of art yet upon the same centre, thou shalt describe pentagrams with the symbols and names of the creator therein so that they may surround the circle already described. without these circles shalt thou circumscribe a square, and beyond that another square, so that the angles of the former may touch the centres of the sides of the latter, and that the angles of the latter may stretch towards the four quarters of the universe, east, west, north, and south; and at th

rsity and corrects error, for the false gods only exist in the false opinion of their adorers. baal, belphegor, moloch, adramelech, have been the idols of the syrians; idols without soul, idols now destroyed, and of whom the name alone remaineth. the true god hath vanquished all the demons as truth triumphs over error. that is past in the opinions of men, and the wars of michael against satan are the symbols of movement, and of the progress of spirits. the devil is ever a god of refusal. accredited idolatries are religions in their time. superannuated idolatries are superstitions and sacrileges. the pantheon of phantoms, which are then in vogue, is the heaven of the ignorant. the receptacle of phantoms, whom folly even wisheth for no longer, is the hell. but all this existeth only in the i

MEANING OF MASONRY

ble at all, because they transcend the power of communication. it is well to emphasize then, at the outset, that masonry is a sacramental system, possessing, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a

perpetuated in the masonic order. something of these signs and symbols, as well as the purpose of the masonic system as a whole, has already been outlined in previous papers. in the present notes it is proposed to extend the consideration of the subject in greater detail. the instruction lectures associated with each degree of the craft purport to expound the doctrine of the system and interpret the symbols and rituals. but these lectures themselves stand in similar need of interpretation. indeed, they are contrived with very great cunning and concealment. their compilers were confronted with the dual task of giving a faithful, if partial, expression of esoteric doctrine and at the same time of so masking it that its full sense would not be understood without some effort or enlightenment

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

e ray; a kindly light lit from the world's central altar-flame, and sufficing to lead at least some of us on amid the encircling gloom, until the night is gone. light is granted in proportion to the desire of our hearts, but for the majority of masons their order sheds no light at all, because light is not their desire, nor is initiation in its true sense understood or wished for. they move among the symbols, simulacra and substituted secrets of the mysteries without comprehending them, without wishing to translate them into reality. the craft is made to subserve social and philanthropic ends foreign to its purpose and even to gratify the desire for outward personal distinction; but as an instrument of regeneration it remains wholly ineffective. is this nescience, this imperviousness and f

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

hip) arises from the camaraderie and collaboration of all, not the ego driven, auto-cratic travesties of later periods. in many cultures the dead warriors were buried in cir-cular cairns or mounds called sidhes (pronounced she. this word connotes femalebreast and the burial chambers actually look like such from outside. the implication isthat the dead are placed again inside the womb, the breast, the symbols of renewedlife. the egyptians used to place their dead within sarcophagi that were symbols of thefemale body. in fact, the interior of the lid of the sarcophagus had the image of thenight sky as the over-arching body of the mother goddess nuith.clearly, the monarchies of any age have been responsible for atrocious crimes. and yet, themonarchs themselves claim rulership by divine right

orse's mouth. we form an association of brothers in all points of the globeyet there is one unseen thatcan hardly be felt, yet it weighs on us. whence comes it? where is it? no one knowsor atleast no one tells. this association is secret even to us the veterans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite freema-sonry)in spite o

ressed for the parts they are to play.some take to their roles with more gusto than others (see c. s. lewis that hideousstrength, frank herbert's dune, or john christopher's tripods trilogy).the job of the president is not to wield power himself, but to lead attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)these types are over

age. to understand the change that took place, we must back up andlook at the importance of the number 13 from the formation of the united states to the atomicbomb's explosion in hiroshima. in 1935, paul foster case wrote: since the date, 1776, is placed on the bottom course of the pyra-mid [on the great seal, and since the number 13 has been so important in the history of the unitedstates and in the symbols of the seal, it is not unreasonable to suppose that the thirteen courses of thepyramid may represent thirteen time-periods of thirteen years each. the 13 time-periods of 13years each equaled 169 years. from july 4, 1776 to july 4, 1945 equaled 169 years. from july 4,1945 to august 6, 1945 (hiroshima) was 33 days.atlantis, alien visitation, and genetic manipulation279 appendix c: sugges

ll shift your entireview of how religion and politics work to shape the events of the world. astro-theology, the parentsubject of common astrology and astronomy, exposes the occult roots of religion, government and bigbusiness. knowledge of these roots will empower, inform and clarify your perception of the seem-ingly complex dynamics of the world (includes 600+ digital slides).what connection do the symbols of government, religion, royalty and the corporate world have with the constellations and the zodiac? who was jesus christ? was he the founder of christianity? what has the church been concealing for 2,ooo years? what are the gospels, and why were there 12 disciples? who are the serpents of wisdom and why is the serpent symbol so feared and revered? what do the symbols on flags, herald

MICHAEL W FORD THE VAMPIRE GATE

eeks to consume all. it has no concern for rules or for the spiritual laws it is the essence of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor on

MICHAEL WYNN THE SOUL TRAVELERS

e of the same things but in more literal terms. unlike freemasonic authors, and other occult philosophers, who give grandiose titles to even the most elementary principles of magic (and even more pompous titles to themselves, the magician has dispensed with their misleading symbolism. what s more is that the new age movement was founded upon the misleading teachings of these occult authors. since the symbols and veiled comments of these occult philosophers are always based on magic, little true wisdom is to be gleaned from the texts of these authors without knowledge of basic magical principles. similar to how a dog views the english language as a series of meaningful keywords separated by mostly meaningless babble, our researcher will find himself scan-reading these texts for keywords tha

the type of energy you wish to summon. it is also--michael wynn's "the soul travelers" 54 important to note which walls are at what points of the compass, because what is done at one edge of the ritual space is usually done on all four sides (north, south, east, west. a banishment is a small ritual where banishing pentagrams and/or banishing hexagrams are drawn at the 4 edges of the ritual space; the symbols the magician draws in the air are of coarse invisible and imaginary. although just a rule of thumb, the banishing pentagram/hexagram is drawn counter-clockwise, while it s opposite, the invoking pentagram/hexagram, is drawn clockwise (today, the most commonly used invoking and banishing pentagrams were those designed by aleister crowley. why he decided on certain pentagram arrangements

ometimes rituals that increase the flow of astral energy, such as the middle pillar ritual, are used to embed a talisman with intention. talismans are usually inscribed with names and symbols. the names drawn on the talisman correspond to the names of the spirits who will be assigned the duty of fulfilling the talisman s purpose; in western magic these characters are usually in english or hebrew. the symbols that usually adorn the talisman do not represent abstract concepts, but names. symbols that represent names are called sigils. these sigils are formed by the use of a kamea, or magic square, which is simply a grid of numbers. to use a kamea to form a sigil, one would convert each letter in the name into a number, and then begin drawing lines connecting the numbers on the grid according

MORALS AND DOGMA

the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thoughts. this is what is asked and answered in our catechism, in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing the

ens. the former, therefore, is an emblem of what concerns the earth and the body; the latter of what concerns the heavens and the soul. yet the compass is also used in plane trigonometry, as in erecting perpendiculars; and, therefore, you are reminded that, although in this degree both points of the compass are under the square, and you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which, seeking the material only, forgets that it has a soul. then we have a race, pet

te into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of what they are the symbols the mason in that rite is not told. nor does the moon in any sense rule the night with regularity. the sun is the ancient symbol of the life-giving and generative power of the deity. to the ancients, light was the cause of life; and god was the source from which all light flowed; the _essence_ of light, the _invisible_ fire, developed as flame _manifested

duct" their explanation of the immovable jewels may be read in their monitors* our brethren of the york rite say that "there is represented in every well-governed lodge, a certain point, within a circle; the point representing an individual brother; the circle, the boundary line of his conduct, beyond which he is never to suffer his prejudices or passions to betray him" this is not to _interpret_ the symbols of masonry. it is said by some, with a nearer approach to interpretation, that the point within the circle represents god in the centre of the universe. it is a common egyptian sign for the sun and osiris, and is still used as the astronomical sign of the great luminary. in the kabalah the point is yod, the creative energy of god, irradiating with light the circular space which god, th

it ceases to be a sterile love of science, and becomes the one and supreme method by which to unite humanity and arouse it to concerted action. then philosophy becomes religion. and masonry, like history and philosophy, has eternal duties--eternal, and, at the same time; simple--to oppose caiaphas as bishop, draco or jefferies as judge, trimalcion as legislator, and tiberius as emperor. these are the symbols of the tyranny that degrades and crushes, and the corruption that defiles and infests. in the works published for the use of the craft we are told that the three great tenets of a mason's profession, are brotherly love, relief, and truth. and it is true that a brotherly affection and kindness should govern us in all our intercourse and relations with our brethren; and a generous and li

MOTTA MARCELO THE COMMENTARIES OF AL

the difference between their rites is simply a matter of psychological convenience. see liber 175, verse 2, for this important point "let asar be the adorant. in our system, the candidate presents himself before horus, to invoke him, under the paraphernalia of asar. if the candidate is wise, he will make sure that he possesses the magical and mystical powers of which the paraphernalia are merely the symbols. for ra-hoor-khuit demands that you bind the words and the deeds "isa the sufferer. this expression needs no explanation if you have any acquaintance with the sado-masochistic nature of christian mysticism, specially where roman catholicism predominates. some people are happy only when they suffer. let them be. see lxv, v, verses 7-10, 19-22, 47-51. who are you to chart another star's

came manifest, presiding over the fading of perfection. y also the woman arose, and veiled the upper heaven with her body of stars. p now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. a and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. j against him the brothers of the left-hand path, confusing the symbols. they concealed their horror (in this symbol; for in truth they were. w the master flamed forth as a star and set a guard of water in every abyss. o also certain secret ones concealed the light of purity in themselves, protecting it from the persecutions. g likewise also did certain sons and daughters of hermes and of aphrodite, more openly. z but the enemy confused them. they pretende

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

he tended to form a band apart. soon artists and artisans, masters and journeymen, had more and more difficulty understanding each other; a moat was slowly being dug between them. the disappointed, discouraged, and sometimes rebellious journeymen grouped together separately. this was the time when the modern form of the compagnonnage was born, retaining the signals of recognition, the rites, and the symbols passed down by tradition. their secrecy allowed the journeymen to protect the quality of their work and the identity of the worker. this was also the era when, finally, the brotherhoods, which had lost sight of their pious and charitable goals, degenerated into excess, causing alarm for both religious and civil authorities, who banned them in both france and germany. all of these facto

ge and the german bruderschaft shared masonry's symbolic themes. perhaps one of the best proofs of the age of the masons' ritual has been overlooked until now: the nature of its symbolism, which is the key to its iniatory and esoteric meaning and which can be illuminated as an overall value only through its christian explanation such as that doctrine was professed in medieval times. comparison of the symbols of the ritual to those expressed by christian religious thought during the thirteenth and fourteenth centuries allow us to grasp the high scope of the ritual and to establish, albeit approximately, the time of its birth. it is significant that, starting at the end of the fourteenth century, all the symbolism that had been used in previous centuries to formulate the christian truths tha

PATRON OF SORCERY

e who joined you in war with the gods! i'm he who closed heav'ns double gates and put to sleep the serpent who must not be seen" later in the same text the magician addresses the rising sun..you who are fearful, awesome, threatening, you who're obscure and irresistable, and hater of the wicked, you i call, typhon, in hours unlawful and unmeasured" as mentioned elsewhere, the rising sun was one of the symbols of xepera, the ancient egyptian concept of self-creation. fragments of egyptian are found everywhere in these greek spells. the 'true names "erbeth "pakerbeth" and "bolchoseth" appear repeatedly in invocations of set. they may be corrupted praise names. the words are seen in binding and restraining spells (pgm iv 2145-2240, perhaps pgm vii 467-77, pgm xxxvi 1-34, spells to charm and su

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

of the personality and how those unknown parts of ourselves influence our lives. this brings us to a discussion of "initiation" initiation means "beginning" and if performed effectively, brings the candidate to an entirely new threshold and phase of experience. initiation in itself does not bring "happiness" or "wishes come true" it is a starting point for difficult personal work ahead, and once the symbols are activated within the sphere of the candidate, it can mean many months, even years of difficult inward personal labor from one grade to the next. the inner completion of a ritual grade does in fact bring a new awareness, more personal freedom from automatic parts of oneself, increased control over conscious image building, and a greater power, but with most of us this is usually har

d painful. as to who is capable of initiating, the question of "succession" or "lineage" or the "transfer of power" has been debated for years regarding its pros and cons. ultimately, the only person who can truly initiate another is one who has not only done the work pertaining to the particular grade, but for the complete order into which he or she initiates someone else. unless the totality of the symbols is within the sphere of sensation of the initiator, little will be activated within the candidate and the ritual will be shallow the theatrics. as jung wrote in a foreword to a book of michael fordham's "the treatment of the transference reveals in a pitiless light what the healing agent really is: it is the degree to which the analyst himself can cope with his own psychic problems" ju

with water only as the complementary and in order that due equilibrium may elohim moved upon the face of the waters" elements which, intelligently controlled <55> eventually to the restoration of paradise may be re-created from it had fallen. for the light may not legitimately within him, until chaos has been turned enlightenment. not until order has been kingdom, neither peace nor inner security the symbols depicted while traversing of fire and water, indicate the results as tarot card shown demonstrates the destruction holes blasted in the walls syrnbolise the divine through and following the destruction water, warmth and moisture, are essentially being of the neophyte draws his attention, condition of his natural existence, and ignorance and spiritualimpotence have his soul, these eleme

of life or the several strata of one's own psychic make-up. the simpler aspects of this investigation are taught just after the grade of philosophus, though naturally the full possibilities of this method and the complete details on the technical side do not reveal themselves until the teaching of the second order has been received. in addition to these technical methods there were meditations on the symbols and ideas of the whole system, and it was quite frequently suggested that the student go through the ceremonies, after having taken the grades, and build them up in his imagination so that he re-lives them as vividly as when he was in the temple. the practical exercise that accompanied the portal grade was one in which the aspirant built up, again in the imagination, a symbolic form of

ists in the making of the implements which must be passed as suitable before the consecration is arranged for, in the presence of a chief or other qualified adept. the making and consecration are done in the order given abwe unless it is preferred to do all the practical work first, and make arrangements for consecration as convenient <82 "part one. g. neophyte formulae. receive and copy z. 1. on the symbols and formulae of the neophyte ritual. z. 3, the symbolism of the neophyte in this ceremony. copy the god-form designs of the neophyte ritual. the written examination on the z. manuscripts may now be taken "part two. to describe to the chief or other suitable adept in the temple the arrangement of the astral temple and the relative position of the forms in it. to build up any god-form re

REGARDIE TALISMANS

ater. for example, should i crave honours and prestige, then jupiter would be the planet ruling such matters, and the talisman would need to be constructed around the use of whatever symbols of jupiter i could gather. or, if i needed strength and aggressiveness in order to apply for a new, higher-paid position, or courage to beat a political opponent, then mars would be the talismanic planet, and the symbols to be gathered should be martial. should i want the love of a beautiful woman, then venus becomes the presiding influence. and so on. an important consideration that needs emphasis is that the student s own personally manufactured talismans, while perhaps not as beautiful or as traditionally accurate as those given in some of the aforementioned texts, will nonetheless be more meaningfu

immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the hebrew letter, the appropriate divine names from the appropriate sephirah on the tree of life, etc. having collected them, think of some phrase, scriptural or otherwise, which correctly summates the idea involved stability. gradually experiment with one design after another, until you a

on on tarot provide us with the major materials we need. for example, the following may be used as our foundation: earth: business, money, employment, practical affairs, etc. air: health, sickness, disputations, trouble, etc. water: pleasure, marriage, fertility, happiness, parties, etc. fire: power, dominion, authority, prestige, etc. ether: all matters spiritual, howsoever they are interpreted. the symbols for these five elements may be of several kinds, though for the purpose of this interpretation, i have conveniently selected the tattvic system of the east, as follows- earth: prithivi, a yellow square. heh (final) of tetragrammaton. air: vayu, a blue circle. vav of tetragrammaton. water: apas, a silver crescent. heh of tetragrammaton. fire: tejas, a red triangle. yod of tetragrammaton

paper. opened out, it would yield four triangular sides, thus providing more space on which to write. when finished, it could be folded together on the tab as follows: once the student becomes familiar with the schema by working at it, and reflecting on it for a while, he will gain an enormous amount of data to be used in this way. there are many changes to be 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 swo

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

ended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which liveth and was dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses t

; hope, the enemy of avarice, by the moon; charity, in opposition to luxury, by venus, the bright star of morning and evening; strength, superior to wrath, by mars; prudence, hostile to idleness, by mercury; temperance, opposed to gluttony, by saturn, who was given a stone instead of his children to devour; finally, justice, in opposition to envy, by jupiter, the conqueror of the titans. such are the symbols borrowed by astronomy from the hellenic cultus. in the kabalah of the hebrews, the sun represents the angel of light; the moon, the angel of aspirations and dreams; mars, the destroying angel; venus, the angel of loves; mercury, the angel of progress; jupiter, the angel of power: saturn, the angel of the wilderness. they were named also michael, gabriel, samael, anael, raphael, zachari

in the symbolism of the kabalah. it will be understood readily that in order to read the stars one must know the stars themselves; now, this knowledge is obtained by the kabalistic domification of the sky and by mastering the celestial planisphere, as rediscovered and explained by gaffarel. in this planisphere the constellations form hebrew letters, and the mythological figures may be replaced by the symbols of the tarot. to this same planisphere gaffarel refers the origin of patriarchal writing, and the first lineaments of primitive characters may very well have been found in the chains of starry attraction, in which case the celestial book would have served as the model of enoch's, and the kabalistic alphabet would have been a synopsis of the entire sky. this is not wanting in poetry, no

his divine mission; agrippa perished of want rather than obey those who demanded a horoscope. to furnish proofs of science to those who suspect the very existence of science is to initiate the unworthy, to profane the gold of the sanctuary, to deserve the excommunication of sages and the fate of betrayers. the essence of divination, that is to say, the great magical arcanum, is represented by all the symbols of science, and is connected intimately with the one and primeval doctrine of hermes. in philosophy, it gives absolute certitude; in religion, the universal secret of faith; in physics, the composition, decomposition, recomposition, realization and adaptation of philosophical mercury, called azoth by the alchemists; in dynamics it multiplies our forces by those of perpetual motion; it

RUBY TABLET OF SET

of the iv -vi in particular, while intriguing, is simply not an accurate reflection of those degrees- 9/xx symbolism the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exe

to put together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while wi

ly, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves

ca "democracy, or "the party (citizens of other countries may substitute those symbols meaningful in your domain. to some, the symbol might be "the environment. the symbol "xeper" has a similar impact within the setian culture. group consensus is important for communication through symbols. different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse. because setians come from such diverse backgrounds, we have various communication problems related to these diverse backgrounds. members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less abou

s symbol will have can be quite different in many ways. this leads us to ask the question of whether there might perhaps be a "planetary symbol system" in which some symbols at least can be found commonly used in many or all cultures. the cross, square, circle, and most or all simple symbols have been found in use all over the earth. we therefore can ask whether their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures? one participant brought forth ouspenski's example that "table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience "table" provokes an image, feeling, or essence that is evoked through a willed perception t

SATANIC RITUALS

d. additional accouterments include a cat-o'-nine-tails with which to scourge the celebrant, a cruet for the wine of bitterness, and a goblet the celebrant (pope) is attired in tattered and decaying vestments. the king is represented as counsel for the celebrant; he wears rags and a miserable crown made out of cardboard. de molay is dressed in satanic splendor, with the mantle of the templars and the symbols of his office. he carries a sword. the woman in the coffin should be sensually appealing and seductive, the opposite of the wan, pale concept usually associated with death. for music suitable to this ritual, refer to le messe noir, or employ berlioz1 "funeral and triumphal symphony" procedure for performance the ceremony begins in the customary manner, as described in the satanic bible

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n the bible to christians as being fishers of men. the other is the fact that the greek word for fish, ichthus, also forms, in greek, the first letters of the words jesus christ, son of god, savior. thus, this simple symbol was a heavily encoded message. while the cross and the fish are primary symbols of christianity, the religion is filled with other icons and symbols. the dove is another among the symbols sacred to christianity are the cross and a primitive drawing of a fish. the cross is used as a symbol of jesus s sacrifice for humankind, while the fish was first used as a means by which christians could identify one another. royalty-free/ corbis. world religions: almanac 137 christianity christian symbol, especially when depicted with a halo of three rings. the dove is used to repres

uestioned the validity, the genuineness, of black elk s vision. they point out that the vision had taken place many decades before black elk reported it to neihardt. they suggest that some of the details of the vision may have been the result of hindsight, looking back at the history of the sioux people in the years between the vision and its recording on paper. others, however, note that many of the symbols used in the vision, as well as throughout the book have universal significance and that many other religious traditions are built on faith in the visions of their prophets and holy figures. things to remember while reading the excerpt from black elk speaks: the name sioux comes from a french word, nadouessioux. the word is actually offensive, for it was an insulting term that meant lit

SEPHER YETZIRAH WESTCOTT

nal mother; and vau to the microprosopus--son. 29. note the subdivision of the decad into the tetrad--four elements; and the hexad--six dimensions of space. chapter 2 this chapter consists of philosophic remarks on the twenty-two sounds and letters of the hebrew alphabet, and hence connected with the air by speech, and it points out the uses of those letters to form words--the signs of ideas, and the symbols of material substances. 30. soul; the word is npsh, which is commonly translated soul, meaning the living personality of man, animal or existing thing: it corresponds almost to the theosophic prana plus the stimulus of kama. 31. this is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds. 32. the 231 gates. the number 242 is obtained by ad

SIR WALLIS BUDGE EGYPTIAN MAGIC

british museum, abrasax is to be identified with the polytheistic figure that stands in the upper part of the metternich stele depicted on p. 153. this figure has two bodies, one being that of a man, and the other that of a bird; from these extend four wings, and from each of his knees projects a serpent. he has two pairs of hands and arms; one pair is extended along the wings, each hand holding the symbols of "life "stability" and "power" and two knives and two serpents; the other pair is pendent, the right hand grasping the sign of life, and the other a sceptre. his face is grotesque, and probably represents that of bes, or the sun as an old man; on his head is a pylon-shaped object with figures of various animals, and above it a pair of horns which support eight knives and the figure o

her on his left; when he awoke they had disappeared. having asked for an interpretation of the dream he was told-"the land of the south is thine, and thou shalt have dominion over the land of the north: the white crown and the red crown shall adorn thy head. the length and the breadth of the land shall be given unto thee, and the god amen, the only god, shall be with thee" 2 the two serpents were the symbols of the goddesses nekhebet and uatchet, the mistresses of the south and north respectively. as the result of his dream nut-amen invaded egypt successfully and brought back much spoil, a portion of which he dedicated to the service of his god amen. since dreams and visions in which the future might be revealed to the sleeper were greatly desired, the egyptian magician set himself to proc

SORCERIES OF ZOS

r and ever. amen [1. cp. rev. ii. 1r the sorceries of zos from cults of the shadow by kenneth grant sorcery and witchcraft are the degenerate offspring of occult traditions coeval with those described in the second chapter. the popular conception of witchcraft, shaped by the anti-christian manifestations that occurred in the middle ages is so distorted and so inadequate that to try and interpret the symbols of its mysteries, perverted and debased as they are, without reference to the vastly ancient systems from which they derive is like mistaking the tip of an iceberg for its total mass. it has been suggested by some authorities that the original witches sprang from a race of mongol origin of which the lapps are the sole surviving remnants. this may or may not be so, but these 'mongols' w

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ag hammarskjold. its description of the room is deliberately couched in abstruse language. it contains terms which have meaning to the esoterically inclined but not to the uninitiated. these terms will be explained in later sections of this study. the leaflet reads "we all have within us a center of stillness surrounded by silence. people of many faiths will meet here, and for that reason none of the symbols to which we are accustomed in our meditation could be used "however, there are simple things which speak to us all with the same language. we have sought for such things and we believe that we have found them in the shaft of light striking the shimmering surface of solid rock "so, in the middle of the room we see a symbol of how, daily, the light of the skies gives life to the earth on

is own research and documentation on the meaning of the seal proved the contrary. he was always the optimist, even when he wrote that he could not "but feel. the certainty that a hidden hand blazoned the heraldry of this great people."47 george rawlinson;s massive three-volume history of the seven great monarchies o/ the ancient eastern world48 provides us with vital and pertinent data concerning the symbols with which we are dealing. the babylonians of the 7th century b.c. attached to each god in their pantheon "a special mystic number, which is used as his emblem and may even stand for his name in an inscription" further, each god had an emblematic sign "thus a circle, plain or crossed, designates the sun-god, san or shamas; a six-rayed or eight-rayed star the sun-goddess, gula or anunit

"thus a circle, plain or crossed, designates the sun-god, san or shamas; a six-rayed or eight-rayed star the sun-goddess, gula or anunit" the altar was represented by an emblem surmounted by a triangle.49 the use of the simple circle and the quartered disk as a divine symbol of the sun traced back from the babylonians to the chaldeans of the 23rd century b.c. the gods were the same, san and gula; the symbols were the same.50 the two monarchies placed their gods in triads, headed by one god, ra "a sort of fount and origin of deity" san was the second member of the second triad, accompanied by his wife.51 the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 an

al to make sure that no part of the furnishings and no symbol used would give offense to members of any church' to make certain that this did not occur an advisory panel was constituted, the members of which were the chaplains of the house and senate, the assistant chancellor of the archdiocese of washington, and the minister of the washington hebrew congregation "the furnishings, the window, and the symbols have met with the unanimous approval of the four" according to the brooklyn tablet, april 2, 1955 "a scroll was eliminated from the original window design on the ground that it might have been regarded as a symbol" of a particular faith. the advisory group felt that "the decor should have a wholly non-denominational character" in spite of this advice, the two candelabra were placed on

SYMBOLISM

published: dialogues i.3 (the section on "neters" was published in issue i.4) subject: symbolism reading list: 2l, 2v the first session of the year-xxiv order of shuti workshop discussed symbolism. while the study of symbolism itself is not a primary concern of the order of shuti, several of the order's activities do involve working with forms of symbolism, or are discussed using various symbols. the symbols of the twin lion gods, shu and tefnut, who together are shuti, are obviously of importance in understanding the activities of the order. the topic of symbolism was therefore chosen for the introductory session of the workshop. application in discussing this session and what would be discussed, the grand master stressed that symbolism wasn't to be discussed simply as an intellectual exe

t together an equivalent concept or meaning. another purpose of symbolism offered by the participants is to serve as a metalanguage which has two levels or multiple levels of meaning. 1561 each symbol or set of symbols can have one meaning to the initiated, and another meaning to the uninitiated. that symbol or set of symbols could also have different meanings to the initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while wi

ly, with special meaning at least to the speaker, if not to other participants. symbolism can also be used in lesser black magic, as tools to influence certain people (singular or multiple) in certain ways. the magician (or politician or religious leader or arts director or other manipulator) will use lighting, music, fragrance, and other symbols in ways particular to their audience's response to the symbols. symbolism can be used upon ourselves in a similar manner, to bring out responses from us that we want to bring out, as in ritual or as an aid to xeper. words which have become symbols to us can be used as a means of increased concentration, as a visual mantra or as a sensual mantra. such mantras can be used in ritual, in nonritual meditation, or whenever we choose to remind ourselves

ca "democracy, or "the party (citizens of other countries may substitute those symbols meaningful in your domain. to some, the symbol might be "the environment. the symbol "xeper" has a similar impact within the setian culture. group consensus is important for communication through symbols. different groups can have differing uses of symbols, and attempts to communicate between these groups using the symbols particular to one group (or those symbols which are viewed differently by different groups) can result in confusion or worse. because setians come from such diverse backgrounds, we have various communication problems related to these diverse backgrounds. members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less abou

s symbol will have can be quite different in many ways. this leads us to ask the question of whether there might perhaps be a "planetary symbol system" in which some symbols at least can be found commonly used in many or all cultures. the cross, square, circle, and most or all simple symbols have been found in use all over the earth. we therefore can ask whether their meanings are similar, or are the symbols used simply because they are simple geometric figures, but with meanings arbitrarily assigned by the individual cultures? one participant brought forth ouspenski's example that "table" has a function, an innate form or essence, which can be perceived beyond words, and beyond a learned experience "table" provokes an image, feeling, or essence that is evoked through a willed perception t

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

d a "symbol" an emblem is something that stands for something else, he says, while "a symbol has a moral and spiritual meaning."15 that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable to destruction, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of

intain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn between their role in the normal everyday world and their underground existence in the sordid world of their occult fraternity. illuminists are, indeed, very dangerous men. ancient origins babylonian now it is important to understand that almost all the symbols and signs of the elite are very ancient in origin. former scottish rite freemasonry sovereign grand commander henry c. clausen, 33, who was appointed in 1942 by president roosevelt to head up the commission to investigate the pearl harbor attack, writes that the footsteps of the order go deep, and its symbols are thousands of years old "they arose in ancient ages" clausen states "the s

e learned, i often find that almost everything they think they know is pure junk. the hard facts the really useful info is reserved for the masonic muckety-mucks, though it may be discovered with diligent investigation by others, too, no matter how much the masonic order vainly attempts to conceal and deny. as albert pike relates "what is most worth knowing in masonry is never very openly taught. the symbols are displayed, but they are mute. it is by hints only. that the initiate is put upon the track of the hidden secret" 22 how does one finally discover the inner secrets of freemasonry? my own experience provides the answer. it has taken me many years of meticulous research and study of the ancient mystery religions of babylon, sumeria, greece, rome, china, etc. i have spent many nights

be sought elsewhere."23 pike, echoing steinmetz, hall, perkins and all the other high-level masonic authorities, goes so far as to mock and disparage lower-level masons, especially those who have earned only the first three degrees("the blue degrees. after acknowledging that the lower-level brethren are "intentionally misled" he goes on to say that it is not intended that the initiate understand the symbols and deepest secrets of the order, but worse, the masonic lodge's rituals and lectures are designed so that the lower-level masons shall imagine he does understand them! it is only at a later time, as he has moved up the ladder of degrees, that the purposely dumbeddown mason discovers he's been had, that he's been played for a fool. in other words, he's been hoodwinked! so, in effect, m

of the masonic brotherhood. emblem of the exclusivist order of cincinnati (also called the society of cincinnati) worn by elite members. the secret society met in private and was headed by george washington. artwork from a china set which displays symbols important to the society of the cincinnati, a secret order of elitist rich men begun after the revolutionary war, headed by george washington. the symbols include a strange crowned angel blowing a horn and a phoenix bird with a torch aflame in its head from which issues a swirling fire, or sun sign. the society of the illuminati was eventually disbanded when public awareness grew that this small band of conspirators seemed to be exercising undue control of governments. initiates of many occult societies, including masons and rosicrucians

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ed with professor mcdougall, chairman of the department of psychology at duke university, on a series of experiments in the area of extrasensory perception. most of these tests involved the use of zener cards, a specially designed deck of 25 cards that include five cards each of five symbols a cross, star, wavy lines, circle, and square. the rhines enlisted hundreds of volunteer subjects to guess the symbols of the cards or to determine the number of dots in rolled dice. louisa rhine became a leading parapsychologist as a result of her own studies in spontaneous psychic phenomena, exploring such areas of esp as clairvoyance, precognition, and telepathy. louisa weckesser and joseph rhine had been teenaged friends who married in 1920. although they had both earned doctorates in botany from t

gaged in this study, a number of subjects reported instances of telepathy and clairvoyance. these consistent reports were responsible for houston s and masters inauguration of a specific esp experiment. their goal was to elicit extrasensory impressions during the psychedelic sessions. the original setup of the experiment required 27 subjects to run through a zener esp deck (five cards for each of the symbols circle, square, cross, wavy line, star) ten times. the cards were reshuffled after each run of 25. this procedure proved boring to the subjects, who were more interested in following the subjective impressions being triggered in their minds by the drug. the majority of the subjects, 23 of the 27, scored consistently at chance or below-chance levels. they averaged a score of 3.5, which

hing to connect a rabbit with any scriptural references to the t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 198 superstitions, strange customs, taboos, and urban legends aprofessional guest, quartrozieme, can be called on short notice so a host can avoid having only 13 people at dinner party. death or resurrection of jesus. christian tradition borrowed the symbols of a rabbit and colored eggs for children to hunt on easter morning from an even older religious tradition in northern europe that portrayed the rabbit as the escort of the fertility goddess eastre (easter. as christianity spread through europe, the adaptation and incorporation of the rites and symbols of eastre into the celebration of jesus resurrection transferred to the rabbit the d

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

with jonsson on the investigation. when the officer realized the investigation was directed toward him, he committed suicide. jonsson came to the united states in 1953 to be investigated by the well-known parapsychologist dr. j. b. rhine. for the next 14 years jonsson submitted to testing at various esp testing laboratories. he would sit guessing zener cards.the classic testing deck consisting of the symbols cross, square, wavy line, circle, and star.by the hundreds or the thousands. in 1978, olof jonsson joined a crew of 11 treasure hunters, including president ferdinand marcos (1917.1989) of the philippines, to locate the gold that had been plundered by japanese officers during world war ii and hidden on the islands. jonsson was instrumental in locating several mineshafts containing more

hould slowly move the cup from left to right three times, thereby distributing some of the leaves around the sides of the cup. at this point, most tea leaf readers may sit for a few minutes in silence, allowing the psychic rapport to be better established with the client. when they feel a mental connection has been made, the readers will take the cup from the client and begin an interpretation of the symbols made by the bits of leaf within the cup. there are some readers who prefer to have their client shake the cup to be certain the leaves are scattered around its surface and then place it upside down on the saucer. when the cup has been emptied, it is handed to the reader for interpretation of the leaf particles. whichever method the individual reader prefers, they all agree that the fir

ader interprets any specks as stars or tri- t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 164 prophecy and divination angles, the indication is good fortune; circles, great success; squares, a need to be cautious. the reputation of any tea leaf reader is dependent upon his or her innate psychic ability and an imaginative interpretation of the meaning of the symbols that have been formed by the scattered bits of leaf. here are some suggested interpretations of tea leaf imagery that seem somewhat common among tea leaf and coffee grounds readers. angel: good news is on the way. someone is watching out for your best interests. ant: you are an industrious person, but there is more hard work ahead for you. axe: someone near to you may be planning to st

y brief magical inscriptions and were often used in rites of divination. the word grune h means gsecret, h especially as it might apply to a hidden wisdom, and the various symbols were inscribed on a wide variety of objects to give them power. the runes were used to send secret messages, to cast spells, to divine the future, and to communicate with the spirit world. some scholars say that some of the symbols used in the mystical runic markings may have originated as far back as paleolithic times and been combined in historic times with certain characters from an old etruscan alphabet. certain traditions attribute the runes to the volsungr, an ancestral tribe of heroic and semidivine beings that settled in northern europe just prior to the ice age. according to some of the legends of the vo

urse their children might follow throughout their lives. in the eleventh century when christianity began to replace the old viking religion and latin became the written language of the educated, the runes were not replaced, but gained an even stronger reputation for containing magical powers. while the priests of the new religion frowned upon any supernatural connotations attributed to the runes, the symbols remained as integral designs in folk art, jewelry, and wearing apparel. in recent years, the casting and reading of runes.the gviking oracle h.has again become a popular tool of divination. m delving deeper blum, ralph. the book of runes: a handbook for the use of an ancient oracle. new york: st. martin fs press, 1993. davidson, h. r. ellis. pagan scandinavia. new york: frederick a. pr

THE GOLDEN ESSENCE

irror; they can abstract their deepest perceptions away from it, and realize that they are realizing. this strange gift leads to a host of other powers, such as language and imagination. it also has a unique property that we must speak of now- the power to make contact with deeper realities. this quality is also what gives human awareness the ability it has to act as a conduit for the forces that the symbols of the mysteries conceal and represent to our conscious minds. before we plunge into that discussion, let us say one more thing, and use our elemental scheme example that we used above to make our point: the earth and waters represent the basic awareness that all things share. the fire represents a transcendent drop of a new or evolved awareness. when the humans of the clay were given

THE KEY TO THE MYSTERIES

ience to its orders. it is necessary, in a word, that faith should give to the religious need a real satisfaction- a satisfaction entire, permanent and indubitable. to obtain that, it is necessary to have the absolute and invariable affirmation of a dogma preserved by an authorized hierarchy. it is necessary to have an efficacious cult, giving, with an absolute faith, a substantial realization of the symbols of belief. religion thus understood being the only one which can satisfy the natural need of religion, it must be the only really natural religion. we arrive, without help from others, at this double definition, that true natural religion is revealed religion. the true revealed religion is the hierarchical and traditional religion, which affirms itself absolutely, above human discussio

self something supereminent and transcendental. q. what is that? a. the supreme reason of being. q. do you know it, and can you define it? a. faith alone affirms it, and names it god. q. is there anything above truth? a. above known truth, there is unknown truth. q. how can one construct reasonable hypotheses with regard to this truth? a. by analogy and proportion. q. how can one define it? a. by the symbols of faith. q. can one say of reality the same thing as of truth? a. exactly the same thing. q. is there anything above reason? a. above finite reason, there is infinite reason. q. what is infinite reason? a. it is that supreme reason of being that faith calls god<god is reason- also the charact

instituting a new dogma, has simply come nearer to the primitive sources of the teachings of moses, and that the gospel is no more than a transparent veil thrown upon the universal and natural mysteries of oriental initiation. a distinguished but little known man of learning, mr. p. lacour, in his book on the elohim or mosaic god, has thrown a great light on that question, and has rediscovered in the symbols of egypt all the allegorical figures of genesis. more recently, another courageous student of vast erudition, mr. vincent (de l'yonne, has published a treatise upon idolatry among both the ancients and the moderns, in which he raises the veil of universal mythology. we invite conscientious students to read these various 183 works, and we confine ourselves to the special study of the qa

iance of these two words still does not tell us much, and yet, perhaps, they contain a force sufficient to overturn the world. we say "perhaps" on philosophical grounds, for, personally, we have no doubt whatever of the high importance of this great hermetic arcanum. we have just said that alchemy is the daughter of the qabalah; to convince oneself of the truth of this it is sufficient to look at the symbols of flamel, of basil valentine, the pages of the jew abraham, and the more or less apocryphal oracles of the emerald table of hermes. everywhere one finds the traces of that decade of pythagoras, which is so magnificently applied in the sepher yetzirah to the complete and absolute notion of divine things, that decade composed of unity and a triple ternary which the rabbis have 192 calle

gravitation; the one drags the other, as the divine michel angelo has made us see so clearly in his great picture of the last judgment; they are clinging and tenacious like drowning men, and free spirits must struggle energetically against them, that their flight may not be hindered by them, that they may not be pulled back to hell. this war is as ancient as the world; the greeks figured it under the symbols of eros and anteros, and the hebrews by the antagonism of cain and abel. it is the war of the titans and the gods. the two armies are everywhere invisible, disciplined and always ready for attack or counterattack. simple-minded folk on both sides, astonished at the instant and unanimous resistance that they meet, begin to believe in vast plots cleverly organized, in hidden, all-powerfu

THE MAGICIAN S KABBALAH

determined goal. the value 73 reduces to 7+3=10, again repeating the value of yod, and the connection between kether and malkuth. the cards to which the letters cheth, kaph, mem and heh are attributed are as follows: chariot the vision of the chariot (ezekiel 1, 1-28) deems that the "spirit of the living creature was in the wheels, and these wheels are the auphanim, attributed to chockmah. one of the symbols depicted on the rider-waite deck is that of a spinning-top, which is a suitable demonstration of chockmah (the wheel) rotating about kether (the axis. the chariot runs between binah and geburah, and is primarily a symbol of binah, not chockmah, although it bears meanings in both. wheel of fortune the wheel of fortune is set in motion by the extension of kether into manifestation throug

where he states that "persistence and determination alone are omnipotent. crowley's phrase saying that "work alone has ultimate value" can also be allocated to the sephirah of hod. it is here that the work is performed, to counter the inertia that the ego (symbolised in this instance by the moon on the other side of the tree) can summon. the mercurial qualities of the sephirah are as numerous as the symbols denoting that elusive element. it is as sturzaker states "the sphere of intrigue, and also of the diplomat, the thief, the scientist and the magician. the sciences are rooted here, as they seek knowledge by division and mechanisms, and by strict definitions of qualities, events, and behaviours. these are all the processes of hod. it might be noted here that the "classical sciences" are

(see also the point above regarding the candle, nr. say; let the gross be removed that the light may shine forth and fill this temple. point heh visualise a triangular window in the east, through which light shines, and fills the temple. raise your hands and state; let the spirit of understanding fill this temple i have built. the meditation of this ritual is that of the triangle, which is one of the symbols of binah, having three sides. it is also the first of the solid shapes after the circle, and is symbolic of the first equilibrium of unities, being composed of both the monad (kether) and the duad (chockmah. in pythagorean numerology, three is sacred to saturn, ruler of time, which is the planet attributed to binah. the meditation is simply to take any situation and attempt to resolve

ay; behold! 6. tiphareth; the ritual of the pillars and the rose pillar; a'amvd; between the pillars the eye of the mind is awakened to the on-high. the sacred things are shown and the portal is opened. rose; vrd; the rose recalls love, light and unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possible. this is done by a series

THE MARTINIST OPERATIVE GENERAL RITUAL

ic incense boat. the use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented

THE MIDDLE PILLAR

nces to surge backwards in the mind's eye upon the student. some seconds after the projection and audible vibration of the name the student should bring his left foot sharply back, and after dropping both hands to the side, raise the forefinger of the left hand to h s lips. this is called the protecting sign, or sign of silence. it is the traditional gesture of the egyptian god harpocrates-one of the symbols employed to represent the holy child that grew from the union of the two opposites. it thus represents the growth, silent and unseen, of the golden flower. whilst employing the sign of silence, the student should contrive to imagine that the name which has been projected by the first sign to the outer limits of space, surges back upon him, penetrating him through and through. his whole

n a holistic approach to treatment, and all techmques used are subservient to the health, well-being, and psychc integration of the individual. the keeping of a diary, dream analysis, free association, hypnosis, group analysis, psychodrama, relaxation, meditation, music therapy, autosuggestion, humor therapy, chromotherapy, disidentification, visualization, development of the will, utilization of the symbols and metaphors, transmutation and sublimation of sexual energies, and development of the irnagination are but a few of the methods used to obtain self-realization. one of the goals of psychosynthesis is to integrate the superconscious, as much as possible, into the conscious and unconscious realms. numerous metaphors for ths process of self-realization and self-integration can be found

THE NECRONOMICON SIMON VERSION

(november. i do not believe that this is a fantastic assumption, the sumerian origin of the feast of lammas. indeed, it seems just as valid as the ideas of idries shah concerning craft etymology as presented in his book, the sufis. it is also not far-fetched to assume that these four beasts were known to the entire region of the middle east, as they appear on the sphinx in egypt, and have become the symbols of the four evangelists of the christian new testament- an ironic and splendid result of the ignorance of the greek religious historians concerning the ancient mysteries! probable the most inconsistent concept the sumerians possesses with reference to the craft is the naming of the goddess as a deity, not of the moon (as the craft would have it, but of the planet venus. the moon was go

whether thou understand them, or understand them not, for they are the words of the pacts made of old, and before time. so, say them softly if the formula is "softly, or shout them aloud if the formula is "aloud, but change not one measure lest thou call something else, and it be your final hour. know, seventhly, of the things thou art to expect in the commission of this most sacred magick. study the symbols well, and do not be afraid of any awful spectre that shall invade thine operation, or haunt thine habitat by day or by night. only charge them with them the words of the covenant and they will do as you ask, of thou be strong. and if thou performest these operations often, thou shalt see things becoming dark; and the wanderers in their spheres shall no more be seen by thee; and the sta

THE SECRET RITUALS OF THE OTO

ntal templars ordo templi orientis otherwise: the hermetic brotherhood of light it is a modern school of magic. and, like the ancient schools of magic, it derived its knowledge from the east. this knowledge was never revealed to the profane, for it gave immense power for either good or evil to its possessors. it was recorded in symbol, parable and allegory, requiring a key for its interpretation. the symbols and glyphs of freemasonry were originally also derived from the more ancient mysteries. these symbols of ancient masonry, of the rosicrucians, the sacred art of the ancient chemi (egyptians, of homer s golden chain, like those of modern freemasonry, etc, are however but different aspects of the one great mystery. they all require a key to disclose the real underlying meaning. there exi

ation of the phallus. the yoni or kteis; revered as the house of the phallus, and his complement. the snake; revered as giver of death, and as a symbol of the spermatozoon. he has often the head of the lion; to indicate the mighty power of the spermatozoon. the egg; revered as solar, and in itself as the vehicle of phallic energy. the eagle; and many other winged creatures; also wings attached to the symbols. this represents the flight of life from one resting-place to another, and is therefore a proper attribute of the phallus. the tree; is but the flowering phallus. the stars; these being the concourse of the brethren of the sun are venerable for the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is

m. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (10 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. 12. the figure of isis with horus. 13. the crucifix, but only if its solar-phallic significance be most firmly grasped, and if it be a shield of secrecy against the vulgar. 14. talismans appropriate to this matter. 15. a living flame. 16. the symbols and insignia of the o.t.o. which your degree entitles you to bear. magical rings and neck-jewels should also be worn by night and day. the rituals of defence and protection should also be practised in perfection. all bodily excrements, such as cut nails, and hair, should be burnt; spittle should be destroyed or exposed to the sun; the urine and faeces should be so disposed of that it i

and death, vicegerent and viceregent of heaven; and upon earth is his representative the sacred eidolon within the ark of the covenant of whom even in this place we speak not but in hidden terms, for that he is sacred and secret beyond all that are or may be, the rod wherein prometheus brought down fire from heaven. and either image and son of the all-father undergoeth death and resurrection; and the symbols are cognate; and the feasts of one and the other have been celebrated throughout all recorded time by the initiates of all faiths. and the vulgar, ignorant of this, have mingled the two worships, appointing the times of one and the seasons of the other, the observances of the second and the ordinances of the first in the same ritual; wherefore have minds been darkened and understanding

TRUE HISTORY OF WITCHCRAFT

set" or even "satan" are symbols of unconscious, repressed sexuality. to the occultist, there is no devil, no "god of evil" there is, ultimately, only the ain sof aur of the cabbalah; the limitless light of which we are but a frozen spark. evil, in this system, is the mere absence of light. all else is illusion. the goal of the occult path of initiation is balance. in freemasonry and high magick, the symbols of the white pillar and black pillar represent this balance between conscious and unconscious forces. in gardnarian wicca, the goddess and horned god- and the priestess and priest, represent that balance. there is nothing, nothing of pacts with the "devil" or the worship of evil in any of this; that belongs to misguided exchristians who have been given the absurd fundamentalist sunday

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

en the form itself, under which the god was represented, appeared to them a mockery of all piety and devotion, and more fit to be placed in a brothel than a temple. but the forms and ceremonials of a religion are not always to be understood in their direct and obvious sense; but are to be considered as symbolical representations of some hidden meaning, which may be extremely wise and just, though the symbols themselves, to those who know not their true signification, may appear in the highest degree absurd and extravagant. it has often happened, that avarice and superstition have continued these symbolical representations for ages after their original meaning has been lost and forgotten; when they must of course appear nonsensical and ridiculous, if not impious and extravagant. such is the

the hymns of orpheus were few and short; but next in poetical merit to those of homer, and superior to them in sanctity (qeologikwteroi. these are probably the same as the genuine part of the collection now extant; but they are so intermixed, that it is difficult to say which are genuine and which are not. perhaps there is no surer rule for judging than to compare the epithets and allegories with the symbols and monograms on the greek medals, and to make their agreement the test of authenticity. the medals were the public acts and records of the state, made under the direction of the magistrates, who were generally initiated into the mysteries. we may therefore be assured, that whatever theological and mythological allusions are found upon them were part of the ancient religion of greece

ped the attention of the reformers, and is still worn, as well as the shell, by the women of italy, though without being understood. it represented the act of generation, which was considered as a solemn sacrament, in honour of the creator, as will be more fully shown hereafter. the male organs of generation are sometimes found represented by signs of the same sort, which might properly be called the symbols of symbols. one of the most remarkable of these is a cross, in the form of the letter t,4 which thus served as the emblem of creation and generation, before the church adopted it as the sign of salvation; a lucky coincidence of ideas, which, without doubt, facilitated the 1 plate ii. fig. 2, engraved from one in the british museum. 2 august. de civ. dei, lib. vi. c. 9. 3 see plate ii

ere supposed to be derived. these appeared to be so many emanations of the divine attributes, operating in different modes and degrees, according to the nature of the beings to which they belonged. hence the characteristic properties of animals and plants were not only regarded as representations, but as actual emanations of the divine power, consubstantial with his own essence.1 for this reason, the symbols were treated with greater respect and veneration than if they had been merely signs and characters of convention. plutarch says, that most of the egyptian priests held the bull apis, who was worshipped with so much ceremony, to be only an image of the spirit of osiris.2 this i take to have been the real meaning of all the animal worship of the egyptians, about which so much has been wr

says, that most of the egyptian priests held the bull apis, who was worshipped with so much ceremony, to be only an image of the spirit of osiris.2 this i take to have been the real meaning of all the animal worship of the egyptians, about which so much has been written, and so little discovered. those animals or plants, in which any particular attribute of the deity seemed to predominate, became the symbols of that attribute, and were accordingly worshipped as the images of divine providence, acting in that particular direction. like many other customs, both of ancient and modern worship, the practice, probably, continued long after the reasons upon which it was founded were either wholly lost, or only partially preserved, in vague traditions. this was the case in egypt; for, though many

TYSON DONALD NEW MILLENNIUM MAGIC

ey are not so far off the mark as real witches might think. such images are the result of the collective will of society acting unconsciously. no single artist decided to draw witches in pointed hats and then forced all other illustrators to follow that decision. witches are shown this way because this is the way they are perceived below the level of rational thought. it is always unwise to scorn the symbols of the collective unconscious. in the middle ages, heretics who broke from the catholic church were thought of as a species of devil, literally as minions of satan. during the autos defe, the ritual fes- tivals of the torturing and burning of heretics, they were forced to wear conical hats and costumes with diabolical syrnbols written on them. the cone has always been linked with magic

shaped like eyes on the assumption that if an eye sends the evil, another eye can return it: effective charms can be made combining the stylized forms of the hand and the eye: the power of these signs stems from their underlying symbolic meaning, which directs the forces of the victim's mind effectively for defense in the same way a circuit will channel electricity for a particular purpose. since the symbols oper- ate below the conscious level they need not be intellectualized, merely considered and absorbed. these signs are most useful against unintentional malicious projection of the self. they remove doubt and help generate self-confidence. all the power for defense comes from the mind of the defender. the signs will, however, offer little protection against a willful attack from an acc

division whole. earth, the combi- nation of the previous three elements and their reflection in the material world, is often represented by a square, which should surround the circle of air. the figure that results is a mandala, the eastern term for a magic circle designed to precipitate a particular force into the material world. in a mandala the force is emitted from the center point, shaped by the symbols that surround the center, and then physically realized by means of the fourfold perimeter, this is why mandalas always have a center focus and are always (when rightly made) sur- rounded by four, or a multiple of four. the figure below is designed to produce a true understanding of the elements: f ive is the number of man. there are five fingers on the hand. the right hand is reflected

e who advo- cate the use of the inverted pentagram-not that it presents any danger, but sim- ply because it is a deliberate attempt to befoul the light. of course, not all black magicians announce their presence by the display of the inverted star. many are hypocrites as well as perverters, and will use the signs and instruments usually associated with white magic for harmful and base pur- poses. the symbols of holiness are in themselves no defense against the powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, wh

themselves no defense against the powers of darkness. such symbols are mere vessels of will and are sanctified only through use. a cup may as easily be filled with filth as with clear water. here is a speaking that was given to the author by an angel of light in a dream. it is a true speaking, heard in the inner ear and recorded word for word: the symbols of good, when defiled and abused, become the symbols of evil. thus, if an adept at magic, whether through wickedness or stupidity, abused the pentagram of spirit repeatedly, it would become useless in his or her hands, except to summon the powers of darkness. many workers of magic have been caught in this way, bound up by evil while still thinking they dealt with the emis- saries of good. the fifth point of the pentagram, last to emerge

TYSON DONALD SOUL FLIGHT

niversal binding element, or quintessence, known as ether or spirit. akasa (spirit)-black egg vayu (air)-sky-blue circle tejas (fire)-red equilateral triangle apas (water)-silver crescent prithivi (earth)-yellow square these symbols were painted, or cut erom colored craft paper and glued, on to cards, upon the backs of which were written the divine and angelic names corresponding with the tattwa. the symbols themselves were made about two inches in size upon blank cards around the dimensions of ordinary playing cards, for convenience of handling. the black egg is shown inverted with the small end down. the silver crescent reclines with both points upward. the red triangle has a single point uppermost. the sides of the yellow square are vertical. each tattwa symbol was placed on five cards

, instead of being like pictures, have the third dimension, solidity; they stand out like bas-relief, then haut-relief, then you see as from a balloon, as it is said, by a bird's-eye view. you feel to go to the place, to descend upon it, to step out upon the scene, and to be an actor there."143 geomantic symbols other objects were used as astral doorways. the most popular were the tarot cards and the symbols of geomancy. israel regardie wrote "it will be found a good plan to prepare cards of the geomantic symbols painted in their appropriate colors, for these make perfect 'doors' through which the seer can pass. and while these symbols are also attributed to the elements, the visions acquired from the geomantic symbols using the names of the appropriate rulers and genii will be quite disti

each minute, pratt selected a zener card from a randomly shuffled deck and laid it facedown on a book without looking at its symbol. at the end of the minute, he set it aside and moved on to the next card in the deck. the subject, pearce, attempted to identify the different card used in each minute of the test, and recorded his guesses. at the end of the run, pratt examined the cards and recorded the symbols in the order that they had been laid on the book. a book, the appearance and title of which were known to pearce, was used simply to give him a focal point. the results were remarkable. in 74 runs through the zener deck (1850 cards in total, pearce scored 558 hits. mean chance predicts 20 percent accuracy, or 370 hits. pearce's score was more than 30 percent. in the 1954 report on the

er opinion about a future event, the turning of the wheel clockwise indicates a positive response, but the opposite turning is negative. 212 soul flight xi justice hebrew letter: lamed (ox goad) correspondence: libra path: twenty-second a mature and serious woman sits between two pillars, robed in the costume of a judge. in one hand she holds up a set of weighing scales, and in the other, a sword-the symbols of her profession that signify respectively a fair and equal trial and the dispensation of punishment. her artificial posture has the appearance of a formal pose as she walks into the courtroom with her instruments of justice in her hands, and sits upon the judgment seat before the audience assembled to witness the events of the trial. she soon puts aside her symbols, and the trial beg

ould not be heard by the worshippers in the temple-in this way the power of the name was released by vocalizing it, but its sacredness was not diminished by revealing it to those who were not priests. symbol visualization a useful way to develop a talent for astral perception is to do regular visualization exercises. the visualization of simple symbols will help develop your inner sight. a few of the symbols suitable for this exercise are the cross, triangle, circle, square, pentagram, hexagram, sign of infinity, and spiral. slightly more complex symbols that can be used are the egyptian ankh, the egyptian eye, the masonic eye in the triangle, the celtic cross, concentric circles, the pentagram within a circle, and the signs of the planets and the zodiac. these are all twodimensional forms

TYSON DONALD THE POWER OF THE WORD

(el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements represented in the alphabet are heavenly rather than earthly. from the solid foundation of the four elements, other occult associations branch forth. the most important of these is the four suits of the tarot, a set of seventy-eight picture cards widely used in modern magic. the symbols of the suits are related to the elements, and through them to the letters of the name. there is some disagreement over the correct relationship, as indeed there is for many of the secondary occult associations of the letters, but in the golden dawn arrangement, which is the most widely accepted, the suit of wands stands for fire, and thus the yod of the name. the suit of cups is water

plete male and female human figures, but as sperm and egg. with this in mind, it is easier to grasp how the v can be distinct from the i and yet at the same time embody the i within himself; and how the second h can be both the product of the first h and also hold the first h latent within herself. this binary system was not entirely unfamiliar to the western world in ancient times. it appears in the symbols of geomantic divination, which was known to the romans and early europeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the othe

ian mandalas by gerald and betty schueler, it suddenly struck me that both the original table and the reformed table of raphael place the watchtowers in the wrong quadrants. with utter clarity i realized what the true structure of the great table must be. the basis for this insight is the way in which the enochian angels communicated information about the watchtowers to dee and kelley. invariably the symbols of the watchtowers are transmitted in a circle around the earth, beginning in the east, then proceeding to the south, the west, and finally the north. this is demonstrated in kelley's vision, given below. the single exception to this rule is when the watchtowers are unveiled successively in reverse order, moving from north to west to south to east (casaubon, page 173, but this is done

tial interrelationship. when the angel ave delivers the four emblems of the watchtowers (casaubon, page 173, this unfolding of east, south, west, and north is related directly to the four quadrants on the great table. east is placed in the watchtowers and the keys 171 the upper left quadrant, south in the upper right, west in the lower right, and north in the lower left. it dawned upon me that if the symbols of the watchtowers were delivered in this order by the angels, then surely the watchtowers themselves were also delivered in this manner. this being so, the first watchtower received by dee (oro, ibah, aozpi) must go in the east on the upper left quadrant; the second watchtower received (mor, dial, hctga) must go in the south on the upper right quadrant; the third watchtower received (

WAITE ASPECTS OF MASONIC SYMBOLISM

rees have passed into expression, artificial and sometimes commonplace as they are. will you observe once again at this stage how it is only in the first degree that the candidate is instructed to build upon his own part a superstructure which is somehow himself? this symbolism is lost completely in the ceremony of the fellowcraft degree, which, roughly speaking, is something of a degree of life; the symbols being more especially those of conduct and purpose, while in the third degree, they speak of direct relations between man and his creator, giving intimation of judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this

WESTERN MANDALAS OF TRANSFORMATION SR AL

er is very important in talisman making. number is, in fact, based on the sephiroth, which are the ten emanations of the god-energy on the tree of life. there are many other correspondences as well, but number is primary. despite what you believe about how talismans work, the three most important ideas connected to making successful talismans are correspondences, intention, and will. in addition, the symbols we choose in creating a talisman need to have some emotional energy connected to them in our own subconscious mind; we all know that some symbols excite us more than others. some have no charge at all. some repel us. talismans work best when we use symbol to suggest something to the subconscious that has a charge emotionally. the same idea holds with visualization, affirmation, etc. th

could keep it in your magical diary, along with a description about the purpose for which it was designed and other magical notes to remind you of what it was employed for in the past. it should, however, be put out of your mind once used and no longer needed. correspondences and timing before attempting to create a talisman, one should have studied the correspondence tables and made sketches of the symbols and names one wishes to use. you may also make yourself sympathetic to the celestial influences you wish to contact through working with all of the senses. agrippa said in the first of his three books of occult philosophy: one operative virtue that is diffused through all kinds of things: by which virtue, indeed, as manifest things are produced out of occult causes, so a magician doth

ovider 86. al-wahhab.the bestower 87. al-kahhar.-the dominant 88. al-ghaffa.the forgiver 89. al-musawwir.the fashioner 90. al-bari.the maker 91. al-khalik.the creator 92. al-mutakabbir.the great 93. al-jabbar.the repairer 94. al-aziz.the mighty 95. al-muhaimim.the protector 96. al-mu'min.the faithful 97. al-awwal.the first 98. al-mu'akhkhir.the deferrer 99. al-muta'ali.the exalted 28 be linked to the symbols on the talisman more with each use, imprinting an automatic psychic reaction. these kinds of suggestions to the subconscious are always more powerful if accompanied by visual symbols, which is the language the subconscious understands anyway. if there are divine names on the talisman, these too can be memorized and chanted frequency throughout the day, or at least during the period of

rates the inherent beauty of the magical system which has been bequeathed to us. planetary associations i have separated the planetary associations into four categories: attributes the student may want to develop, trades or activities which belong to the various planetary deities, desires or aspirations relating to their specific energy, and the body parts they rule. the chart in figure 3-f shows the symbols of the planets, which the student may want to draw on the talismain, along with their corresponding numbers and spheres on the tree, as well as the associated greek and roman deities. the chart in figure 3-g shows the planets, their association to the elements and their best placement (this helps in determining timing for making a talisman. the planetary hours and their ruling figure 3

s: kidneys, throat, parathyroid. calcium level in the body. emotional balance. mercury: brain, nervous system, breathing. mental alertness and concentration. moon: breasts, pancreas, menstruation and conception. to achieve a reconciled heart. work with cycles, fluctuations. pluto: antibodies, defense system, generational or inherited illnesses. 36 figure 3-1 figure 3-j. additional correspondences the symbols of the elements are given in the charts in figures 3-1, 3-j, and 3-k. 3-1 is the more ancient alchemical formula; 3-k gives the elemental symbols according to the tattwa system, which will be explored in more depth in the section on tattwas and sound and color healing. the golden dawn correspondences are included in j. these designs may be employed in any talisman to incorporate its sp

WICCA EIGHT SABBATS OF WITCHCRAFT

th. this may also be a consideration for covens that need to organize activities around the week-end. this date has long been considered a 'power point' of the zodiac, and is symbolized by the bull, one of the 'tetramorph' figures featured on the tarot cards, the world and the wheel of fortune (the other three symbols are the lion, the eagle, and the spirit) astrologers know these four figures as the symbols of the four 'fixed' signs of the zodiac (taurus, leo, scorpio, and aquarius, and these eight sabbats of witchcraft get any book for free on: www.abika.com 20 naturally align with the four great sabbats of witchcraft. christians have adopted the same iconography to represent the four gospel-writers. but for most, it is may 1st that is the great holiday of flowers, maypoles, and greenwoo

efer to the astrological date of aug 6th as old lammas, and folklorists call it lammas o.s('old style. this date has long been considered a 'power point' of the zodiac, and is symbolized by the lion, one of the 'tetramorph' figures found on the tarot cards, the world and the wheel of fortune (the other three figures being the bull, the eagle, and the spirit. astrologers know these four figures as the symbols of the four 'fixed' signs of the zodiac, and these naturally align with the four great sabbats of witchcraft. christians have adopted the same iconography to represent the four gospel-writers 'lammas' was the medieval christian name for the holiday and it means 'loaf-mass, for this was the day on which loaves of bread were baked from the first grain harvest and laid on the church altar

WICCA WITCHCRAFT TODAY

to be of early or pre-roman date' mr. cubbon, who excavated them, told me that this figure was found in the grave of the man with thigh-bones under his chin. i have seen this skeleton; the legs are complete and laid out straight, so it was someone else's thighbones which were used. i have examined the figure, which is the usual type of osiris, with a short sword and scourge crossed on his breast- the symbols of death and resurrection i believe. it is fascinating but improbable to think that cult of osiris could have reached the isle of man at this early date, and i would suggest that it has been sold by some unscrupulous pilgrim as the figure of a saint, if it were not for these reasons. the bones were apparently buried in early norman times and are thought to have been identified as of ki

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the hexalpha used to express the union of the divine and human natures, deemed to exist in jesus, the christ of the new testament. the blending of the two triangles has also numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott been used to typify the union of fire and water; for the early symbol of fire was the triangle apex upward, and that of water the same apex downward. the symbols of air and earth were two similar triangles, each with a cross bar. 70. the talmud says- six things are disgraceful to a wise man. to walk alone at night; to scent oneself for walking by day; to talk with a strange woman in the street; to talk at table with the ignorant; to wear ragged shoes, and to be late at the house of prayer. berachoth, 43. 2. six things lay up capital for hereaft

n will in the 7th race of the 7th cycle become reunited to the spiritual logos and in the end to the absolute. our earth has been already thrice changed, and each cycle sees seven kings (as of edom. there were seven kings of edom, genesis, xxxvi. v. 31; the kabalists consider these as types of primordial worlds which failed to survive their creation. seven is the key to the mosaic creation, as to the symbols of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every religion. there are seven planes of being, the upper three are subjective and unknowable to mankind, the lower four are objective and may be contemplated by man as metaphysical abstractions. so there are the seven principles of man, and the upper triad are parted from the lower group of four at dissolut

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

th might of magic, breaks the palisade in pieces, hews to atoms seven pickets speaks the master words of knowledge" the means taken to that consummation consisted in the training of the will and the elevation of the imagination, a divine power which controls consciousness "relieve yourself to be above body, and you are" says the oracle; it might have added "then shall regenerate phantasy disclose the symbols of the soul" but it is said "on beholding yourself fear" i.e, the imperfect self. everything must be viewed as ideal by him who would understand the ultimate perfection. will is the grand agent in the mystic progress; its rule is all potent over the nervous system. by will the fleeting vision is fixed on tile treacherous waves of the astral light; by will the consciousness is impelled

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

ephemeral is ephemerally interminable.14 as the philosopher eric voegelin observed in his reflections on the historical evolution of ancient israelite cosmology and eschatology, when the revelation of the transcendent god has become the experiential center of order and symbolization, the transcendental implications of the compact symbols are set free; and correspondingly the volume of meaning in the symbols shrinks until the ritual renewal of order in time becomes a prefiguration of its ultimate restoration in eternity. 15 the entelechy of messianic teleology revolves around hope in the future and faith in the past, but the hub, as it were, that makes possible the spinning of the rim, is belief in an eternal present the moment always a semblance of the moment it will never have been in wh

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

3' is light, the sign of illumination. above it stand the double arches, which represent a city. to it came the illuminati. it also signifies presence. through its archways none but the chosen ones may pass. it is the entrance to the city where there is no exit" i have taken the liberty of amalgamating two different visions of the letter 'b' in the sphere group workings. i was simply astounded at the symbols of the archways appearing so clearly" my vision and in that of the sphere group, visions nearly 80 years 163 apart. what was more astounding was the fact that i had never laid eyes on the papers of the sphere group until well after my own work on the letters had been completed. vision of the enochian letter `c /k' veh' traced the letter and went through the astral doorway. the landscap

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ation of kerux lays down a circle of light on the cross of foundation established in the first point of the ceremony. the two symbols together represent here the sun, crucified in space, sacrificing his life so that man may live. hegemon, having received the new life, acknowledges the oneness of the spirit underlying its fourfold manifestation, and with the newly charged lamp of life, consecrates the symbols of the powers of the soul offered up on the altar. when the newly appointed officers later on take up their insignia, they do so with the inner feeling and realization that the powers of their soul have been strengthened and enriched. on completion of this point, the chief confers the new password by the power and authority vested in him. just as the sun at the equinox, by the authorit

these are the pass-signs from the first to the second order, and the secret word is* that is to say, meaning the veil of the tabernacle. it is exchanged by the separate letters. follow me therefore, thus: celebrant. philosophus (who is prompted by the celebrant. celebrant. philosophus (who is prompted. celebrant i invest you with the ribbon of the second order, which is white bordered with gold; the symbols of the 5=6 grade are emblazoned thereon, with the numbers of the 24th, 25th and 26th paths, by which tiphereth is approached from three of the sephiroth that are beneath it. the ribbon is worn over the left shoulder opposite to that of the order of the ;ili. it is worn crosswise therewith in the outer temple; it shows that you have opened the gate of samech and have been admitted to th

, a leading member of the anti slavery society and on the medical staff of london national guard. he was definitely a christian man. there was a prophecy in the order that the order would at some time be taken across the seas to certain islands where it would again flourish. in 1912 dr. felkin, the 41st grandmaster of the order, justified the first part of this prophecy and brought to new zealand the symbols and teachings of the order in preparation for the foundation of the order in new zealand. the doctor believed that the order should be kept very much alive at all costs and gave his very life to this end. mr. reginald gardiner and his wife had established their home in havelock north and were soon joined by a stranger who knocked at their door. the stranger was duly welcomed and these

ideas of the gd on a wide scale, and it is time to do so without secrecy, hoarding of information, or "self-styled, autocratic leaders who profess to being the only game in town" we have grown beyond that period of golden dawn history. hierophants, officers, grades, rituals and ceremony all have their place and it is a valuable one as symbolic tools within our system. but we must be cautious that the symbols do not become things unto themselves (objects of veneration) rather than the means to an end for which they were, and are intended. regardie believed that the time was now to make changes, to abolish secrecy, to disseminate the gd information and that is why he charged hyatt with the responsibility of establishing the foundation, and seeing that his wishes were carried out. that is als

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