Michael Wynn's Occult Reference Library
THE SYMBOLISM

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your 42 forefinger. close your other fingers and thumb, and drop your right hand to your side. imagine that a watery vapor now surrounds you and encloses you. more will be given on these two signs in higher grade levels, as they are used extensively in both magical and astral operations. make sure you are doing these signs at least twice a day with your daily rituals, as it is necessary to affix the symbolism deep in the subconscious mind for it to be effective. the special handshake greeting that is used to greet fellow fraters and sorors of the hermetic order of the golden dawn has several symbolic reminders that help reaffirm the bond and secrets shared by fellow members. when you greet a fellow member of the hermetic order of the golden dawn, stretch out your right hand as you would t

f sensation is slowly but surely becoming accustomed to the energies. so when you have internally reached a state of openness, you can then judge for yourself that the presence of the archangels are truly undoubted. this exercise involves a method to help the aspiring occultist be able to become familiar and aware of the archetypal energies found in the mystical tarot. it allows one to be open to the symbolism as well as the occult powers they wield. in daily use this simple method helps develop one's visualization and basic scrying abilities. meditating with the major arcana can bring forth many helpful energies into one's life. this meditation is also helpful in that it is a prerequisite for pathworking. step 1 91 begin by performing the four fold breath while relaxing all muscles in you

1 10 INITIATION CEREMONY

st, 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 has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in

3 8 INITIATION CEREMONY

icus now before the portal of the 30th path by which he has symbolically entered this grade from the grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle

e the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire symbolized by the upper part of the caduceus. heg: places admission badge aside and leads theoricus to hierophant and then returns to his place. hiereus: heg: rise and face inwards towards the altar. hiero (rising and facing inwards to the altar) before you is represented the symbolism of the garden of eden. at the summit are the supernal sephiroth summed up and contained in aima elohim, the mother supernal, the woman of the 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden

4 7 INITIATION CEREMONY

ns. furthermore it is not so correct, as daath is not properly speaking, a sephira. on this tablet (indicating it) is shown the arrangement of the sephiroth in the four worlds, each sephira with its own 10 sephiroth inscribed inside, so that the total number is 400, the number of tau the last letter of the alphabet. hiereus: resumes his place. heg: leads practicus to tablet in south. heg: this is the symbolism of the altar of burnt offering which king solomon built. it was formed of a four-fold cube, 20 cubits square and 10 feet high, 10 are the principal parts which you here see classified above, as under the sephiroth, and forming thus the triangle of fire above it. heg: leads practicus to tablet in north. heg: this is the symbolism of the brazen sea, which king solomon made. it was 10 c

ABRAMELIN1

nsequently carefully in all cases put the orthography as it there occurs in the ms. 9 vormatie; that is to say, the district under the government of the town of worms called in latin vormatia anciently. 10 in the previous chapter he says that he remained in this path of study for ten years. 11 ie, god. 12 samuel. 13 thus spelt here. 14 aaron the jew. 15 the qabalistical reader will at once remark the symbolism of the numbers ten and seventy-two the first being the number of the sephiroth, and the second that of the schemahamphorasch. but as many readers may be ignorant of the meaning and reference of these terms' i will briefly explain them. the ten sephiroth are the most abstract ideas and conceptions of the ten numbers of the ordinary decimal scale, and are employed in the qabalah as an

ADEPTUS MINOR INITIATION

less essence of the divine spirit, thus developing all from the one, through the many under the government of one "the colors of the varying squares may be either represented by the color of the planet and the color of the force therein mixed together, or by these colors being placed in juxtaposition, or in any other convenient manner; but the foundation of them all is the minutum mundum diagram "the symbolism of the altar was briefly explained to you in the second point. upon the altar stands a black calvary cross, charged with a rose of five times five petals, representing the interchanging energies of m and the elements (chief leads aspirant out of tomb. two adepts replace altar, and all resume their places as at beginning of third point) chief "the head of the pastos is white, charged

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

nsmitted by its means. the niyama corresponding to mercury in its highest forms may readily be divined from what i have already said, but in the technique of yoga he represents the fineness of the method which is infinitely adaptable to all problems, and only so because he is supremely indifferent. he is the adroitness and ingenuity which helps us in our difficulties; he is the mechanical system, the symbolism which helps the human mind of the yogi to take cognisance of what is coming. it must here be remarked that because of his complete indifference to anything whatever (and that thought is- when you get far enough- only a primary point of wisdom) he is entirely unreliable. one of the most unfathomably dreadful dangers of the path is that you must trust mercury, and yet that if you trust

ALEISTER CROWLEY BOOK OF LIES

red, 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 symbolism of tongues is further developed. abrahadabra is our primal example of an interlocked word. we assume that the reader has thoroughly studied that word in liber d, etc. the sigil of cancer links up this symbolism with the number of the chapter. the remaining paragraphs continue the gallic symbolism. book of lies get any book for free on: www.abika.com 146 [149] 70 kappa-epsilon-phi-alp

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

l invocation. it is the method which was usually employed in the middle ages. its advantage is its directness, its disadvantage its 12 crudity. the "goetia" gives clear instruction in this method, and so do many other rituals, white and black. we shall presently devote some space to a clear exposition of this art. in the case of bacchus, however, we may roughly outline the procedure. we find that the symbolism of tiphareth expresses the nature of bacchus. it is then necessary to construct a ritual of tiphareth. let us open the book 777; we shall find in line 6 of each column the various parts of our required apparatus. having ordered everything duly, we shall exalt the mind by repeated prayers or conjurations to the highest conception of the god, until, in one sense or another of the word

"greek studies, and the christian reader will recognise it, incident for incident, in the story of christ. this legend is but the dramatization of spring. the magician who wishes to invoke bacchus by this method must therefore arrange a ceremony in which he takes the part of bacchus, undergoes all his trials, and emerges triumphant from beyond death. he must, however, be warned against mistaking the symbolism. in this case, for example, the doctrine of individual immortality has been dragged in, to the destruction of truth. it is not that utterly worthless part of man, his individual consciousness as john smith, which defies death- that consciousness which dies and is reborn in every thought. that which persists (if anything persist) is his real john smithiness, a quality of which he was

accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude and silence of the hermitage into which the magician has shut himself "mem" is the letter of water, and it is the mem final, whose long flat lines suggest the sea at peace hb:mem-final; not the ordinary (initial and medial) mem whose hieroglyph is a wave hb:mem<symbolism above outlined, yod is the mercurial "virgin word, the spermatozoon concealing its light under a cloke; and mem is the amniotic fluid, the flood wherein is the life-bearing ark. see a. crowley "the ship, equinox i, x> and then, in the centre of all, broods spirit, which combines the mildness of the lamb with the horns of the ram, and is the letter of bacchus or "christ<
the letter of tiphareth, 6, even when spelt as omega, in coptic. see 777 "aeon of osiris" patriarchal age. two sexes. i conceived as the father-wand (yod in tetragrammaton. a the babe is pursued by the dragon, who casts a flood from his mouth to swallow it. see "rev" vii. the dragon is also the mother- the "evil mother" of freud. it is harpocrates, threatened by the crocodile in the nile. we find the symbolism of the ark, the coffin of osiris, etc. the lotus is the yoni; the water the amniotic fluid. in order to live his own life, the child must leave the mother, and overcome the temptation to return to her for refuge. kundry, armida, jocasta, circe, etc, are symbols of this force which tempts the hero. he may take her as his servant< whe

nificance 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 units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon

ters. it was written down once, in a letter to frank bennett> where existence is taken to import that phase of the whole which is the finite resolution of the qabalistic zero. finally, the total numeration of the word aumgn is 100, which, as initiates of the sanctuary of the gnosis of the o.t.o<degree o.t.o> are taught, expresses the unity under the form of complete manifestation by the symbolism of pure number, being kether by aiq bkr<malkuth multiplied by itself<<10 to the 2 power= 100, and thus established in the phenomenal universe. but, moreover, this number 100 mysteriously indicates the magical formula of the universe as a reverberatory engine for the extension of nothingness through the device of equilib

solution of some enigma which is propounded by the sphynx of our own unknown birth-city, thebes. the complicated situation in which we find ourselves is composed of elements; and no element of it came out of nothing. newton's first law applies to every plane of thought. the theory of evolution is omniform. there is a reason for one's predisposition to gout, or the shape of one's ear, in the past. the symbolism may change; the facts do not. in one form or another, everything that exists is derived from some previous manifestation. have it, if you will, that the memories of other incarnations are dreams; but dreams are determined by reality just as much as the events of the day. the truth is to be apprehended by the correct translation of the symbolic language. the last section of the oath o

ALEISTER CROWLEY MEDITATION

tras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5. god. it adds to 66, the sum of the first 11 numbers. 6. he is god, and there is no other god than he. 7. o! let us strictly meditate on the adorable light of that divine savitri (the interior sun, etc. may she enlighten our minds! 8. say: he is god alone! god the eternal! he b

logically the word greek letters here: sigma-upsilon-nu "together with" is the sanskrit "sam" and the hebrew adni is the sanskrit adhi. the phrase "together with the lord" is then literally identical with the word samadhi, which is the sanskrit name of the phenomenon described by saint paul, this union of the ego and the non-ego, subject and object, this chymical marriage, and thus identical with the symbolism of the rosy cross, under a slightly different aspect. and since marriage can only take place between one and one, it is evident that no idea can thus be united, unless it is simple. hence every idea must be analysed by the sword. hence, too, there must only be a single thought in the mind of the person meditating. one may now go on to consider the use of the sword in purifying emotio

g. between these horns is the disk of the sun; from this springs a lotus upheld by the twin plumes of truth, and three other sun-disks are upheld, one by the cup of the lotus, the others beneath the curving feathers. there is still another crown, the crown of amoun, the concealed one, from whom the hebrews borrowed their holy word "amen" this crown consists simply of the plumes of truth. but into the symbolism of these it is not necessary to go, for all this and more is in the crown first described. the crimson cap implies concealment, and is also symbolical of the flood of glory that pours upon the magician from above. it is of velvet for the softness of that divine kiss, and crimson for that it is the very blood of god which is its life. the band of gold is the eternal circle of perfecti

this robe is of a rich silk of deep pure blue, the blue of the night sky: it is embroidered with golden stars, and with roses and lilies. around the hem, its tail in its mouth, is the great serpent, while upon the front from neck to hem falls the arrow described in the vision of the fifth aethyr. this robe is lined with purple silk on which is embroidered a green serpent coiled from neck to hem. the symbolism of this robe treats of high mysteries which must be studied in liber ccxx and liber cdxviii; but having thus dealt with special robes, let us consider the use of the robe in general. the robe is that which conceals, and which protects the magician from the elements; it is the silence and secrecy with which he works, the hiding of himself in the occult life of magick and meditation. t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

hoor-paar-kraat, the god of silence; for his word is the speech of the silence. the new comment aiwass is the name given by ouarda the seer as that of the intelligence communicating. see note to title. hoor-paar-kraat or harpocrates, the "babe in the egg of blue, is not merely the god of silence in a conventional sense. he represents the higher self, the holy guardian angel. the connexion is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see ii:8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now as "one" or aleph he represents the male principle, the first cause, and the free bre

med azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe,the starry blue, are mine, o ankh-af-na-khonsu" the old comment 14. this verse is a direct translation of the first section of the stele. it conceals a certain secret ritual of the highest rank, connected with the two previous verses. the new comment this is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the

ALEISTER CROWLEY EQ I 5

of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at f

ALEISTER CROWLEY EQUINOX EQ I 2 2

reat angel sandalphon answered and said "i am the reconciler for the earth and the soul of the celestial therein. equally is form invisible in total darkness and in blinding light" the hiereus and hegemon return to their seats, whilst the hierophant and neophyte remain, both facing the altar. here the "hierophant" confers on the neophyte the secrets and mysteries of the grade; and explains to him the symbolism of the temple as follows "the three portals facing from the east are the gates of the paths which alone conduct to the inner "the letters shin, tau, and qoph, make by metathesis hb:taw hb:shin hb:qof (qesheth, which signifies a bow, the rainbow of promise stretched over our earth. this picture of the flaming sword of the kerubim is a representation of the guardians of the gate of ede

on page 267 approximated below. hb:taw_ hb:shin_ hb:qof tablet of air_ lamp/ dais pentacle_ h fan. lights shaded_ black white_ kerux hegemon_ tablet of earth_ fan_ hell_ eden/ salt salt/ red lamp) o_ cup_ hiereus_ diagram 20. arrangement of the temple for the 32nd path in the 2= 9 ritual. similarly the zelator passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presenc

le in the thirty-second path leading thereunto, through which you have just passed, the kerubic guardians are represented; and the palm-trees, or trees of progression in the garden of eden. honoured "hegemon" conduct the zelator to the west, and place him there before the portal of the thirty-second path through which he has just entered" the zelator then seeks entrance by the caduceus of hermes, the symbolism of which the "hegemon" explains to him. 268 6 "see 777" cols. cvi, cvii, p. 23. illustration on page 269 approximated below_ hb:resh hb:samekh hb:tzaddi/ tablet/ of air_ kamea la/ dais) pentacle moon of mp_ on tree moon_ hierophant of life_ tablet of salt salt nb: here lineal earth is placed figures/ lamp a drawing_ of the tree of life lights unshaded with serpent tree of life& paths

of east. incense_ black white_ salt salt spirit tablet_ of earth lamp altar_ 19thkey of_ tarot_ geomant(ic_ names& figures/ sigels of and_ olympic talismans planetary spirits_ cup lamp_ hiereus hegemon_ water_ banner of west tablet of water_ planetary. tarot& symbols_ attributions compounded_ hb:taw_ diagram 30. arrangement of the temple for the 30th path in the 3= 8 ritual. and then enters upon the symbolism of the nineteenth key of the tarot, which resumes these ideas: the sun has twelve principal rays which represent the zodiac; these are divided into thirty-six rays to represent the thirty-six decantes; and then again into seventy-two quinaries. thus the sun itself embraces the whole creation in its rays. the seven hebrew yodhs falling through the air refer to the solar influence desc

anic symbols allotted to each geomantic figure.18 the "hierophant" now confers upon the theoricus the title of lord of the thirteenth path, who quits the temple for a short time. by means of the symbol of the stolistes- the chalice of lustral water- the theoricus 273 seeks entrance to the temple. the "hierophant" rises, and facing the altar, addresses the theoricus thus "before you is represented the symbolism of the garden of eden, at the summit is the supernal eden containing the three supernal sephiroth. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth. and a river nahar went forth out of eden, namely, from the supernal triad, to water the garden- the rest of the sephiroth. and from thence it was divided into four head

ans "the unicorn from the stars" and gives him the symbol of maim- water. the closing of the temple now takes place, and the prayer to the undines is rehearsed, and in the name of elohim tzabaoth is the dismissal pronounced. illustration on page 275 discussed (too complex for a full description. weh note- this figure represents a theory of eden on the tree of life that is very much different from the symbolism of traditional qabalah, as presented in the "sepher yetzirah" and other sources. the same is true of the particular method of division of this tree into the trees of life and the knowledge of good and evil "diagram 33. the garden of eden" this figure can be divided into three units, one atop the other. at the top is a large ring-circle. it contains a depiction of the sun with the nam

horns, that immediately below the man two and the rest one each. this illustration is marked "a.o.s" for austin osmond spare, the artist. illustration on page 283 described "diagram 52. the altar symbol in the 4= 9 ritual" this is a calvary cross hanging down from an upright equilateral triangle. there is a smaller equilateral triangle centered within the larger one. the hierophant then explains the symbolism of the temple, and says "i now congratulate you on having passed through the ceremony of the 4= 7 of philosophus and in the recognition thereof, i confer upon you the mystic title of 'pharos illuminans' which signifies- the illuminating tower of light, and i give you the symbol of hb:shin hb:aleph (ash, which is the hebrew name for fire. having passed through this grade, the newly ma

ALEISTER CROWLEY EQUINOX EQ I 2 3

of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at f

ALEISTER CROWLEY EQUINOX EQ I 3 2

llar; arms crossed on breast, not hiding symbol; hands rest on shoulders bearing scourge and crook; between them and under them the taro. the lid of the pastos is closed and the altar stands over its centre. the "second" and "third adepts" are outside the vault. the elemental and kerubic figures hang outside the door of the vault. 216 the aspirant is admitted, and the second adept explains to him the symbolism of the door, ending by saying] forget not, therefore, that the tablets and kerubim are the guardians of the vault of the adepts. let thy tongue keep silent on our mysteries, and restrain even the thoughts of thy heart, lest a bird of the air should carry the matter [the "third adept" then points out to the aspirant that beneath the letters cxx he will find the following v+ x^ which i

points out rose cross as an external emblem of the completion of the great work. in the life of jesus christ the master, the most notable events are_ he is cloistered at 5; when 30 he takes disciples and begins ministrations. when 32 (paths and sephiroth) he takes 4 others and is the one among the 7 (or the 3 and the 4= 12. at 106 he dies (106 is "attained" and hb:nun-final hb:vau hb:nun scorpio. the symbolism of 120 having been accomplished, his tomb is found. this is the tomb of the postulant (note geomantic angelic symbolism of iao and inri) the l sign is the svastika (see z in 0= 0 ritual for meaning) also svastika hath 17 squares showing iao synthetical.23 and the svastika includeth the cross "even as a child in the womb of its mother to develop itself anew &c &c (cry of 29th aethyr.)

e great work accomplished; for in his heart is kether, the centre of light, and the rosy cross is in his body "i.e, his nephesch is redeemed while his mind is ever open to the descending floods of the influx from the higher. now the chief adept is again isis, and instructs. she formulateth ahih and tiphereth, and the light is finally fixed as the analysis of the key word, synthesising and uniting the symbolism of the entire ceremony again by the pyramid formula. minutum mundum. the light is shown divided and balanced in the tree. crook and scourge. the light is shown in the symbols of osiris. serpent and sword. the light-bearers run and return. mystic mountain of abiegnus. the abodes of light are only reached by a steep ascent. the vault is then explained on microcosm lines. note that 40 s

ALEISTER CROWLEY EQUINOX EQ I 3

of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at f

out such disintegration; seeing that it would speedily attract an occupant: which would become a terrible vampire preying upon him who had called it into being. and after frequent rehearsals of this operation, the thing may be almost done "per "nutum" part hb:mem: transformations a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism of the sphere of sensation. f. invocation of the higher: the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken: the restriction 159 and definition of this as a clear form and the actual baptism by water and by fire with the "mystic name of the adep

ALEISTER CROWLEY EQUINOX EQ I 4 2

tors, and not our ancestors; it is we who sacrifice to many gods, and not those little bushmen who felt and saw and lived with the one great spirit. let us therefore mention that the chief points, a few out of a score, that have struck us are- the custom of the mark sacred stone; the universality of horus worship; the startling identity of hieroglyphics, all over the world, with the egyptian; and the symbolism of the great pyramid, and its use as a temple of initiation. a few others, however, do not understand. on p. 80 dr. churchward traces the "bull roarer" back to egypt. but we can find no proofs of these ever having been used there. in australia, as he states, they were used, and so also in new zealand and new guinea and over most of europe; in sussex, country boys to this day use them

ALEISTER CROWLEY EQUINOX EQ I 4

of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at f

complex array of secondaries, curving to the outside and coming to two points just above the top of the head. these join in two white featherlets a semicircular curve at the base, just above the brows. there is a stylized descending gray dove in the midst, just above the lower white featherlets. a white light seems to be seen through the backs of the wings just above the dove. for the meaning of the symbolism of these "closed" wings, see the footnote below, page 147 in the equinox. the upper 2/5's of the space contains a large circular device, representing the shasrara. this looks a bit like the head of a thistle and has 72 elongated spikes emanating outward in a circle to define the outer edge of the next inward feature, a white ring. the spikes have rounded bottoms with a dot in the cen

account, proving what at present he could only believe. the following is a condensed table of such of his meditation practices as have been recorded between january and april 1901. object meditated upon. time. remarks. winged-globe.143 4 min. the entire meditation was bad. tejas ak sa.144 3" there was no difficulty in getting 139 see also "the yogasara-sangraha" p. 74. 140 it is to be noted that the symbolism made use of here is almost identical with that so often made use of in the yoga shastras and in the vedanta. the union of kundalini (shakti) and shiva. 141 revelation, xxi, 1-4. 142 "the bhagavad-g ta" ii, 69, 70; vi, 32. cf "konx om pax" pp. 73-77. 143 the ordinary egyptian winged-globe is here meant, but as visualized by the mind's eye; the meditation then takes place on the image

ALEISTER CROWLEY EQUINOX EQ I 6 2

of mysticism and the results of comparative religion' and so far as any book can succeed in such an attempt, this book does succeed; that is to say, it condenses in some sixty pages as much information as many an intelligent reader at the museum has been able to collect in years. the book proper consists of a table of 'correspondences' and is, in fact, an attempt to reduce to a common denominator the symbolism of as many religious and magical systems as the author is acquainted with. the denominator chosen is necessarily a large one, as the author's object is to reconcile systems which divide all things into 3, 7, 10, 12, as the case may be. since our expression 'common denominator' is used in a figurative and not in a strictly mathematical sense, the task is less complex than appears at f

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

hose who do not become masters in physical incarnation, take their subsequent initiations elsewhere in the system. all are- 12- initiation, human and solar copyright 1998 lucis trust in the logoic consciousness. one great fact to be borne in mind is, that the initiations of the planet or of the solar system are but the preparatory initiations of admission into the greater lodge on sirius. we have the symbolism held for us fairly well in masonry, and in combining the masonic method with what we are told of the steps on the path of holiness we get an approximate picture. let us enlarge somewhat: the first four initiations of the solar system correspond to the four "initiations of the threshold" prior to the first cosmic initiation. the fifth initiation corresponds to the first cosmic initiat

stated times, when specific work has to be done. it is used not only at the initiating of men, but at certain planetary functions of which nothing is at present known. it has its place and function in certain ceremonies connected with the inner round, and the triangle formed by the earth, mars, and mercury. the purpose of the rods of power. in the sceptre of a ruling monarch at this day is hidden the symbolism of these various rods. they are duly recognised as symbols of office and of power, but it is not generally appreciated that they are of electrical origin, and that their true significance is concerned with the dynamic stimulation of all the subordinates in office who come under their touch thus inspiring them to increased activity and service for the race. the great rod of power of t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

t pace in opposite directions, and producing a unified whole. these wheels are portrayed as manifesting electric blue flame- 749- a treatise on cosmic fire copyright 1998 lucis trust rotating and revolving with great rapidity around an equal-armed cross. the cross is pictured in orange fire with a deep emerald green circle, flaming at the point in the centre where the four arms of the cross meet. the symbolism of these colours links this fourth path to the solar system preceding this one. in that system the sirian influence was more potent than in the present one. it is not possible to add more to this beyond pointing out that the quality gained by the adept who treads this path may not be revealed. he comes under the concentrated influence of the energy which is identified with the planet

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hly unified and the desire to experience through physical plane contacts is so dominant, that the many modifications of the mind are all turned towards the same object. when the condition is reversed and the man on the physical plane effects his own liberation, it is also by the same method, one-pointedness and unification. the old commentary makes this clear in certain lines found in relation to the symbolism of the five-pointed star. they are as follows "the plunge is downward into matter. the point descends, darts through the watery sphere and pierces into that which looms inert, immobile, darkling, silent and remote. the point of fire and stone unite, and harmony and union on the downward path are reached "the flight is upward into spirit. the point ascends, lifting the two behind and

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

and..is the necessary prelude of pure contemplation."11(77) iii. the stage of contemplation we are entering a realm of realization now which is much handicapped by two things: the use of words, which only serve to limit and distort, and the writings of the mystics themselves which- 58- from intellect to intuition copyright 1998 lucis trust while they are full of wonder and of truth are colored by the symbolism of their race and age, and by the quality of feeling and emotion. the mystics, as a general rule, drift to and fro between moments of high illumination or of vision, and "the misty flats" of intense feeling and longing. they are either undergoing the joy and ecstasy of realization that lasts but a fleeting moment, or the agony of desire for the continuation of the experience. there s

ibed, in its turn, as producing three effects: that of an illumined intellect, of intuitive perception, and an inspired life upon the- 65- from intellect to intuition copyright 1998 lucis trust physical plane of existence. this condition is recognized by all mystics, and by all writers upon the subject of the mystic revelation. the thought of a light which enters in and which shines upon our way, the symbolism of an intense irradiation or blinding radiance which accompanies the phase of divine contact, are so general in their use that we have come to look upon them simply as something couched in mystical phraseology, which means relatively little more than an attempt of the visionary aspirant to express in words the wonders that he has sensed. it seems, however, on investigation, that ther

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

erein 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 the etheric or vital body, for it is by understanding the nature of the energies displayed and the unified nature of the form and work that some idea as to the work of the soul, the middle principle in nature, can be grasped. 5. the symbolism is also carried forward when one remembers that the etheric body links the purely physical, or dense body with the purely subtle, the astral or emotional body. in this is seen the reflection of the soul in man which links the three worlds (corresponding to the solid, liquid and gaseous aspects of the strictly physical body of man) to the higher planes in the solar system, linking thu

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

individual. men are, as yet, too interested in the particular and the individual to find it easy to apply the same interest to the greater whole in which they "live and move and have their being" nor do they at this time (as a general rule) possess that inner mechanism of thought and that intuitive perception of truth which will enable them easily to grasp the significance of that which underlies the symbolism of words, or to see clearly the subjective outline under the objective form. but the effort to understand carries its own reward, and the attempt to grasp and comprehend the soul-cosmic, universal, planetary and individual leads inevitably to an unfoldment of the mental apparatus (with a subsequent development of the, as yet, quiescent brain cells) which must eventually produce a co

his emotional processes, so god dwells withdrawn in his mind nature; the world that he has created and pervaded with his life, goes forward towards the goal for which he has created it. within, however, the radius of his appearing form, greater activities are going forward; varying states of consciousness and stages of awareness are to be seen; developing degrees of sentiency emerge, and even in the symbolism of the human form we have such differing states of sentiency as are registered by the hair, by the internal organisms in the body, by the nervous system, by the brain, and by the entity we call the self (who registers emotion and thought. in the same way does the deity, within the solar system, express as wide a divergence of consciousness. there is a body consciousness; there is a s

ically that we cannot today even guess at the form it will take. the next ten years will see a greatly increased merging of the first three forms of light, and those of you who are awake to these issues and happenings will find it interesting to note what is going on. the consensus of opinion in the religious and spiritualistic fields and in the field of biblical prophecy, and likewise a study of the symbolism of the pyramid, lead students to believe that the immediate future will see some great event and some unforeseen spiritual happening. this should be duly anticipated, and careful preparation should be made for it. i refer not to any coming of any individual. i refer to a natural- 72- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust process with

may be presented in the following manner: the human kingdom. brain. the two head centres. vocal organs the animal kingdom. stomach. the solar plexus. liver. the vegetable kingdom. heart. the heart centre. lungs. the throat centre. the mineral kingdom. generative organs..the sacral centre. the base of spine. the relation of the seven centres to the various kingdoms in nature can be here seen, and the symbolism of the human form can be noted. the seven kingdoms as a whole can also be seen as having the following relations: 1. mineral kingdom .b ase of spine. adrenals. 2. vegetable kingdom. heart centre. thymus- 138- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 3. animal kingdom. solar plexus. pancreas. 4. human kingdom. sacral centre. gonads. 5. e

ds, there is a true union of the higher and the lower energies, you will have the emergence of beauty in form, the enshrining of some aspect of truth in appropriate expression, and thus the enriching of the world. where there is this synthesis, the true creative artist begins to function. the throat, the organ of the word, expresses the life and manifests the glory and the reality behind. such is the symbolism lying behind the teaching of the fusion of the lower energies with the higher, and of this, physical plane sex is a symbol. mankind today is rapidly becoming more creative, for the transfusion of the energies is going on under the new impulses. as we develop the sense of purity in man, as the growth of the sense of responsibility is fostered, and as his love of beauty, of colour and

m forward into the new age and into the world of- 187- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust right motive and right action. man has to learn and deeply grasp the fact that the main purpose of sex is not the satisfaction of the appetites, but the providing of physical bodies through which life may express itself. he has to understand the nature of the symbolism underlying the sexual relation, and by its means grasp the scope of the spiritual realities. the law of sex is the law of those relations whereby life and form are brought together in order that divine purpose may be seen. this is a fundamental law of creation, and it is true, whether one is dealing with the informing life of a solar system, with the birth of an animal, or with the a

cles of waxing and waning potency, produced by the interplay of the rays which produce what is called in the ancient archives "the intrusion of one or another of the seven brothers who block the door from whence the force emerges, and "the disappearance of that radiant brother who passes on his way and leaves behind an open door through which another brother can pass upon his mission preordained" the symbolism is clear. the cycles of the second ray are dynamic and recur in a regular rhythm at this time and during the twenty-five thousand years of a zodiacal cycle in sequences of five hundred years. therefore in 1825 the potency of this ray began to decline as the peak of its two hundred fifty years emergence was reached. it was the gradual withdrawal of this ray which led to that growth of

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ds 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 a journey; each stage and each dramatic happening comes at the end of a period of travel. the symbolism of this is apparent "the treading of the path" is a familiar way of describing the approach of a human being to the mysteries. it is interesting to note that today the whole world is on the move. everybody is travelling and journeying a process symbolic of an inner condition of search and movement towards a preordained goal. travel by rail, by steamship and by airplane is today the l

which the virgin holds. bethlehem means the "house of bread" and there is therefore an obvious connection between these two words. this constellation is also composed of three stars in the shape of a cup. this is the true holy grail, that which contains the life blood, the repository of the sacred and the holy, and that which conceals divinity. these are astronomical facts. the interpretation of the symbolism attached from ancient days to these constellations is as old as religion itself. whence came the signs, and how the meanings and symbols associated with them came into being, is lost in the night of time. they have existed in men's minds and thoughts and writings for thousands of years, and are our joint heritage today. the ancient zodiac of dendera (antedating christianity by severa

oncordance, the name mary means "the exalted of the lord" as one says these words, the famous picture, by mulillo, of the virgin, standing on the crescent moon and being gathered up into the clouds of heaven, comes to mind. such is the assumption of the virgin into glory. there is another interesting point in connection with the constellation virgo, upon which we might touch. mary, the virgin, in the symbolism of the ancient wisdom, stands for virgin matter, for the substance which nurtures and nourishes and hides within itself the christ child, the christ consciousness. in the last analysis, it is through form and matter that god stands revealed. that is the story of the divine incarnation. matter, overshadowed by the holy ghost, the third person of the trinity, brings to the birth the se

1 there are therefore two kinds of baptism: 1. that of john the baptist, which is the baptism by water. 2. the baptism of jesus christ, which is that of the holy ghost and of fire. in these two symbols much of the story of human development is summed up, and the joint work of john the baptist and of jesus produced a synthesis which is indicative of the immediate objective of our racial endeavour. the symbolism is exact according to the ancient mystery teaching. a close study of this symbolic rendering of a basic truth would greatly profit the seeker in all countries, and an understanding of the significance of the symbols employed would throw much light upon reality. in the evolution of the race the sentient feeling nature is first developed, and water has ever been the symbol of that natu

f the holy spirit. thus jesus went up from nazareth and galilee to take the next step which was indicated in his experience. as the result of life experience and inner consecration, he was ready for the next initiation. this was taken in the river jordan. jordan means "that which descends" but also, according to some commentators, that which "divides" as a river divides and separates the land. in the symbolism of esotericism the word "river" frequently means discrimination. we have seen that water symbolises the emotional nature, and that the purification in jordan, through baptism, typifies the complete cleansing of all feeling, of all wishes and of that desire life which is the determining factor with most people. the first initiation symbolises the dedication of the physical body and th

f which he can and does at times accord. christ's three friends had been admitted to a degree of intimacy with him which warranted their being chosen as his companions at the scene of his experience, wherein he staged, for the benefit of humanity, a symbolic event as well as a definite experience for which arrangement had duly to be made with the participants correctly chosen and trained, so that the symbolism which they embodied might appear, and their intuitive reactions be rightly directed. it was necessary that christ should have with him those who could be depended upon to recognise divinity when it appeared, and whose intuitive spiritual perception would be such that for all time the inner meaning might be made apparent to those of us who have followed later in his steps. this is a p

rist must be recognised, first of all, in the cosmic sense. the cosmic christ has existed from all eternity. this cosmic christ is divinity, or spirit, crucified in space. he personifies the immolation or sacrifice of spirit upon the cross of matter, of form or substance, in order that all divine forms, including the human, may live. this has ever been recognised by the so-called pagan faiths. if the symbolism of the cross is traced far back, it will be found that it antedates christianity by thousands of years, and that finally, the four arms of the cross will be seen to drop away, leaving only the picture of the living heavenly man, with his arms outspread- 112- from bethlehem to calvary copyright 1998 lucis trust in space. north, south, east and west stands the cosmic christ upon what i

kingdom in which men and all forms would be free from death a kingdom of which the man released from the cross should be the symbol. we thus complete the entire circle, from the man in space, with arms outspread in the form of a cross, through the sequence of crucified saviours, telling us again and again what god had done for the universe until we arrive at the culminating son of god who carried the symbolism down on to the physical plane, in all its stages. he then rose from the dead to tell us that the long task of evolution had at last reached its final phase if we so choose, and if we are ready to do as he did pay the price, and, passing through the gates of death, attain to a joyful resurrection. st. paul sought to bring this truth home to us, though his words have been so often dist

he religious mind founders and is split against itself."42 upon this rock christ did not founder, but he had his moments of intensest agony, finding relief only in the realisation of the fatherhood of god and its corollary, the brotherhood of man "father" he said. it was this sense of unity with god and his fellowmen which led him to institute the last supper, to originate that communion service, the symbolism of which has been so disastrously lost in theological practice. the keynote of that communion service was fellowship "it is only thus that jesus creates fellowship among us. it is not as a symbol that he does it. in so far as we with one another and with him are of one will, to place the kingdom of god above all, and to serve in behalf of this faith and hope, so far is there fellowsh

reaching perfection and whose nature is becoming irradiated by divine love, the major characteristic of the second person of the divine triplicity, the soul, the son of god, whose nature is love. as we have seen, mary represents the third person of the trinity, the material aspect of nature which cherishes and nurtures the son and gives birth to him in bethlehem. in these words christ, utilising the symbolism of these two persons, relates them to each other, and practically says: son, recognise who is to give thee birth at bethlehem, the one who shelters and guards the christ life. to his mother, he says: recognise that in the developed personality there is latent the christ child. matter, or the virgin mary, is glorified through her son. therefore the words of christ have a definite refe

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

ht of theosophy.uscopyright 1998 lucis trust esoteric psychology- volume ii treatise on the seven rays volume ii by alice a. bailey copyright 1942 by lucis trust copyright renewed 1970 by lucis trust- 1- copyright 1998 lucis trust chapter i the egoic ray i. the growth of soul influence before taking up our subject as outlined at the close of the previous volume, i would like to speak a word as to the symbolism we will employ in discussing egoic and personality control. all that is said in this connection is in an attempt to define and consider that which is really undefinable and which is so elusive and subtle that though we may call it energy or force, those words ill convey the true idea. we must, therefore, bear in mind that, as we read and consider this treatise on psychology, we are t

fice of a world saviour. this is the theme of the historical romance of all those great sons of god who down the ages, have arrived at an understanding of the significance of the divine purpose of god, of the word incarnated through a planet, of those solar angels who are themselves, the word incarnate through a human form. whether they enact this drama, as did the christ, so as to present to man the symbolism of death and sacrifice, or whether they enact this drama, as did the buddha, so as to demonstrate to man the sacrifice and death of personal desire (to mention only two of the manifested sons of god, the christ and the buddha, the theme remains the same, the death of that which is lower in order to release that which is higher, or on a larger scale the death of that which is higher i

the experience of life on earth, until he had exhausted all his resources and there was naught left but the eventual sacrifice of what he held so dear, but had discovered to be so unsatisfying. for these things of lesser values, he had sacrificed the higher values, and had to return again whence he came. such is the life story of all the sons of god who came into incarnation, as given to us under the symbolism of the bible. but the theme in all the world bibles is the same. this urge to sacrifice, to relinquish this for that, to choose one way or line of conduct and thus sacrifice another way, to lose in order eventually to gain, such is the underlying story of evolution. this needs psychological understanding. it is a governing principle of life itself, and runs like a golden pattern of b

ication. he is then ready to tread the final stages of the path. these seven laws are the basis of all true psychological understanding and, when their influence is better grasped, man will arrive at real self knowledge. he will then be ready for the fourth initiation which releases him from all further need for rebirth. this is the truth which underlies the masonic teaching, which is given under the symbolism of the first eighteen degrees. these can be divided into four groups of degrees: entered apprentice, fellow craft (followed by the mark degree) master mason (followed by the h.r.a) and the grouped degrees, four to seventeen, in the scottish rite. these seventeen degrees prepare the man for the fourth or fundamental degree, taken by a man who is a master mason. it can only be taken wh

i copyright 1998 lucis trust and personality potencies, of love in place of desire and attraction, of divine relationship instead of human relations. but this whole subject is still interpreted in terms of duality. sex is still imaginatively in his consciousness and is not relegated to a balanced place among the other instincts of the human nature; the result is an almost pathological interest in the symbolism of sex and what might be called a spiritualised sex life. this tendency is amply exemplified in the writings and experiences of many of the mystics of the middle ages. we find such expressions as the "bride of christ, the "marriage in the heavens, the picture of christ as the "heavenly bridegroom" and many such symbols and phrases. in the song of solomon, you find a masculine renditi

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

which is in you; this will be to the garden of your soul what the sun is to the gardens of the world. watch the rays of light pouring out over the garden, awakening it to colour and beauty, arousing it to movement and life, and calling forth the song of the birds and the hum of the bees and evoking it to a responsive loveliness. there i may meet you when the clouds of glamour roll away. ponder on the symbolism hidden in this garden and work steadily for the next few months from this centre of love and light. january 1936 my brother and my friend: the same instructions, the same objective and the same necessity to cultivate the spirit of liberating love will suffice to occupy you during the next few months. you are now entering a period of crisis. forget not that i have told you this and wa

ALICE A BAILEY13 PROBLEMS OF HUMANITY

h whose mind the majority of dogmatic interpreters claim familiarity. theology is simply what men think is in the mind of god. the more ancient the scripture, the greater, necessarily, the distortion. the doctrine of a vengeful god, the doctrine of retribution in some mythical hell, the teaching that god only loves those who interpret him in terms of some particular school of theological thought, the symbolism of the blood sacrifice, the appropriation of the cross as a christian symbol, the teaching about the virgin birth and the picture of an angry deity only appeased by death are the unhappy results of man's own thinking, of his own lower nature, of his sectarian isolationism (fostered by the jewish old testament, but not generally found in the oriental faiths) and of his sense of fear

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

one of them for a moment: 1. there is, first of all, his statement to his parents 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 spirit

teacher. he is the world teacher and not a christian teacher. he himself told us that he had other folds and to them he has meant as much as he has meant to the orthodox christian. they may not call him christ, but they have their own name for him and follow him as truly and faithfully as their western brethren. let us look for a moment at the erroneous interpretations given to the gospel story. the symbolism of that gospel story an ancient story-presentation often presented down the ages, prior to the coming of the christ in palestine has been twisted and distorted by theologians until the crystalline purity of the early teaching and the unique simplicity of the christ have disappeared in a travesty of errors and in a mummery of ritual, money and human ambitions. christ is pictured today

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

so produces conflict and the personality fights the soul. but paralleling this well known conflict, another battle goes on between the ethers composing the disciple's etheric body and the downpouring higher ethers. of this a man is not so conscious, but the battle is a very real one, affecting primarily the health of the physical body, and falls into five natural stages which we call initiations. the symbolism of the rod of initiation teaches us that (during the initiatory process) this rod, directed by the christ or by the lord of the world, as the case may be, is used to stabilise the higher ethers within the personality by an access of applied energy which enables the initiate to retain that which is from above, in order that "as above, so below" there are three angles from which the et

y; energy is now regarded as all that is; manifestation is the manifestation of a sea of energies, some of which are built into forms, others constitute the medium in which those forms live and move and have their being, and still others are in process of animating both the forms and their environing substantial media. it must also be remembered that forms exist within forms; this is the basis of the symbolism which is to be found in the intricate carved ivory balls of the chinese craftsmen where ball within ball is to be discovered, all elaborately carved and all free and yet confined. you as you sit in your room are a form within a form; that room is itself a form within a house, and that house (another form) is probably one of many similar houses, placed the one on top of another or els

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

throat falls into disuse as the creative period of throat activity begins. it acts as a "mediator" between the higher and the lower creative organs (between the sacral and the throat centres) and leads eventually to that creative activity which is consciously that of the functioning soul. vulcan was one of the first creative workers among men. he was also related to "cain who killed his brother" the symbolism underlying these ancient myths will be easily interpreted by the intuitive student. some of the tasks which i propose to undertake in this section of our treatise on the seven rays are as follows: 1. consider why five of the seven rays express themselves through two sets of planets sacred and non-sacred and also which centres these two groups of rays govern. thus we shall relate: a

ning star which it has been rightly presumed exists in the constellation taurus, the bull, being found in the pleiades. at the same time it appears, from the standpoint of our planet, to be passing through the twelve signs of the zodiac; this is a symbol macrocosmically considered, of the dramatic centralised point of view of the individual human being, the microcosm. it is interesting to compare the symbolism and the underlying truth connected with the lesser and the greater zodiacs and with their twelve month and their 25,000 year cycles. they bear out much that i have given you anent the soul, influenced by the esoteric planets eventually, and the personality, influenced by the orthodox planets. the greater zodiac is symbolic of the soul and the lesser of the personality. in the persona

he most rocky and arid of the world's places and it, therefore, relates man to the mineral kingdom; it is also the sign of the crocodiles which live half in the water and half on dry land; it is spiritually- 92- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the sign of the unicorn which is the "fighting and triumphant creature" of the ancient myths. under the symbolism of the above creatures, this sign gives us a rather complete picture of man with his feet upon the earth, yet running free and climbing to the heights of worldly ambition or of spiritual aspiration in search of what he realises (at any particular time) to be his major need. as the goat, he is man, the earthly, human, greedy seeker after the satisfaction of desire, or man, the equally

ush of man, the bull of god, towards the goal of illumination and the emergence of the soul from bondage with the two horns (duality) protecting the "eye of light" in the centre of the bull's forehead; this is "the single eye" of the new testament which makes the "whole body to be full of light" then capricorn, the goat, related particularly and closely to aries, but hiding (as an esoteric blind) the symbolism of the unicorn in which the two horns and the single eye are blended and depicted by the long straight horn of the unicorn in the centre of the forehead. behind all the above lies the dual mystery of leo, for leo is as far as humanity is concerned the key or clue to the entire zodiac and around the constellation leo two great mysteries are found: 1. the mystery of the sphinx, connect

heir higher and their lower aspects these signs hold the secret of the "horns of strife and the horn of plenty subjected to and guarded by the horn of life" again, an ancient proverb runs "the ram when it has become the scapegoat, has sought illumination as the bull of god and has climbed the mountain top in the semblance of the goat changes its shape into the unicorn. great is the hidden key" if the symbolism is carried a little further, it might be stated that: 1. the ram leads us into the creative life of earth and into the darkness of matter. this is the blue of midnight- 94- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the bull leads into the places of desire in search of "wrathful satisfaction" this is the red of greed and anger, changing

christ, and "he was transfigured" before all men. at the same time, he received the vision of the father and of what he had to do as he "went up to jerusalem" the place of death and likewise the city of peace. this jerusalem is pisces. in aquarius, christ put his disciples in touch with the "man, bearing a pitcher of water" aquarius, and in the upper room introduced them to union and unity under the symbolism of the communion feast. for that feast, humanity is today preparing, as we saw when studying the last constellation. the astrological significance of the new testament is as yet little understood. christ was born in capricorn, fulfilled the law under saturn, initiated the era of intelligent brotherhood under venus and is the perfect example of the capricornian initiate who becomes th

on his knees, is indicative of this deep need of the capricornian for humility. india is ruled by capricorn and india knows this truth. though india has permitted the physical act to usurp the place of a spiritual attitude, yet the symbolic meaning is eternally true. when the man born in capricorn can kneel in spirit and in truth, he is then ready for the initiatory process upon the mountain top. the symbolism underlying the astrological fact that mars is exalted in capricorn, whilst the power of the moon is lessened in that sign, and jupiter and neptune both fall, is significantly beautiful and instructive. mars is the god of war, the producer of conflicts, and in this earthly sign mars triumphs in the early stages of the evolution of the fourth creative hierarchy and in the life history

nd, whilst in its highest jupiter is the outgoing expression of love, which attracts magnetically to itself that which is desired this time the good of the whole. in capricorn, therefore, jupiter reaches its lowest point of expression in the densest material aspect, and then as love and selflessness triumph this lowest aspect vanishes and disappears. it is to the "fall" of the highest aspect that the symbolism refers, and then later to the fall or disappearance of all that is base and low. love is fallen and blinded when desire is rampant; desire vanishes when love triumphs. neptune is often spoken of as falling in this sign and for the same reasons. neptune is the god of the waters, and is esoterically related to pisces. it should be noted that both neptune and jupiter are exalted in canc

in its influence upon the man who is still upon the mutable cross. then the energy of the pointer furthest from the pole star begins to make its presence felt and a sense of right direction or guidance is registered by the disciple upon the path, and such guidance (when followed) leads man nearer to the hierarchy. it is here that the divine necessity of achieving alignment is portrayed for us in the symbolism of the sky and when it has been achieved then there is a direct inflow of divine energy and man is linked up in a new and creative manner to sources of divine supply. astrologers will do well (in connection with the horoscopes of disciples and particularly of initiates) to consider the two pointers and the pole star. they are mysteriously connected with the three aspects of incarnate

den christ is wisdom or pure reason. venus, pure love-wisdom, falls into generation in this sign and occultly "descends to earth" and stands (as the secret doctrine has so carefully pointed out) for the gift of mind and of divinity, embodied in the son of mind and thus for the descent of the christ principle into generation or into matter. virgo and venus are together two aspects of intelligence. the symbolism of the descent of spirit into the womb of the virgin mother is preserved for us in the astrological fact that venus falls in this sign; esoterically, she disappears from view and vanishes into the darkness. neptune, the expression of the sixth ray of idealistic devotion, is naturally rendered more impotent in this sign and simultaneously his "power is lessened" for the drive and urge

e the repositories of past experience, of gained quality, and of the particular note which the body of which it is the nucleus has achieved. they are material in nature, are connected only with the form aspect, and are imbued with as much of the quality of consciousness as the soul has succeeded in developing in the three worlds. the whole subject is most abstruse and will be only understood, and the symbolism involved rightly interpreted, when clairvoyance is a normal attribute of average man. then the focus of the substance in any form (its galvanising centre) can be seen. i do not here advise much reflection on the subject, as it is an exceedingly difficult one, constituting, in itself, a very advanced science, and embodying the mystery of the first solar system, the past again the memo

looked. in the debate as to the length of time a man is out of incarnation and in the consideration of foolish items of unproved and unprovable information, and in the puerile reconstruction of the past lives of theosophically inclined people (none of them based on any truth, the real truth and the real beauty of the theme have been lost to sight. cancer is one point of the watery triplicity, and the symbolism which underlies the three water signs is most interesting in one particular direction. you have, as you know, the crab, the scorpion and the fish goddesses of the sign pisces. in ancient lemuria, the symbol of pisces was a woman with the tail of a fish, and of this symbol the legendary mermaid is the memory. it was only in late atlantean times (when the conscious sense of duality was

overs that sex (which has hitherto been a purely physical function, carried on sometimes under the impulse of love) is elevated into its rightful plane as the divine marriage, carried out and consummated upon the levels of soul awareness. it is this great truth which lies beyond the sordid story of sex expression, of sex magic and the distortions of modern tantric magic. humanity has stepped down the symbolism and in its thoughts debased sex to an animal function and failed to lift it up into the realm of symbolic mystery. men have sought through physical expression to produce the inner fusion and harmony which they crave and this cannot be done. sex is but the symbol of an inner duality which must be itself transcended and wrought into a unity. it is not transcended by physical means or r

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

hrough which the fourth creative hierarchy on its own plane finds expression, and here also this hierarchy and fourth kingdom in nature, the human family are fused and blended. the head centre relates the monad and the personality. the ajna centre relates the spiritual triad (the expression of the monad in the formless worlds) to the personality. ponder on this statement, because you have here in the symbolism of the head centre, physically considered the reflection of the spiritual will, atma, and spiritual love, buddhi. here also comes in the teaching on the place of the eyes in the development of conscious expression, creatively carrying forward the divine purpose. the third eye..the head centre..will. atma. the eye of the father, the monad. shamballa. the first aspect of will or power

tter as the theme is too big. i can, however, bring to your attention what i have already written, and suggest that someone with the interest and the time should collect all i have said in all my books anent the subject of sex so that a pamphlet on the subject may be compiled. a. the sacral centre corresponds to the physical sun, the source of vitality, and the life-giving agent on our planet. b. the symbolism of the sacral centre is concerned primarily with the gestation period prior to birth, and in its right understanding can be traced and expanded the whole story of conception, of form-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 ever

ing themselves into the belief that they are carrying out divine purpose, wresting away from people their property in a spirit of self-defense and finding some reason, adequate to them, to excuse the iniquity of their action. palestine was taken by the jews because it was "a land flowing with milk and honey" and the claim was made that the act was undertaken in obedience to divine command. later, the symbolism gets most interesting. they divided into two halves: the israelites with headquarters at samaria, and the jews (meaning two or three special tribes out of the twelve) locating around jerusalem. dualism ran through their religious beliefs; they were schooled by the sadducees or the pharisees, and these two groups were in constant conflict. christ came as a member of the jewish race an

de towards death; it will be regarded as a natural and desirable process, cyclically undergone. men will eventually understand the significance of christ's words when he said "render unto caesar the things that are caesar's and unto god the things that are god's" in the incident where those words occur he was referring to the great act of restitution which we call death. ponder that story and see the symbolism of the soul, contained within the universal soul, as the fish within the water, and holding a coin of metal, the symbol of matter. in one of the ancient writings the following symbolic words occur said the father to the son: go forth and take unto thyself that which is not thyself, and that which is not thine own, but which is mine. regard it as thine own and seek the cause of its ap

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

visioned ideas in his own particular form. arithmetic has a definite relation to subsequent aspects of the process and to the emergence of the idea into some correlated form upon the physical plane. the visioning of the thoughtform is a process which must be succeeded by the appropriation of as much energy by the idea as is needed to make it effective or "apparent (esoterically speaking. of this the symbolism of arithmetic is the expression. from another angle, man reads his destiny in the heavens and writes out that destiny in his life upon the earth; he reduces, knowingly or unknowingly, the idea of his soul to due and proper form, so that each life adds, subtracts and multiplies, until the sum of each soul's experiencing is complete. thus, symbolically, the three basic ideas are held i

se souls who have reached perfection and achieved the status of divine servers. 2. those souls who are in the processes of evolution and passing through the periods of continual incarnation. the idea of generation, birth and subsequent manifestation runs like a guiding thread through all esoteric thought. the ancient teachers of the race, sent out by the hierarchy from time to time, ever employed the symbolism of natural process in order to illustrate and make clear the needed instruction, and lay that spiritual foundation of truth which will in the coming age lead the race into new ways and a new manner of thought. for the esotericist, there is the process of birth into the darkness of physical incarnation which in its turn is the foreordained preparatory process- 88- education in the new

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

heretofore. i explained to you, if you will remember, that at the time of the full moon it was as if a door was opened between the sun and moon, making certain events of a spiritual nature possible. the band of golden light, extending between the sun and the moon, completely "irradiated the lunar surface (to use the ancient formula) and made possible certain revelations. to students such as you, the symbolism should be apparent and can be seen as inviting a dual interpretation: 1. it concerns the relation of the solar angel to the lunar forces, of the sun and the moon and their work in synthesis. 2. it concerns the relation of the hierarchy to humanity and consequently, of the subjective world to the objective worlds, of the realm of causes to the realm of effects. ponder on this. individ

ificance, i can at least build in your minds the concept of these formulas. they are second ray presentations of soul ideas. we are told that god geometrises, when referring to the activity of the second aspect, and that a subtle geometrical form lies behind the exoteric manifestation. these forms- 210- discipleship in the new age- volume ii copyright 1998 lucis trust convey to the occult student the symbolism of the world of meaning. behind the mathematics and the geometrical designs, and behind the numerology which attempts (hitherto quite unsuccessfully) to convey the truth, but which in a mysterious manner conditions the creative work, are certain formulas which as i have pointed out express significance, intention, meaning. with three of the formulas we have spent a short time in cons

he heart centre into its correspondence in the head and begin to live more in the head than in the heart; you should begin also to fuse and blend the energy of this higher heart centre with that of the ajna centre, thus bringing the "directing eye" into greater service, prominence and usefulness. it is toward this objective that the meditation here suggested by me is planned. 2. the robe of rose. the symbolism here, my brother, is obvious. rose is the colour of devotion, and of that quality you have a full supply. it is however to its magnetic attractive quality, as it affects others rather than yourself, that i seek to draw your attention. people of pledged devotion are those who have reached a point where that devotion is in no way a hindrance; it is seemingly a safeguard, simplifying th

the group which stands in this "middle chamber (to use masonic terminology) and can work from this point in the ashramic life. this important little diagram can be applied also to the relation between the hierarchy and humanity the new group of world servers occupying this lower midway point- 425- discipleship in the new age- volume ii copyright 1998 lucis trust it will be obvious to you also how the symbolism of an eclipse will come into your mind, for when the merging is complete, humanity and the hierarchy will be one; there will be no outer or inner and no middle chamber, but only complete unity. later in our planetary history, this design will also depict the relation of shamballa to the hierarchy. it can also be applied most usefully to the relationship between soul and personality

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ility, it will not be possible for the lords of liberation to take action. they cannot be moved by prayer, demand and invocation alone. such demand must have behind it the ideal of a newer freedom and a greater liberty for man. in the abrogation of the french idealism, summed up in the words "liberty, equality, fraternity" the attention of the whole world was focussed on the theme of liberty, and the symbolism of the event is of far greater import than has yet been grasped. france has not relinquished the ideal of human liberty which she originally brought (on a large scale) to the attention of mankind. her action, under the influence of the enemies of human freedom, simply focussed the danger with which humanity was confronted, and brought it emphatically to the attention of humanity, num

they will demonstrate as such if the disciples of the world recognise what it is that the christ desires, and if the men and women of goodwill implement their response to his wishes. speaking symbolically, the first step after the advent of the spirit of the resurrection will be similar to that in the biblical story. mary, that woman of sorrow, of experience and of aspiration, stands (as ever in the symbolism of the world) as the symbol of materialism. humanity must say with her "they have taken away my lord and i know not where they have laid him" but she said it to the lord himself, not recognising him and realising only her own deep need and despair. so must it be again. humanity materialistic, suffering, facing the future with despair and agony, but still aspiring must go forth from t

processes, and through a comparative analysis of ancient and modern civilisations and cultures. the thread of purpose will be noted and followed through, century after century, integrating not only history into one complete story of the revelation of divine qualities through the medium of humanity, but integrating with it and into it all world philosophies, the central theme of all creative art, the symbolism of architecture and the conclusions of science. this approach of the central fact of human evolution the steady growth of divinity and the revelation through man of divine powers will offset the fanciful, fantastic presentation of the hierarchy which has coloured all the occult movements and the various theosophical and rosicrucian presentations. the subject will be presented in a ma

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

his attaining his final destination. i would like for a moment to refer here to the door symbology as the initiate begins to grasp the inner meaning of those simple words. for long the teaching, given in the clear cold light, anent the door and the emphasis put upon the presentation of the door lying ahead of the aspirant has been made familiar, but that has been working with the lower aspects of the symbolism, even if aspirants did not realise it; they have been taught the fact of the light in the head, which is the personality correspondence to the clear cold light to which i refer. at the very centre of that light, as many aspirants know theoretically or factually by inconstant experience, is a centre or point of dark indigo blue midnight blue. note the significance of this in view of w

limitations; it has also been called "the funnel or the channel for the sound; it has been named the "trumpet through which the escaping a.u.m. can pass" the ability to use this door or channel is brought about by the practice of alignment; hence the emphasis laid upon this exercise in the attempt to train aspirants and disciples. once alignment has been achieved, it will be realised (remembering the symbolism of the head, the light and the central opening) that many occasions arise in meditation when "behind the group there stands the door; before them opens out the way" this is the lower correspondence of the higher initiate-experience with which our rule is dealing. again, this time in relation to the soul, comes the repetition of the discovery of the door, its use and its appearance, f

the light of the spiritual will, which is the revelation of the enfolding purpose. the first is focussed in the ashram, and the second in the hierarchy as a whole, and both of them are the expression of the activity of the spiritual triad. let me make myself clearly understood, if possible. you have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the monad and its expression, the spiritual triad, are concerned. all the lights are finally focussed upon the mental plane: 1. the blended light of soul and personality. 2. the light of the egoic group which, when forming a recognised group in the consciousness of- 48- a treatise on the seven rays- volume v: the rays and the ini

he control of the master m, who fosters the will aspect within the developed forms and who (as the old commentary expresses it "adds darkness unto light so that the stars appear, for in the light the- 110- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust stars shine not, but in the darkness light diffused is not, but only focussed points of radiance" the symbolism will be obvious to you though not the full significance. embracing, fusing and unifying the endeavour of all these groups of ashrams, stands the living christ, the head of all ashrams and the master of the masters, the mediator between shamballa and the hierarchy and between the hierarchy and humanity. will you gain some insight into the all-pervading conditions if i state that his w

removed from the consciousness of the mass of men. endeavour to grasp this, even if your brain and your power to formulate thought rejects the possibility of this exalted livingness. be not discouraged at this inability to understand; remember that this state of being embraces the goal towards which the masters strive, and which the christ himself is only now attaining. it is for this reason that the symbolism of light and darkness is used in the words: let the group know there is no colour, only light; and then let darkness take the place of light. just as the individual has to pass through the stage wherein all "colour" goes out of life as he emerges out of the glamour which conditions the astral plane, so groups in preparation for initiation must go through the same devastating process

n. 1. his statement to his parents in the temple "wist ye not that i must be about my father's- 204- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust business" i would have you note that: a. he was twelve years old at the time, and therefore the work upon which he had been occupied as a soul was finished, for twelve is the number of completed labour. the symbolism of his twelve years is now replaced by that of the twelve apostles. b. he was in the temple of solomon, ever a symbol of the causal body of the soul, and he was therefore speaking on soul levels and not as the spiritual man on earth. c. he was serving as a member of the hierarchy, for he was found by his parents teaching the priests, the pharisees and the sadducees. d. he spoke as an

ucis trust 7. the path of absolute sonship. in that first book which i wrote for the world, i gave a simple definition of the exoteric significance of these paths so simple as to convey but little. i wrote then for the general public. i will now endeavour to convey some of the deeper meanings, writing as i do for advanced disciples and for initiates who reading between the lines and understanding the symbolism involved will comprehend according to their point in evolution. as we approach the subject of the seven paths, i would point out that the only basic point which can be presented to you is that of relationship. all these seven paths lead to some objective which is thereby put in touch with our planetary life; these objectives with the life and conditions they represent present to the

spect the intelligence of substance. the intelligence aspect. the nature of form. the holy spirit. response to evolution. the note of nature. develops the creative thread the mental plane which must be bridged is like a great stream of consciousness or of conscious substance, and across this stream the antahkarana must be constructed. this is the concept which lies behind this teaching and behind the symbolism of the path. before a man can tread the path, he must become that path himself. out of the substance of his own life he must construct this rainbow bridge, this lighted way. he spins it and anchors it as a spider spins a thread along which it can travel. each of his three divine aspects contributes to that bridge, and the time of this building is indicated when his lower nature is: 1

riencing and expressing consciously in every one of these stages or modes of life, until the fourth initiation. then consciousness itself gives place to life, and yet remains itself. to the above statement, add the fact that it is the fourth kingdom in nature which undergoes all that is indicated above and is conditioned by the four aspects of the one sutratma. once this is grasped, the beauty of the symbolism and the numerological relationships emerge significantly. the construction of the antahkarana..past in connection with this there is no need for elaboration, as it must be obvious that only the man who is the product of a very long and fruitful past experience is equipped to undertake the task of- 312- a treatise on the seven rays- volume v: the rays and the initiations copyright 199

n has to be consciously attempted and to some measure achieved, and then these blended factors are held steady in the triadal light. another point of focussed intention is now brought about, resulting in a new and still more dynamic tension. in the completed silence which results, the act of projecting the antahkarana is performed, and it is then carried forward on the impetus of a word of power. the symbolism connected with this lies behind the masonic usage of the words, translated into english "so mote it be" uttered with the right hand stretched forth and signifying the embodied will of the lodge, itself a symbol of the will and purpose of the most high. the meaning of the word of power to be used at this point of accomplished projection might be summed up in the words "i assert the fa

ty of the world scriptures bear evidence. in that era, in which the then known world of men was extensively involved, the black and the white lodges of adepts were also implicated, and the first major fight between the demonstrators of evil and the forces of light took place; it was inconclusive, with the evidence for defeat to be found on the side of the good more than on the side of evil. under the symbolism of the flood, it is apparent to students that the fight was focussed primarily upon the astral plane, though fought out historically upon the physical plane; it resulted in the destruction of the world by water, as it might be symbolically expressed. in the climaxing war of the immediate past, the mental plane was the focus of the amalgamated forces, for the war was in reality a clas

telligentsia are the custodians is lost to sight and has small influence. at the third initiation the control of the soul-illumined mind is finally established, and the soul itself assumes the dominant position and not the phenomenal form. all the limits of the form nature are then transcended. it is the vision of this transcendence which is communicated at the time of the second initiation under the symbolism of a positively applied purification. i am not here emphasising the biblical account of that purificatory process. that summarised symbolically the watery nature of the astral plane and the "washing by water" of the initiate. it expressed the purely atlantean form of the initiatory process, giving us the concept of a descent into water and of ascent out of water in response to a word

ALICE BAILEY THE LABOURS OF HERCULES

names [91] for the stars found in these constellations will be found to prove the fact that the ancient names signify "the lesser flock "the sheepfold "the sheep, and "the ship. in the thirty-fourth chapter of ezekiel and in the tenth chapter of st. john, is much that has reference to these constellations. ursa minor is famous because the brightest star in it is the pole star, the north star. in the symbolism of these two constellations we have held before us the thought of the mass or group, which is the significant influence of the work carried forward in the sign cancer, and in the symbolism of the north star we have the thought of a lode star, a magnetic attraction, which guides the pilgrim back home. many- 54- the labours of hercules esotericists hold the belief that the human family

eads, and the stern of one of them ends in a fish's tail. note, therefore, how we have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also have the portrayal of that greater cycle which includes the progress of the soul from cancer to capricorn, but which begins in aries, the ram, and ends in pisces, the fishes. a close analysis of the symbolism of the zodiacal signs deepens in one the strong conviction of the eternal picturing of truth and the constant holding before our eyes of the story of the evolution of matter in form, of consciousness, of spirit and of life. argo stretches all the way from cancer to capricorn and is one of the largest of the constellations. it has in it sixty-four stars, of which the brightest is cano

position to begin to learn the lesson of service and universal consciousness. when, in two thousand years' time, we begin to enter capricorn, there will then be a tremendous gathering-in of initiates, and the scaling of the mount of initiation and the mount of transfiguration by many hundreds of disciples. in the meantime, the lion of the personality has to be dealt with and the cave entered. in the symbolism of the scriptures of the world, the most momentous happenings are enacted in one of two places: in [110] the cave or on the mountain. the christ is born in the cave; the personality is overcome in the cave; the voice of the lord is heard in the cave, the christ consciousness is nurtured in the cave of the heart, but after the cave experiences the mountain of transfiguration is climbe

in the heavens. sagittarius is the ninth sign. think about this sequence of thought. in virgo, the sixth sign, we have the indication of life; in sagittarius, the ninth sign, the completion of the prenatal period before the birth of the christ in capricorn in december. it is amazing how your correspondences, your analogies work out. that is why we are told to study the human being. it is through the symbolism of the human being that we arrive at understanding of the great life which includes us all in its existence [163] the chrysalis symbol sagittarius, curiously enough, has been called the chrysalis stage; the man is neither one thing nor the other. in the chrysalis you have the strange triplicity of the caterpillar, the chrysalis and the butterfly. the caterpillar, we are told, reincar

was transfigured before them. they fell on their faces and peter said "let us build three huts. in hindu philosophy this is called "initiation of the man who builds his hut" peter, a rock or foundation, is the symbol of the physical body. james, the deceiver, symbolizes the emotional nature, the source of all glamor. john symbolizes the mind, the name meaning "the lord has spoken" there you have the symbolism of three aspects of the personality, on their faces before the glorified christ, in capricorn at his transfiguration. meanings of the sign this is the sign of the goat; it is a superhuman sign, a universal and impersonal sign. all the labors of hercules heretofore have been concerned with his own liberation. now we enter upon three signs that have no relation to his personal achievem

of the world. it is just beginning to dawn upon many of us that what was really meant was that the sign pisces, in which christ, the great world savior, came, would end at a particular date, and we are right in that time now. we are not facing a judgment day in which the sheep and goats will be divided and some go to heaven and others go to hell. many ridiculous interpretations have been put upon the symbolism of the bible. it has been thought that the sheep went to heaven and the goats went to hell. it is the other way round. the goat in capricorn is the initiate and from a certain esoteric angle the goats do go to heaven because they function in the spiritual kingdom which is heaven; the sheep remain on earth (which after all is the only hell one can possibly predicate) until they are no

ave been other sons of men gathered out of the human family from time to time, one here one there, a group here and another there, as when the buddha was on earth and it is said that he saved nine hundred. now humanity, the human monster, is ready for salvation and the real work of the world savior can begin as a whole with the group concept underlying the work rather than individual soul saving. the symbolism of the red cattle is plainly that of the lower desires, desire being ever an outstanding characteristic of humanity. they are guarded by a shepherd, which is the mind, the two-headed dog representing the matter aspect and the psychic nature. you see why hercules spared the shepherd. the mind can still be the shepherd of the cattle but the two-headed dog, the psychic-emotional nature

captured the man-eating mares and bent them to his use. now he slays the man-eating birds of stymphalus and puts an end to all tendencies to use thought destructively. in capricorn (december 23- january 20, the goat, he becomes an initiate and appears before the world as a savior, a liberated son of god, able to work in hell, on earth, or in heaven. he carries cerberus up from hades, and through the symbolism of the three-headed dog portrays the elevation of the personality, the triple matter aspect, into heaven. thus he demonstrates that he has undergone the necessary development and experienced the strengthening tests which will enable him successfully to pass through the experience of the third initiation, that of the transfiguration. the next two signs, aquarius and pisces, show us th

ANALYSIS OF THE 5 6 INITIATION

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 ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his s

ANTINOMIANISM

is also utilized using those same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized are the essential determinants. whether a candle is white or black doesn't mean squat in and of itself. however, how the symbolism of the colored candle is perceived within consciousness and then manifest as a psychological component within oneself and their environment means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the ability

BEHOLDERS OF NIGHT

ood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaitan or samael, the dual aspects of self-liberation and transformation. as the red dragon is a mirror or exteriorized (viewed as a form outside the self) form of the primal self, the dragon is also a form of ourselves developed and initiated into the luciferian mysteries. the dragon itself as the adversary is viewed

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

the ubiquitous nature of these settings, as well as the potential for these sacred arenas to be recreated in the process of summoning the deity. the ma..ala the ma..ala, sanskrit for "circle" is one of the most powerful religious symbols in buddhism. it has its origins in early vedic rituals and is still recognized for its symbolic wealth in hinduism. in buddhism, particularly esoteric buddhism, the symbolism and significance of the ma..ala has flourished. because of this, a great deal of scholarship exists on the ma..ala and its multilayered significance. i discuss it here, however, to relate it further to the exploration of buddhist cosmology in tibet. furthermore, we will see how ma..alas relate to the iconographic analysis conducted in this chapter and to the ritual programs discussed

BLAVATSKY H P ANTHROPOGENESIS

nto generation occurred during the earliest portion of what science calls the mesozoic times, or the age of the reptiles, is evidenced by the bible phraseology concerning the serpent, the nature of which is explained in the zohar. the question is not whether eve's incident with the tempting reptile is allegorical or textual, for no one can doubt that it is the former, but to show the antiquity of the symbolism on the very face of it, and that it was not only a jewish but an universal idea[[footnote(s "journal asiatique" seventh year, 1855[[vol. 2, page] 205 flying camels. now we find in the zohar a very strange assertion, one that is calculated to provoke the reader to merry laughter by its ludicrous absurdity. it tells us that the serpent, which was used by shamael (the supposed satan, to

athan- makara, now the most sacred and mysterious of the signs of the zodiac. varuna "without whom no creature can even wink" was degraded like uranos, and, like him, he fell into generation, his functions "the grandest cosmical functions" as muir calls them, having been lowered down from heaven to earth by exoteric anthropomorphism. as the same[[footnote continued on next page[[vol. 2, page] 269 the symbolism of kronos. and philosophical idea, now lost to our modern sages. this punishment in the allegory marks, indeed "a new period, a second phase in the development of creation" as justly remarked by decharme (mythologie de la grece antique, p. 7, who, however, renounces the attempt to explain it. uranos has tried to oppose an impediment to that development, or natural evolution, by destr

esoteric meaning of "fish" third root-race appeared as an entirely new race physiologically. it is this "destruction" which is called allegorically the great "vaivasvata manu deluge" when the account shows vaivasvata manu (or "humanity) remaining alone on earth in the ark of salvation towed by vishnu in the shape of a monstrous fish, and the seven rishis "with him" the allegory is very plain- in the symbolism of every nation, the "deluge" stands for chaotic unsettled matter- chaos itself: and the water for the feminine principle- the "great deep" as the greek lexicon of parkhurst gives it "arche (ark) answers to the hebrew rasit, or wisdom. and (at the same time) to the emblem of the female generative power, the arg or arca, in which the germ of nature (and of mankind) floats or broods on

father (the pole, a fixed point) and mutable matter, the dragon transmits to the latter the influences received by him from the pole, whence his name- the verbum[[vol. 2, page] 356 the secret doctrine. heaven originate with st. john, and in his revelation? emphatically we answer- no. his "dragon" is neptune, the symbol of atlantean magic. to demonstrate the negation the reader is asked to examine the symbolism of the serpent or the dragon under its several aspects- the sidereal and cosmic glyphs. every astronomer- besides occultists and astrologers- knows that, figuratively, the astral light, the milky way, and also the path of the sun to the tropics of cancer and capricorn, as well as the circles of the sidereal or tropical year, were always called "serpents" in the allegorical and mystic

en serpent that moses had made. and called it nehushtan" or piece of brass* and satan stood up against israel and moved david to number israel (chron. xxi. 1 "the anger of the lord jehovah was kindled against israel" and he moved david to say "go, number israel (2 samuel, xxiv. 1. the two are then identical[[vol. 2, page] 388 the secret doctrine. speculations and hypothesis; they know how to read the symbolism therein contained, and cannot err. there is at present no need to touch upon the mystic and manifold meaning of the name jehovah in its abstract sense, one independent of the deity falsely called by that name. it was a blind created purposely by the rabbins, a secret preserved by them with ten-fold care after the christians had despoiled them of this god-name which was their own prop

cret. how, on the same principle, the cainites came to be degraded, and even the (judas) iscariotes; the true character of the treacherous apostle having never been correctly presented before the tribunal of humanity. as a direct consequence, the tenets of the gnostic sects also become clear. each of these sects was founded by an initiate, while their tenets were based on the correct knowledge of the symbolism of every nation. thus it becomes comprehensible why ilda-baoth was regarded by most of them as the god of moses, and was held as a proud, ambitious, and impure spirit, who had abused his power by usurping the place of the highest god, though he was no better, and in some respects far worse than his brethren elohim; the latter representing the all-embracing, manifested deity only in t

e european nations, now edited, corrected, and amplified by half a century of archaeological discoveries, and the very problematical readings of the assyrian tiles, cuneiform fragments, and egyptian hieroglyphics. so are our data based upon the same readings, in addition to an almost inexhaustible number of secret works of which europe knows nothing- plus the perfect knowledge by the initiates of the symbolism of every word so recorded. some of these records belong to an immense antiquity. every archaeologist and palaeontologist is acquainted with the ideographic productions of certain semi-savage tribes, who from time immemorial have aimed at rendering their thoughts symbolically. this is the earliest mode of recording events and ideas. and how old this knowledge is in the human race may

adam-adami. 452- xvii. the "holy of holies- its degradation. 459- xviii. on the myth of the "fallen angel" in its various phases. 475 the evil spirit: who and what. 475 the gods of light proceed from the gods of darkness. 483 the many meanings of the "war in heaven. 492- xix. is pleroma satan's lair. 506- xx. prometheus, the titan. 519 his origin in ancient india. 519- xxi. enoichion. 529- xxii. the symbolism of the mystery-names iao and jehovah, with their relation to the cross and circle. 536 cross and circle. 545 the fall of the cross into matter. 553- xxiii. the upanishads in gnostic literature. 563- xxiv. the cross and the pythagorean decade. 573- xxv. the mysteries of the hebdomad. 590 saptaparna. 590 the tetraktis in relation to the heptagon. 598 the septenary element in the vedas

5, 10, 5, 1 add the numbers of these separate words and you have[[hebrew[[hebrew[[hebrew] 21 501 21 (which relates to the process of descending in fire on the mount to make man, etc, etc, and which is explained to be but a check and use of the numbers of the mountains; for- on one side we have 10+ 5+ 6= 21, down the middle 501, and on the other side 6+ 5+ 10= 21 (from the same author (vide xxii "the symbolism of the mystery name iao) the "holy of holies" both kabalistic and rabbinical, are thus shown as an international symbol, and common property. neither has originated with the hebrews; but owing to the too realistic handling of the half-initiated levites, the symbol has with them acquired a significance which it hardly has with any other people to this day[[vol. 2, page] 469 the old an

a process shown to have begun in the third race, or with adam's third son, seth, with whose son henoch, men began to call themselves jehovah or jahhovah, the male jod and havah or eve- to wit, male and female beings* thus the difference lies in the religious and ethical feeling, but the two symbols are identical. there is no doubt that, with the fully initiated judaean tanaim, the inner sense of the symbolism was as holy in its abstraction as with the ancient aryan dwijas. the worship of the "god in the ark" dates only from david; and for a thousand years israel knew of no phallic jehovah. and now the old kabala, edited and re-edited, has become tainted with it. with the ancient aryans the hidden meaning was grandiose, sublime, and poetical, however much the external appearance of their s

tion were apotheosized by him with the result of dragging deity down to the level of man. for the aryan, the symbol represented the divorce of spirit from matter, its merging into and return to its primal source; for the semite, the wedlock of spiritual man with material female nature, the physiological being taking pre-eminence over the psychological and the purely immaterial. the aryan views of the symbolism were those of the whole pagan world; the semite interpretations emanated from, and were pre-eminently those of a small tribe, thus marking its national features and the idiosyncratic defects that characterize many of the jews to this day- gross realism, selfishness, and sensuality. they had made a bargain, through their father jacob, with their tribal deity, self-exalted above all ot

of the peculiar way in which he was engendered that he was called janaka (but see goldstucker's sanskrit dictionary at the word arani) devaki, krishna's mother, in prayer addressed to her, is called "the aran whose attrition engenders fire[[vol. 2, page] 525 greek ideas misunderstood. myth as the producer of fire by means of pramantha, or as an animate and divine pramantha, would this imply that the symbolism had no other than the phallic meaning attributed to it by the modern symbologists? decharme, at any rate, seems to have a correct glimmering of the truth; for he unconsciously corroborates by his remarks all that the occult sciences teach with regard to the manasa devas, who have endowed man with the consciousness of his immortal soul: that consciousness which hinders man "from fores

"fallen angels" perhaps st. augustine was quite right in saying that the church rejected the book of enoch out of her canon owing to its too great antiquity, ob nimiam antiquitatem* there was no room for the events noticed in it within the limit of the 4004 years b.c. assigned to the world from its "creation[[footnote(s* city of god, i. xv. ch. xxiii[[vol. 2, page] 536 the secret doctrine. xxii. the symbolism of the mystery-names iao and jehovah, with their relation to the cross and circle. when the abbe louis constant- known as eliphas levi- said in his histoire de la magie that the "sepher jezirah, the zohar, and the apocalypse (of st. john) are the master-pieces of the occult sciences" he ought, if he wanted to be correct and clear, to have added "in europe" it is quite true that these

BLAVATSKY H P COSMOGENESIS

outward interference of force, which from a latent nothing produced an active something, needing nought save heat; and which, having gradually evolved into a concrete, living creature, broke its shell, appearing to the outward senses of all a self-generated, and self-created being- must have been a standing miracle from the beginning. the secret teaching explains the reason for this reverence by the symbolism of the prehistoric races. the "first cause" had no name in the beginnings. later it was pictured in the fancy of the thinkers as an ever invisible, mysterious bird that dropped an egg into chaos, which egg becomes the universe. hence brahm was called kalahansa "the swan in (space and) time" he became the "swan of eternity" who lays at the beginning of each mahamanvantara a "golden eg

ical portion of the secret sacerdotal language was built upon the number 10, or the combination of the male and female principles, and since the pyramid of "cheops" is built upon the measures of this decimal notation, or rather upon the digits and their combinations with the nought. of this, however, sufficient was said in isis unveiled, and it is useless to repeat and return to the same subject. the symbolism of the lunar and solar deities is so inextricably mixed up, that it is next to impossible to separate such glyphs as the egg, the lotus, and the "sacred" animals from each other. the ibis, for instance, sacred to isis, who is often represented with the head of that bird, sacred also to mercury or thoth, because that god assumed its form while escaping from typhon- the ibis was held i

ty and eternity; as also the glyph of the generative matrix; and the tau, associated with it, only of life and birth in generation. the mundane egg was placed in khnoom, the "water of space" or the feminine abstract principle (khnoom becoming, with the fall of mankind into generation and phallicism, ammon, the creative god; and when phtah, the "fiery god" carries the mundane egg in his hand, then the symbolism becomes quite terrestrial and concrete in its significance. in conjunction with the hawk, the symbol of osiris- sun, the symbol is dual: it relates to both lives- the mortal and the immortal. in kircher's oedipus egyptiacus (vol. iii, p. 124) one can see, on the papyrus engraved in it, an egg floating above the mummy. this is the symbol of hope and the promise of a second birth for t

ail to find the remarks that follow the above and which represent the anthropomorphism of judean symbology, other than dangerous for the sacredness of true religion, and fitting only our materialistic age, which is the direct outcome and result of that anthropomorphic character. for this is the key-note to the entire spirit and essence of the old testament "therefore" goes on the mss, treating of the symbolism of art-speech of the bible "the locality of the womb is to be taken as the most holy place, the sanctum sanctorum, and the veritable temple of the living god* with man the possession of the woman has always been considered as an essential part of himself, to make one out of two, and jealously guarded as sacred. even the part of the ordinary house or home consecrated to the dwelling o

rial thought was ever mixed with the religious symbo[[footnote(s* surely the words of the old initiate into the primitive mysteries of christianity "know ye not ye are the temple of god (i corinth. iii. 16) could not be applied in this sense to men? the meaning may have been, and was so, undeniably, in the minds of the hebrew compilers of the old testament. and here is the abyss that lies between the symbolism of the new testament and the jewish canon. this gulf would have remained and ever widened, had not christianity- especially and most glaringly the latin church- thrown a bridge over it? modern popery has now spanned it entirely, by its dogma of the two immaculate conceptions, and the anthropomorphic and at the same time idolatrous character it has conferred upon the mother of its god

ionships were repudiated by later sociology, and the primitive man in the moon got tabooed. yet, in its latest, most inexplicable phase, this has become the central doctrine of the grossest superstition the world has seen, for these lunar phenomena and their humanly represented relationships, the incestuous included, are the very foundations of the christian trinity in unity. through ignorance of the symbolism, the simple representation of early time has become the most profound religious mystery in modern luniolatry. the roman church, without being in any wise ashamed of the proof, portrays the virgin mary arrayed with the sun, and the horned moon at her feet, holding the lunar infant in her arms- as child and consort of the mother moon. the mother, child, and adult male, are fundamental

gent action of the "host- collectively, principle- the manifesting life and light. it is itself subordinate to, and emanates from the ever-invisible, eternal and absolute one life in a descending and a re-ascending scale of hierarchic degrees- a true septenary ladder, with sound (or the logos) at the upper end and the vidyadharas (the inferior pitris) at the lower[[footnote(s* in a recent work on the symbolism in buddhism and christianity (in buddhism and roman catholicism, rather, many later rituals and dogmas in northern buddhism in its popular exoteric form, being identical with those of the latin church) some curious facts are to be found. the author of this volume, with more pretensions than erudition, has indiscriminately crammed into his work ancient and modern buddhist teachings, a

BOOK OF PLEASURE

ve had to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-co

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her golden tresses; with idunn's loss of her golden apples; with jesus' death and resurrection; with siva's death and resurrection, and many more. basically all represent the coming of fall and winter followed by the return of spring a

ce the super-conscious mind tends to speak in its own language, your dreams can be expected to contain some of this language of universal symbols. but even though it has its own language, the super-conscious mind is aware that you will respond best to those symbols with which your conscious mind is most familiar. therefore it will use terms and symbols from your everyday life. oftimes it will use the symbolism from recent events that arelfresh in your memory. these impressions from your personal physical life are called personal symbolism. lesson seven: meditation, dreams and the minor sabbats 185 universal symbolism includes those things that remain true for all humankind throughout the ages. included are colors, numbers, form and sexual identity (i.e. male and female. they come from the

something away from his body; evidently they removed some growth. now he is examining his hand. he is looking intently. now he is doing something with his fingers. i can't see what it is; a little movement. was he connected with machinery in life? now he is pointing to the door.'etc. such an interpretation of the facts, while describing his actions, is wholly misleading as to its interpretation. the symbolism has been wholly misconstrued and, inasmuch as the subject probably never died of cancer, had no bowel trouble, underwent no operation, and was never connected with machinery, it is highly probable that the message would be put down totally to the medium's subconscious imagination, or even to guessing or conscious fraud! yet, it will be observed, the message was in its inception compl

strued and, inasmuch as the subject probably never died of cancer, had no bowel trouble, underwent no operation, and was never connected with machinery, it is highly probable that the message would be put down totally to the medium's subconscious imagination, or even to guessing or conscious fraud! yet, it will be observed, the message was in its inception completely veridical, the fault lying in the symbolism, misinterpreted by the medium. amazing secrets of the psychic world raymond buckland& hereward carrington parker publishing co, 1975 interpreting channeled information the greatest problem facing the channel (and sometimes the subject) is interpretation. as with dreams, the interpretation is best done by the subject. if you are channeling information on yourself, the problem is minim

t esbat meeting is also the date of the full moon. which of the following rituals should you do and in what order? cakes and ale erecting the temple full moon rite clearing the temple new moon rite esbat rite 5. what are the names of the four greater sabbats? appendix b: examination questions/ 231 6. is dancing permitted within the circle? 7. what is the meaning of the cakes and ale rite? what is the symbolism of lowering the athame into the goblet? please read: chapters 6 through 12 of the meaning of witchcraft by gerald gardner. recommended supplementary reading: aradia, gospel of the witches charles g. leland the witches speak patricia and arnold crowther lesson six 1. a coven member wishes to work some love magick at the next circle, which happens to be imbolc. can she do so? if not, w

relationships, particularly close relationships (family and close friends. it could be a break-up in the home, at work, or with a particular group of people. yom must decide. bear in mind the position of the card and relate that to when this is likely to happen. 3. again the interpretation must be all yours. it could be a pessimistic outlook or an optimistic one, depending on what strikes you in the symbolism of the card. keep in mind the position the "final outcome" which would indicate that your interpretation should be very specific (this same card, appearing in a different position, could have a meaning which was, to an extent, flexible. but in this particular position it must be definite. 4. there are several possibilities: a glass of water; a magnifying lens; a watch glass; a mirror

CASE PAUL F THE BOOK OF TOKENS

first among the lights of emanation, it is secondary in the order of thought to the limitless light. therefore kether is here compared to a house for that light, and as house is the name of the second letter, which also has the value of 2, the qabalistic ideas just explained are truly represented by that letter and its number. 5 and 6 these two paragraphs of the meditation should be compared with the symbolism of the first tarot key. the magician is obviously the on-looker, and he corresponds to the "superior nature. the four subtle principles mentioned in the sixth section are also shown in the symbolism of this key, as the implements on the table. the wand is the element of fire. the cup stands for the element of water. the sword is a symbol of air. the coin or pentacle represents the el

CHRONOLOGIA RORISPERGIUS

dertaken by him in 1397 through bavaria, tyrol and hungary to constantinople, and from there to kabbalists and magicians in palestine into arabia accompanied by a christian youth, christoph possible literary model for the development of the character of christian rosencreutz. h. khunrath, the amphitheatre of eternal wisdom (completed by erasmus wolfurt, which reproduced dee s monad and emphasised the symbolism of the microcosm and the macrocosm. containing a correspondence between jesus christ and the philosopher s stone, this work by khunrath was held in high esteem by lutherans, who referred to him in their writings. 1610-1685 joseph de voisin editor of pugio fidei, author of conclusiones cabalisticae 1610-1660 johann harprecht proto-rosicrucian who called himself "filius sendivogii" 161

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

the diagram of the temple layout. c b a f k l 5 c q n w this is a notable point. the reason for this is that the altar must be charged separately. for unless the altar is charged as well as the vault, the elemental forces in hwchy will not be invoked. the relationship between the four kerubs on the altar and the four enochian tablets which are visible in each quarter should be obvious. it is from the symbolism of the tablets that we call upon to charge the kerubic signs upon the altar. it is the chief adept of the second order who announces the beginning of the ceremony by holding the winged globe wand up high in the air and vibrating "hekas hekas este beh beloi" the chief is holding the wand by the white band. this is 3 symbolic of the equilibrated forces of over the governance of the fou

t of l. it is a simple matter to banish negative forces using the l.b.r.p. which uses the banishing earth pentagram. now, it is in the hands of the third adept to perform the opening banishing using the lotus wand. he, of course, will hold the wand by the white band as he draws the pentagrams (in this instance 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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

alta, which gave him an 'in' to the highest levels of the vatican, a link he and p2 were to exploit so effectively. gelli's friends in the united states republican party 188. and the truth shall set you free invited him to the inauguration of president reagan in 1981 (reagan would later lay a wreath on the graves of ss storm troopers during the 40th anniversary ceremonies of the second world war, the symbolism of which would have been very powerful for the nazi mentalities in the cia and the global elite, the real controllers of the p2) gelli also attended the inaugurations of presidents carter and ford, and he called himself a friend of george bush. in july 1981, gelli's daughter was stopped at rome airport and documents were confiscated from the false bottom of her suitcase. they were co

t yale university, in a windowless mausoleum appropriately known as 'the tomb' where the members meet twice a week during term time. the detailed history of the skull and bones is a mystery, but it is believed to have been introduced into the us more than 150 years ago as chapter 322 of a german secret society and was also known at one time as the brotherhood of death. the illuminati in disguise. the symbolism of the initiation ceremony would appear to indicate at least close links with freemasonry. it was started in 1832-1833 by general william huntington russell and alphonso taft, a famous american family name. in 1876, taft was to be the secretary of war in the grant administration and his son, william howard taft, was the only man to be both president and chief justice of the united st

ed nations logo, the map of the world is arranged in 33 segments within 13 ears of corn, and the un building is sited over one of the most sacred springs (energy points) to the native americans. the proctor and gamble logo is an old masonic symbol with a bearded man in a circle alongside 13 stars. the combined xs in the rockefeller oil giant, exxon (esso, is another symbol of the scottish rite.16 the symbolism is everywhere. the 'thinking' and the basic beliefs i have outlined from nazi germany are only a public manifestation of what is still going on in the secret world of the elite today as they worship the all-seeing eye- the luciferic consciousness of the fourth dimension. after the war, the nazis moved their base to south america and the united states, at the invitation of the nazi fu

DAVID ICKE CHILDREN OF THE MATRIX

an tribes and kingdoms: but these symbols, styles, and customs, go much further back to atlantis and lemuria. the name "catti" for the ruling clan of the ancient britons on pre-roman coins is a dialectic form of goti or "goth".7 when the illuminati built the great "christian" cathedrals of europe, full of pagan symbolism on ancient pagan sacred sites, they used the "gothic" style of architecture. the symbolism of the "eye of gopta" may relate to the widely used illuminati symbol, the all-seeing eye or eye: horus, which you will find at the top of the pyramid on the us dollar bill and on the reverse of the great seal of the united states. the same symbols used by this ancient sumerian dynasty are still used by the illuminati today, because they are the same bloodlines and are working with t

kus or ukussi in egypt means that he was a descendant of the first sumerian king, ukusi of ukhu (meaning sun hawk city) and also the first aryan (hybrid) king in the indian epics and their holy books, the vedas, which use the solar title of ikshwaku or ukusi of ukhu.14 all these kings of the sumer empire were given "solar titles" because of the obsession and emphasis on the worship of the sun and the symbolism of the sun as god. indeed it is extremely likely that horus or haru, the egyptian son of god and a mirror of the much later "jesus, came from the sumerian word, hu or ha, meaning hawk. the hawk or sun-hawk was a sumerian symbol for the sun, as we see above in sargon's very title. the heru of the pygmy people, hul-kin of the indians, helios of the greeks, and hurki of the akkadian/cha

blond-haired, people with "pearl" coloured skin and "bluish-purple" eyes that appeared to be electrically charged somehow: like laser eyes (this same description of the eyes can be found in ancient accounts of the gods and the "children of the gods) the beings in the mountain all wore long white gowns with a maltese cross medallion on a chain- the symbol of the knights of malta and widely seen in the symbolism of british royalty. it is also a symbol from lemuria-mu, according to james churchward, and i have heard beings of this description associated with lemuria. the founder of the mormons, joseph smith, a high-degree freemason and merovingian bloodline, said he had a the unholy alliance 89 "vision" on september 21st, 1821 in which he saw "a messenger sent from god" dressed in a long whit

gs were, in the words of author jane harrison "regarded as being in some sense a snake".13 cecrops, the first mycenaean king of athens, was depicted as a human with a serpent tail. another, erectheus, who founded the eleusinian mystery school, was the unholy alliance 95 worshipped as a live snake after his death and, according to legend, king kadmus shape-shifted into a live snake when he died.14 the symbolism of the serpent lineage of the ancient royal bloodlines can be found on every continent. iran is another example. the arab poet firdowsi, in his shahnemeh or book of kings, the legendary history of iran completed in ad1010, tells the story of the birth of zal, the "demon" or "watcher" offspring, whose appearance horrified his father, king sam. according to firdowsi, this watcher hybri

, who originated in lemuria, seeded the "royal" families, we are told, and interbred with the white peoples. it was said that the indian serpent-goddess kadru gave birth to all the nagas or "cobra people" and made them immortal by feeding them her lunar (menstrual) blood. the theme of the serpent goddess or serpent queen is everywhere, as we shall see in detail later, and in figure 17 you can see the symbolism of "serpent maidens" in indian art. the indian epic, the ramayana, tells the story of the serpentgod called ravan who went to ceylon. ravan was said to feed on humans and drink the blood of his enemies.11 ceylon was a major centre for the serpent race, it seems. ancient chinese sources say it was a home of the nagas, the "strange reptilian-like creatures, as they described them.12 th

t dragon. the story has the feel of david defeating goliath and even george defeating the dragon. mark amaru pinkham in the return of the serpents of wisdom, interprets the explosion of serpent symbolism as recognition of energy and spiritual initiates. i agree with some of that, but there were rather more literal reasons for these symbols, i would suggest. anyway, he does a good job in detailing the symbolism of the serpent around the world, including that in america or "amaraka: serving the dragon: the past 121 "according to the descendants of the early lemurian record keepers, the andean elders, the entire american land mass was anciently known as amaraka, the 'land of the immortals' or the 'land of the wise serpents. the title amaraka is derived from the quechuan-lemurian word amaru, m

the sun. the radiation of the sun diminishes the production of seratonin and as seratonin is necessary for the stimulating of the pituitary gland or pineal gland to produce melotonin, they better stay underground. melotonin is indispensable for life. the more melotonin, the more life. the more intuition/paranormal you are the higher production of melotonin."47 draco= dracula this is where part of the symbolism in the story of dracula originates. it was written by the irish author bram stoker and published in 1897. stoker probably knew the score after years of research into the countless vampire legends. as a history channel documentary about stoker confirmed, there is no part of the world and no era of history that does not have its myths and legends about vampires who feed off other peopl

arned that the reptilians were the first to colonise the earth and that is why they consider it theirs. credo mutwa, from the african accounts, says precisely the same and i have heard this from many other sources. they suggest, along with other researchers, that another, more "human" group, arrived and won a surface battle with the reptilians who went underground to escape. this is one origin of the symbolism in the ancient theme of "hell" and "satan" being located underground. this more "human" group was the blue-eyed blonds. the mind control victim believes that this battle happened some 200,000 years ago. he adds: 144 children of the matrix "the original reptilians are coming back, they are here now, and the ones who remained on this planet developed their own little sub-culture, which

als in the fourth density, they are by their collective subconscious connected with each other by their queen. the orion queen. every swarm has its own queen. she has the pure bloodline..the mitochondrial dna is only transferred by women and is the strongest dna there is."1 i have been told many times that the dna carried by the female in the reptilian bloodlines is the most important to them and the symbolism of the "goddess" and the "serpent" have been linked since ancient times. sir laurence gardner is a spokesman for the imperial royal dragon court and order that represents the interests of the "dragon bloodlines" seeded by the dna of the "dragon queens. he says that this symbolism and the theme of the dragon queens goes back to the "founding mother" of the anunnaki he calls tiamat, th

hat ancient egyptian settlement at the foot of the caucasus mountains, there was a cemetery sacred to hecate. jason of the argonaut legends was said to have offered a sacrifice to hecate at colchis.5 (colches-ter is the oldest recorded town in england and its first roman capital. the illuminati satanic network continues to perform sacrifice rituals to hecate and this goddess was massively part of the symbolism surrounding the ritual murder of princess diana, as explained in the biggest secret. indeed, diana could well have been a sacrifice to hecate, the triple-headed goddess with the symbolism of sirius, sirius b, and sirius c. the name, hecate, literally means "one hundred" both sirius b and c take 50 years to orbit sirius a and the symbolism of one hundred, the duel orbit of "the twins

ontinues to manipulate the world to this day. we call it the llluminati. the british royal family are reptilian "host (possessed) entities who work for the serpent cult/ llluminati and we can now see the true symbolism of the royal crest with the lion facing a chained unicorn (figure 20. the symbol of thor/indara and his nordics was the goat and this later evolved into the unicorn.35 thus we have the symbolism of the lion (serpent cult) controlling and imprisoning the tethered human race and their great enemies, the nordics (unicorn. notice also the great similarity between the royal crest and that of the house of rothschild, complete with lion, unicorn and fleurde- lis (figure 21. the greek hero prometheus is a version of thor/indara/adam, according to waddell, and he is depicted in chain

ecause satanism calls itself the "left-hand path. on the black madonna's head at chartres was, as always, a crown and on the pedestal is a roman inscription saying "the virgin who will give birth" the crown is a symbol of the reptilian bloodlines and is used to signify high rank in satanism. the black madonna was called "the queen of heaven" and all these mother-virgins were symbolised as a dove. the symbolism of british royalty with its crowns, doves, and lions, etc, are all symbolic of the serpent cult in power today. the man who did most to advance the worship of the black madonna was st bernard (1090 to 1153, the abbot of clairvaux in france, who founded the cistercian order. he claims to have experienced a miraculous religious "illumination" when the black madonna of chatillon pressed

erdict in order to protect a mason."16 this has always been the way of the illuminati serpent cult in all its forms. and the vast majority of the world's political leaders, high administrators of government, judges, policemen, and media owners, have made that oath. does anyone still wonder why the truth has never come out until now? the many faces of the serpent cult 177 the ritual death of diana the symbolism of the sacrificial murder of princess diana by the serpent cult/illuminati becomes clear from this background knowledge. el, the dragon queen, was also known as hel or ate (hate. still today, hel-ate or hecate is a satanic deity associated appropriately with hell. after her husband's murder in dallas, jackie kennedy travelled to the greek island of delos in the southwest aegean sea

DAVID ICKE THE BIGGEST SECRET

eoplehave a god they call damballah wedo, who is depicted as a serpent; and the hebrewshad nakhustan, the brazen serpent. the ancient british god, known as the dragon-ruler of the world, was called hu and from this, very appropriately i would suggest,we get the term, hu-man. the winged-disc symbol of the sumerians, which is found allover the ancient world, was normally featured with two serpents. the symbolism of theserpent and its association with ancient gods abounds throughout the world. thereverend john bathhurst deane in his book the worship of the serpent,3 wrote..one of (the) five builders of thebes (in egypt) was named after the serpent-god of thephoenicians, ofhion. the first altar erected to cyclops at athens, was to ops, theserpent-deity. the symbolic worship of the serpent was

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 return of the reptilians after theflood? the name, semiramis, was evolved from the earlier indian deity, sami-rama-isior semi-ramis.6 a fish and a dove are two symbols still widely used in religious ritualand national ceremony, although most of the people involved have no idea of the

as been passed on to their crossbreeds asthe evidence i shall present will show. the babylonian priests were required to eatsome of their sacrificial offerings and so the word for priest, cahna-bal, became theterm for eating human flesh, cannibal.13 moloch, the name of that flying lizard imentioned earlier, was another name for nimrod-tammuz. tam means to perfect andmuz means to burn. you can see the symbolism of tammuz-moloch, therefore, in therituals of burning children alive in honour of this deity which, staggeringly, still go ontoday. the beltane ritual later performed in britain by the druids on may 1st, may day,involved the burning of children in the belly of a huge wicker effigy of a man. this wasinherited from the babylonians when the brotherhood expanded across europe. indeedit m

knowledge in sun worship. in the ancientworld, the hierarchy focused on the sun because they knew its effect at a deep level,while the masses worshipped the sun because its heat and light had an obvious andcrucial role in ensuring an abundant harvest. in the same way, an initiate of the esotericknowledge will read the bible differently to a christian or jewish believer. the initiatewill recognise the symbolism, the numerology and the esoteric codes, while the believertakes the text literally so the same text acts as a means of passing on esotericknowledge to the initiated and creates a prison-religion for the masses who are notinitiated. great scam.to understand the ancient sun symbolism is to understand the major religions. in theancient world they used one particular symbol (see figure 1

one of the most sacred egyptian events. queen isiswas often portrayed with rams heads to symbolise that the time of aries, the spring, wasa period of natures abundant creation. the festival of easter was as important to earlychristians as december 25th. the legend of mithra said he was crucified and wasresurrected on march 25th. the date of easter is no longer fixed to the first day ofaries, but the symbolism remains. the christian religious day is. sunday. christianchurches are build east-west with the altar to the east. this means that the congregationface east- the direction of the rising sun. even easter eggs, like hot cross buns, are nota christian tradition. dyed eggs were sacred easter offerings in egypt and persia,among other places. how ironic that the authorities at westminster

ess other writings andpictures. the old testament speaks of the vine thou didst bring out of egypt.39 weare also told that the vineyard of the lord of hosts is the house of israel and the menof judah his pleasant plant40 the bloodline symbolised as the vine is not, i wouldstrongly suggest, the bloodline of king david at all. he didnt exist for a start, whichconfirms the point rather conclusively. the symbolism of the vine can once again betraced back to babylon and egypt. in the mystery schools of greece, their sun godsdionysus and bacchus, were the patron gods of the vineyard.41 what do grapes dependupon to grow? the sun. the vine and the bloodline of jesus weaved in among thatsun symbolism is one of the royal and priestly bloodlines which lead back to thereptilians, the anunnaki. the new

ircleor inner ring, the most exclusive club in history, who knew the great secret. in this circlewere those religious, political and literary leaders, who knew the truth about jesus, but didnot want anyone else to know. what struck me was that this book came to the same104conclusions that i had. the gospels are an invention designed to manufacture a newprison-religion. the book doesnt go into all the symbolism i have documented here,but it does name the family and others who wrote the new testament and the codesthey used to sign their authorship. one of these codes, interestingly, is the number 40 ihighlighted earlier. forty was also represented by the letter m, as in mary. the letter mis very significant to the brotherhood still today and we see it everywhere in the symbolof the mcdonalds

stone phallic symbols. mygoodness, what will the vicar think? the often shell-like receptacle for the holy wateris goddess symbolism also, and churches were actually built as a symbolic womb. thespiders web and maze decorations of the gothic and other cathedrals and churchesrefer to the female goddess energy, the intuitive, creative force, which weaves andspins the fate of the world. this is also the symbolism of the spider woman legends ofthe native american traditions and the names of sacred places like spider rock inarizona. a book by fred gettings, the secret zodiac (routledge and kegan paul,1987, features the zodiac mosaic in the marble floor of the gothic church of sanminiato in florence, italy, which dates from 1207. gettings suggests that the churchwas built to align with a rare co

as sacred to athene, the ancient mesopotamian eyegoddess, and her staring owl-like images have been found throughout the middleeast.27 the owl was also the totem of lilith, the symbol of the bloodline genes passedon through the female, and other versions of the triple goddess of the moon. the owlhas been symbolised as a witch in bird form and is associated with witches in thesymbols of halloween. the symbolism of being able to see in the dark and with a 360degree range of vision are also appropriate for a brotherhood deity. these world famousbrotherhood initiates at bohemian grove burn a celtic wicker effigy at the start of theircamp to symbolise their religion. the population of britain has been manipulatedinto doing the same every november 5th when effigies of guy fawkes are burned tomar

in line with what is most appropriateto the brotherhood agenda and its symbolism. you would have thought that thecentenary olympic games would have been held in its original home of greece, butinstead it was given to atlanta. why the hell atlanta, especially when the united stateshad only recently hosted the games in los angeles? one reason for this decision by thesymbol-obsessed brotherhood was the symbolism of the legendary, atlanta, thegoddess and huntress, who was said to be such a great athlete that no man could beather. everyone she defeated in a race had to suffer death and many were killed beforeone managed to trick her into losing a race by dropping golden apples to divert herattention. it was said that she and her bridegroom were turned into lions and pulled thechariot of the gr

same as the number of levels on the great seal pyramid)and the key personnel were to be found in the top nine degrees.the obelisk and the dome are common sights in the monuments and buildings of thebrotherhood. the obelisk is an ancient phallic symbol of the male energy and solarenergy and the dome represents the female or moon energy. often they are placedtogether or close to each other. this is the symbolism of the oval office (the womb,female) in the white house which looks out on the washington monument, the vaststone obelisk (phallic, male. these symbols attract and generate the energy theyrepresent: they are a physical thought form. the obelisk also symbolises the penis of theegyptian sun god, osiris. according to legend, after osiris had been sliced into piecesby his rival, set, the

d endless otherbrotherhood groups) on the uniform of british andamerican police forces (and many others, as well ason the floors of great cathedrals and the church atrennes-le-chateau. when american presidents puttheir hand on their breast while listening to thenational anthem they are performing part offreemasonic ritual. americans who oppose thefreemasons do the same because they dontunderstand the symbolism. another hand signal forthe brotherhood is to put your arm in the air with thetwo outer fingers pointing upwards and the twomiddle fingers held down by the thumb. this is thesymbol of the devil or baphomet, the horns ofnimrod, and this is the sign that bill clinton madeafter his first inaugural speech as president injanuary, 1993. baphomet is also symbolic of thewatcher-reptilian, az

lim occupation of southern france. they hid their ladybehind the biblical mary in order to stay alive, but the true meaning of their lady wasisis. later would come the stories of king arthur and his search for the holy grail,stories that would clearly echo the themes of the gospels, mithra, horus, etc, in theirsymbolism of the sun, isis and the astrological round table.there you have just some of the symbolism which non-initiates, or those who havenot taken the trouble to find out, simply cannot see. if you are new to this language ofsymbolism, i hope that now you will be able to read more easily the signs andsignatures of the brotherhood and therefore be more streetwise to their games andaims.367 sources1the womans encyclopaedia of myths and secrets, pp 73-73.2the secret teachings of all

DIABOLUS

he persian arezura, the mountain in the north from which hell is commonly located. 6 which devoured various shades of the dead who were sent there. it is written in the book of the dead that seker s throne is pyramidal in form, filled with darkness. he appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instanc

ides a powerful initiatory model for the sorcerer. essentially the initiate seeks to become like satan, by antinomian methods of separating the self from the natural or mundane world. one may seek to ask how this works, and why would you want to do it? luciferians do not consider satan to be a completely malefic spirit, rather a balanced force of both dark and light. many luciferian rites involve the symbolism of black21, red22 white23 and green24 as being different points of the adversary. it must be understood that working with the deific power of iblis or shaitan is not a safe route. it matters not if you are looking at the aforementioned force as an actual spirit or as a symbol of the dark recesses of the mind. what must be carefully adhered to is that which is unseen, that when the im

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

a ceremonial magician's primary weapon, used to represent his/her will. wand, lotus: in the astral star, the primary weapon of an adept. this tool is used to represent "elemental spirit" for the membership. it is almost identical to the lotus wand used by the g.d. the lotus wand is of a planetary nature, and is the rainbow wand (q.v) of the lord/lady of the portal (of adepts) with the addition of the symbolism of the lotus flower. this powerful weapon is used to signify the true will of the magician in magickal operations. wand, rainbow: the modified "lotus wand" of the g.d. by donald michael kraig. the "shaft" of a lotus wand (q.v. the central tool for use by a magician, used to represent no single element, but is of a planetary nature; and the magician's higher and true will. in the astr

DION FORTUNE MYSTICAL QABALA

with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic tree of life, and whatever system he may be working, whether he be assuming the god-forms of egypt or evoking the inspiration of iacchus with chant and dance, he has the diagram of the tree at the back of his mind. it is in the symbolism of the tree that western initiates are drilled, and it supplies the essential ground plan of classification to which all other systems can be related. the ray upon which the western aspirant works has manifested itself-through many different cultures and developed a characteristic technique in each. the modern initiate works a synthetic system, sometimes using an egyptian, a greek, o

on of our minds by something outside our plane of existence, and its gestation beyond the threshold of consciousness. the invocations of an initiation ceremony are designed to call down this impregnating influence upon the consciousness of the candidate. hence it is that the paths of the tree, which are the stages of mystical qabala page 26 illumination of the soul, are intimately associated with the symbolism of initiation ceremonies. chapter vi otz chiim, the tree of life 1. before we can understand the significance of any individual sephirah, we must grasp the broad outlines of the otz chiim, the tree of life, as a whole. 2. it is a glyph, that is to say a composite symbol, which is intended to represent the cosmos in its entirety and the soul of man as related thereto; and the more we

ally referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a lower plane. 6. the rabbis called kether, among other titles, which we need not consider now, arik anpin, the vast countenance, the white head, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and above it. therefore kether cannot be conscious

e gods had drunk at eve their fill" it suggests the most ancient rocks "within the shady stillness of the vale. sat grey-haired saturn, quiet as a stone" max heindel speaks of the lords of form as among the earliest phases of evolution, and an inspirational work in mystical qabala page 32 my possession, the cosmic doctrine, speaks of the lords of form as the laws of geology. 14. considering again the symbolism of the two lateral columns of the tree, we see chokmah and binah as force and form, the two units of manifestation. 15. it would not profit us to go more deeply into the endless ramifications of this symbolism at the present moment, for it is carrying us beyond the three sephiroth we have already studied. let us proceed to a further consideration of the mysterious daath, which never

r hand, is drawing very near to the sphere of earth. 30. to yesod are assigned all the deities that have the moon in their symbolism: luna herself; hecate, with her dominion over evil magic; and diana, with her presidency over child-birth. the physical moon, yesod in assiah, as the qabalists would say, with its twenty-eight day cycle, correlates with the reproductive cycle of the human female. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is mascul

the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of the symbolism is entirely consonant. 6. it will be observed that the line which indicates the successive development of the sephiroth zigzags from side to side of the glyph and has been aptly named the lightning flash in consequence. this indicates graphically that the sephiroth are successively positive, negative, and equilibrated. this is a far better representation of the process of mystical qa

sness, the highest aspect of the personality with which the individuality has coalesced; this is the condition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur" 13. the middle pillar rises through daath, the invisible sephirah, which we have already seen is knowledge accord

l elementals, and we assign them to the angelic kingdom and call them angels or archangels according to their grade. an angelic being, then, may be defined as a cosmic force whose apparent vehicle of manifestation to psychic consciousness is a form built up by the human imagination. in practical occultism, these forms are built up with great care and the most elaborate attention to the details of the symbolism, and are used to evoke the force [page 69] required; anyone who has had experience of their use will agree that they are peculiarly effectual for the purposes for which they are designed. by holding the magical image in it and vibrating the traditional name assigned thereto, remarkable phenomena are obtained. 21. as we have already noted, it is necessary to use the rnental technique

twenty-fifth, and twenty-sixth paths when he has taken the initiation corresponding to tiphareth, which constitutes him a full initiate. beyond this lie the higher grades of adepthood. 17. the aim of each grade of initiation of the greater mysteries is to introduce the candidate to the sphere of each sephirah in turn, working from malkuth up the tree. the instructions given in each grade concern the symbolism and forces of the sphere to which it refers and the paths that equilibrate it. the sign and word of the grade are used when treading these paths in the spirit-vision or projecting by them on the astral plane. consequently the initiate is able to move with accuracy and certainty into whatsoever sphere of the unseen he desires to penetrate, and to countercheck ah beings he meets and al

to associate the different sephiroth with the limbs and other parts of our anatomy, but to regard the use of such analogies as metaphorical and look for the psychic principles which they may be held to represent. 6. before proceeding to a detailed study of each sephirah from this standpoint, it is very helpful to have a general survey of the tree as a whole, because so much of the elucidation of the symbolism depends upon the relationship of one symbol to another in the pattern of the tree. this chapter must needs be discursive and inconclusive, but it will enable the detailed study of the individual sephiroth to be much more effectually carried out. 7. the first and most obvious division of the tree is into [page 80] the three pillars, and this immediately reminds us of the three channel

should, in my opinion, be taken to represent consciousness, and the two side pillars as the positive and negative factors of manifestation. it is noteworthy that in the yoga system consciousness is extended when kundalini rises through the central channel of the shushumna, and that the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the arrow. 9. malkuth, the sphere of earth, is taken by occultists as signifying brain-consciousness, as is proved by the fact that after any astral projection the ceremo

y and mercy can be seen as representing the positive and negative principles- and their respective sephiroth as representing the modes of functioning of these forces upon the different levels. 22. the pillar of severity contains binah, geburah, and hod, or saturn, mars, and mercury. the pillar of mercy contains chokmah, chesed, and netzach, or the zodiac, jupiter, and venus. chokmah and binab, in the symbolism of the qabalah, are represented by male and female figures and are the supernal father and mother, or in mystical qabala page 56 more philosophical language, the positive and negative principles of the universe, the yin and the yang, of which maleness and femaleness are but specialised aspects. 23. chesed (jupiter) and geburah (mars) are both represented in qabalistic symbolism as cr

t. to know the vast range of symbols associated with each path is, of course, the work of a lifetime, but the student must learn the key-symbols of each path as the essential preliminary to his studies; he is then able to recognise all other symbolforms as they come his way and assign them to their proper classification. his knowledge will thus develop under two aspects: firstly, the knowledge of the symbolism in its mystical qabala page 63 infinite ramifications; and secondly, the philosophy of the interpretation of that symbolism. once he has mastered a working knowledge of the concepts of esoteric cosmbgony and has the general scheme of symbolism assigned to each sephirah well fixed in his memory, the student is equipped with a card-index system and can commence filing, collecting the m

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, 1940. stellar dietetics. chicago: aries press, 1942. the founders of the church of light. church of light quarterly 45, no. 1 (february 1970: 1.2. zain, c. c [elbert benjamine. brotherhood of light lessons. 22 vols. los angeles: church of light, 1922.32. the benjees said to be a former indian cult that engaged in devil worship. it seems likely that this belief was based on a misunderstanding of the symbolism of images of indian temples. bennett (charles henry) allan (1872.1923) british occultist, at one time the teacher of aleister crowley, whom he met when they were both members of the hermetic order of the golden dawn. however, bennett s inclination was primarily toward mysticism rather than the occult. he lived in london in great poverty, racked by illness, but made a profound impress

s from a rare manuscript dated 1478 at the bibliotheque de l arsenal, paris. this translation was first published 1898 and has been frequently reprinted (see also abraham the jew) sources: the book of the sacred magic of abra-melin the mage. translated by s. l. macgregor-mathers. 1898. reprint, chicago: de laurence, 1932. reprint, new york: causeway books, 1974. book of thoth an interpretation of the symbolism of the tarot cards written by aleister crowley toward the end of his life (1875.1974. in 1912 crowley published a description of the cards of the book of the dead encyclopedia of occultism& parapsychology. 5th ed. 204 tarot in his biannual journal, equinox (vol. 1, nos. 7.8, about the tarot cards of the hermetic order of the golden dawn. each member had to make a copy from the origin

westcott, mathers, and w. r. woodman (another occultist freemason) as chiefs. between 1888 and 1896 the osiris temple was formed at weston-super-mare, somerset; the horus temple at bradford, yorkshire; the amen-ra temple at edinburgh, scotland; and the ahathoor temple in paris. a total of 315 initiations took place during this period. the golden dawn consisted of ten main grades, associated with the symbolism of the kabala: zelator 10 =100, theoricus 20 =90, practicus 30 =80, philosophus 40 =70, adeptus minor 50 =60, adeptus major 60 =50, adeptus exemptus 70 =40, magister templi 80 =30, magus 90 =20, and ipsissimus 100 =10. selected candidates who passed the adeptus minor grade might qualify for admission to a secret second order.the ordo rosae rubeae et aureae crucis (order of the red ro

igious ceremony. the word golem was first used in talmudic references to the creation of adam to indicate formless matter before the inception of a soul. talmudic stories of the third and fourth centuries suggest that certain rabbis might have been able to create a manlike creature by magic that followed the divine process of creation. in medieval kabbalistic legends, such stories revolved around the symbolism of the sepher yetsirah (book of creation, in which numbers and letters are associated with parts of the body and astrological correspondences. much of western occult practice is related to such texts. jakob grimm refers to such legends in his 1808 book zeitung fur einsiedler (journal for hermits: the polish jews, after having spoken certain prayers and observed certain feast days, ma

he society, russell was profoundly influenced by hindu scriptures such as the bhagavad-gita and came to understand that mysticism should be interfused with one s everyday social responsibilities. russell wrote mystical poems and painted pictures of nature spirits. yeats became a noted member of the hermetic order of the golden dawn, a ritual magic society. its teachings had a primary influence on the symbolism of his poems and on his own mystical vision. he was also impressed by hindu mystical teachings, and collaborated with shri purohit swami in the translation of hindu religious works. after the death of yeats and russell, occultism did not make much headway in irish life and literature. the occult and witchcraft boom of the 1950s and 1960s was largely ignored in ireland. janet and stew

n and boaz the names of two symbolical pillars of king solomon s kabalistic temple. they were believed to explain the mystery of the meaning of life. one was black and the other white, representing the powers of good and evil. it was said that they symbolized the need of two in the world. human progression requires two feet, the worlds gravitate by means of two forces, generation needs two sexes. the symbolism of the two pillars has been discussed in the book the garden of pomegranates, by rabbi moses cordovero, a book on the kabala first published in cracow, poland, in 1591. the two pillars have also become part of the symbolism of freemasonry and ceremonial magic. jachowski, jan (1891) polish publisher who experimented with the divining rod and pendulum and also studied in the field of a

with the yellow light of the sun; yellow is the radiance of the sun itself; green is blue and yellow; indigo is blue tinctured with red; and violet is produced by the mingling of red and blue. the sun is alchemic gold, and the moon is alchemic silver. it was believed that all earthly creations were produced through the interaction of these two potent ruling spirits. jacob s ladder is also part of the symbolism of the high grades of freemasonry. jade a term covering minerals of varied color and chemical composition, credited with occult properties. jade may be jadeite, nephrite, or chloromelanite, with a range of colors.black, brown, red, lavender, blue, green, yellow, or white. the mineral is found mainly in new zealand, mexico, central america, and china. in prehistoric times jade was use

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

, prescribed a tunic of white linen, with an upper robe of scarlet and a girdle of white silk. a crown or fillet of silk and gold was to be worn on the head, and the perfumes cast on the fire might be incense, aloes, storax, cedar, citron, or rose. according to other authorities on the subject, it was advisable to vary the robe s color and employ certain jewels and other accessories, according to the symbolism of the end desired. eliphas levi, whose writings stand at the fountainhead of the twentieth-century magical revival, offers instructions for rituals, from which the following details are taken: if the rites were those of white magic and performed on a sunday, then the vestment should be of purple and the tiara, bracelets, and ring of gold, the latter set with chrysolith or ruby. laur

of an atlantis in what he found. death day beginning in the days of the spanish conquests, the original indian culture, religion, and superstitions have become inextricably interwoven with christian beliefs and customs, creating a complex synthesis. with the modern history of war, revolts, and revolution extending into the twentieth century, it is not surprising that death has a special place in the symbolism and folklore of the mexican people. this is vividly illustrated in the traditional celebration of all soul s day on november 2nd, when toys, cakes, and candies in the form of skulls are on sale in the streets, with carnival style costumes and plays depicting skeletons. although all soul s day is an imported christian feast, it has blended with the mexican indian beliefs in which skul

d meeting with his groups during world war ii spurred his putting his insights on paper, a practice he continued until his death on august 30, 1953. sources: driscoll, j. walter. gurdjieff: an annotated bibliography. new york: garland publishing, 1985. nicoll, maurice. dream psychology. oxford: henry frowde, 1917. living time and the integration of life. london: vincent stuart, 1952. the mark (on the symbolism of various passages from the bible. london: watkins, 1954. the new man: an interpretation of some parables and miracles of christ. london: start& richard, 1950. psychological commentaries on the teaching of g. i. gurdjieff and p. d. ouspensky. 5 vols. london: vincent stuart, 1954, 1964, 1966. nictalopes name given to human beings who can see in the dark. they are extremely rare. for

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 egyptians represented the universe as a serpent devouring its own tail, a symbol of eternity and immortality

ese orders is the practice of left-hand tantra, that is, sex magick. the teachings of the path are a path of self-exploration that begins in the direct experience of one s personal nature and the destruction of the illusionary presentation of the mind about oneself. following the path leads to the complete identification of the self to the primal it. the teachings of the path of gnostic light use the symbolism of the snake and the associated kundalini energy as central to its teachings. that symbol brings together such diverse esoteric teachings as the ancient cult of orpheus and the modern voudou cult of damballah. identification with the snake (and other animals on the astral plane) involves a magical transformation, a form of lycanthropy. pathetism encyclopedia of occultism& parapsychol

ush was pruned on st. john s eve, it would bloom again in the autumn. superstitions respecting the rose are more numerous in england than in scotland. the rose became a prominent symbol in occultism at the beginning of the modern age. it appeared on the family crest of martin luther, seemingly the ultimate source of the rosicrucians juxtaposition of the rose and cross. earlier it had been used in the symbolism of alchemy. both pagan and christian folklore cites the rose as a symbol of regeneration and love. sources: walker, barbara. the woman s encyclopedia of myths and secrets. san francisco: harper& row, 1983. wilkins, eithne. the rose-garden game. london: victor gallancz, 1969. rose, ronald k(riss) h(ume (1920) australian author who has investigated parapsychology and written extensivel

te it can, by a union with the divine essence, mysteriously become the all. in his teachings, rumi declared that names and words must not be taken for the things they represent: names thou mayest know; go, seek the truth they name search not the brook, but heaven, for the moon. nature figured largely in the imagery of rumi s poems. he also used the image of the reed-pipe, which figures largely in the symbolism of the mevlevi order sufism, popularly known as the whirling dervishes, which his followers founded after his death in 1273. sources: classical and medieval literature criticism. vol. 20, detroit: gale research, 1997. jackson, guida m. encyclopedia of literary epics. santa barbara: abc-clio, 1996. runes an ancient alphabet found in inscriptions on stone in scandinavian countries. the

y, in the island of corfu in the fourteenth century. it is also believed that the gypsies themselves were originally the ancient chandala caste of india. coincidental with the occult revival referred to as the new age movement, the tarot has enjoyed an unprecedented period of popularity. new agers have seen the tarot as an important additional tool for personal transformation and have interpreted the symbolism as a new map of the subconscious. the new age approach has spurred the production of a variety of decks that explore different symbolic worlds, offer variant interpretations from the psychological to the wiccan, and present a broad scope of artistic styles. traditional tarot cards have gone hightech, with digital decks for sale on the internet for those who are curious and willing to

es of the y-kim. according to eliphas levi, the numbers of fo-hi are identical with those of the kabala, and his pentacle is similar to that of solomon. his tables are in correspondence with the subject matter of the sephir yesirah and the zohar. the whole is a commentary upon the absolute that is concealed from the profane, concluded levi. since levi s time, much scholarship has been expended on the symbolism and mystical significance of this important work under its more generally expressed title of i ching. sources: legge, james, trans. the i ching. new york: dover publications, 1963. levi, eliphas. the history of magic. london: w. rider& son, 1913. reprint, new york: samuel weiser, 1970. yoga general term for various spiritual disciplines in hinduism. the word yoga implies yoking (as w

to the phenomenon known as the procession of the equinoxes. most western astrologers use the tropical zodiac as defined by ptolemy in the second century c.e. according to ptolemy, the astrological year would begin each spring equinox and it would assume that the sun was at 0 degrees aries. due to the progression of the equinoxes, the sun at the spring equinox is close to 0 degrees pisces. much of the symbolism of the signs of the zodiac in western astrology is tied to the seasons of the year. that symbolism would be lost with the acceptance of the sidereal zodiac. the 12 signs of the zodiac are: aries, taurus, gemini, cancer, leo, libra, scorpio, sagittarius, capricorn, aquarius, and pisces (see also astrological houses; astrological planets; astrological signs; astrology) zitko, john howa

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ind him the great ruins of the mediaeval past, and he deplores the destruction of the good works of those others, the predecessors, and the contempt for their philosophy, their philanthropy, and their magic. where is there such a combination as this of religious toleration, emotional linkage with the mediaeval past, emphasis on good works for others, and imaginative attachment to the religion and the symbolism of the egyptians? the only answer to this question that i can think of is in freemasonry, with its mythical link with the mediaeval masons, its toleration, its philanthropy, and its egyptian symbolism. freemasonry does not appear in england as a recognisable institution until the early seventeenth century, but it certainly had predecessors, antecedents, traditions of some kind going

FREEMASONS SATANISM AND SYMBOLISM

g them appear in this dimension to do the bidding of the witch. doc marquis (former illuminist satanist) confirms that hexagrams are used to call forth demons to place spells and curses on the intended victim. the word "hex" comes from this practice. the hexagram is also a symbol of the sex act and reproduction. masonic author, albert g. mackey provides us with the occult explanation in his book, the symbolism of freemasonry [p. 195, 1869 a.d] the triangle pointing downward "is a female symbol corresponding to the 'yoni' and the upward pointing triangle is the male, the 'lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [also explained in did you know? vignettes in masonry from the r

the pagans are surely true to the biblical description of them as "worshipping the creature rather than the creator [romans 1:25] the july, 1998, issue of the scottish rite journal states that the eagle was also a symbol of regeneration and rebirth [jim tresner, 33 degree "wings of the eagle, wings on our feet" scottish rite journal, july, 1998, p. 7. but, another masonic writer returned back to the symbolism of the snake as regeneration, or reincarnation [herbert f. inman, masonic problems and queries, london, england, a. lewis, ltd, 1987, p. 210. also stated by charles g. berger, our phallic heritage, new york, greenwich book publishers, inc, p. 204] in fact, listen to how the satanic book, a dictionary of symbols, explains the importance of the snake "snakes are guardians of the spring

, of course, to symbolize the belief that osiris' penis had been cut into many sections. but albert mackey, 33 degree masonic author, states that the regular column is a phallus symbol "the phallus was an imitation of the male generative organ. it was represented usually by a column, was was surrounded by a circle at the base [mackey, a manual of the lodge, 1870, p. 56. mackey also stated this in the symbolism of freemasonry, p. 60] sex in the point within a circle the point and the circle carries a sexual connotation. another masonic author states that this symbol is used in sun worship, and then says "the female principle, symbolized by the moon, assumed the form of a lunette [small circular opening, or crescent, while the male principle, symbolized by the sun, assumed the form of the li

company, 1951, p. 131] masonic author, albert mackey, tells us of the sexual connotation of this hexagram "the triangle pointing downward is a female symbol corresponding to the yoni and the upward pointing triangle is the male, the lingam. when the two triangles are interlaced, it represents the union of the active and passive forces in nature; it represents the male and female elements [mackey, the symbolism of freemasonry, 1869, p. 195, 219, 361; also albert pike, morals and dogma, 1871, p. 13; also wes cook, editor, did you know? vignettes in masonry from the royal arch mason magazine, missouri lodge for research, 1965, p. 132] to the mason, the interlacing triangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and y

nist revolution, 1977, p. v "another ancient magical sign called the yin-and-yang first appeared sometime before the 3rd century, b.c, in china. this emblem became the favorite of sorcerers and mystics throughout the orient because it, too, embodies so many possible meanings [gary jennings, black magic, white magic, the dial press, 1964, p. 50; emphasis in original] does freemasonry adopt and use the symbolism of yin/yang? indeed, they do, but in a way as to hide the meaning form the "profane" listen to albert pike. the black and white pavement symbolizes "the good and evil, principles of the egyptian and persian creed. it is the warfare of michael and satan. light and shadow, which is darkness; day and night, freedom and despotism [morals and dogma, p. 14 "masons also use the two triangle

a little differently than a traditional new age, or occultist, or satanist. they use the hexagram and the black and white tile floors; but, their belief in yin and yang is identical to the satanist mysteries. but, why should we be surprised, for albert pike told us that freemasonry is "identical to the mysteries" masonic emblem of square and compass depicting sex masonic authors boldly state that the symbolism of the traditional square and compass of freemasonry represents the heterosexual sex act. listen to albert pike explaining this fact to members of the 32nd degree "the compass, therefore, is the hermetic symbol of the creative deity, and the square of the productive earth or universe [morals and dogma, p. 850-1. therefore, the masons look at the compass as the male phallus and the sq

will assemble his legions for new works of creation. attrac flaming torch, celes rom unknown tial spirits will descend. and he will send these messengers f spheres to earth. then, the torch of lucifer will signal 'from heaven to earth- and the (new age) christ will answer 'from earth to heaven [occultist edourd schure, quoted by texe marrs, mystery mark of the new age, p. 240] this explanation of the symbolism of the torch is the luciferian belief that, at the battle of armageddon, lucifer and his forces will defeat jesus christ and then conquer heaven. thus, the torch signifies the belief that lucifer will ultimately defeat jesus christ. masonic author, manley p. hall, 33 degree mason, states that "the torches represent the occult arts and sciences, the doctrines and dogmas by the light o

FULLER J F C SECRET WISDOM OF THE QABALAH

on-ego or not-i, the ayin being altogether beyond the i. in the zohar we read and there went forth, as a sealed secret, from the head of ain soph, a nebulous spark of matter without shape or form, a centre of a circle, neither white nor black, neither red nor green, in fact without any colour. 3 this is the ain soph aur- light, not as a contradistinction to darkness, but as a vibration. first, so the symbolism describes, the ain soph withdrew itself into itself to form an infinite space- the abyss. in this space appeared a point of light, or life-giving energy, which filled it. the ain soph aur is, consequently, pictured as contraction and expansion, a sucking-in and throwing-out within itself; it therefore symbolizes the centripetal and centrifugal energies of creation, which through thei

are the horses of tetragrammaton which bring yhvh into egypt, that is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of angels) typify good and evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activity. why should this descent take place? the answer is gof necessity h. tetragrammaton must descend, because only by descending can he complete the cycle of emanations and so ultimately (through a reversed process of emanation) reinstate the no-thi

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

ower to bring forth, but perceptive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and mythoses of extant races in the various stages of development, have been discovered the beginnings of the religious idea and the mental qualities which among primitive races 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 r

is found amongst the traditions of every country of the globe. in egypt, the destructive agency drives the god into the ark--or into the fish's belly, where he is obliged to remain until the flood subsides. in other words, at the time of the destruction of the world, the creative agency is forced within the womb of nature, there to remain until it again comes forth to recreate the world; nor does the symbolism end here, for this god--the sun, or the reproductive power within it, which every year is put to death by the cold of winter, must for a season remain lifeless, but, at the proper time, will come forth with healing in his wings. this god must issue forth to life through female nature. the god-man, noah, who appears under one appellation or another in all extant mythologies, was slain

lish serpent worship from the christian church, it was declared by the leaders in the movement that ophiolatry had been imported from persia--that it had been brought in by ignorant devotees who were too weak to renounce their former faith.[140 [140] forlong, rivers of life. the extent to which the symbols representing serpent, sun, tree, and plant worship are still retained as part and parcel of the symbolism of christianity is shown by the following report regarding the adoption of a seal by the presbyterian church which appeared in the daily press only a few years ago "after the assembly opened, the committee for the selection of a seal made a report recommending: that the general assembly hereby adopts as its official seal the device of a serpent suspended upon a cross, uplifted within

powers of the sun. he was to restore that which was lost. he attempted to teach to the masses of the people the long neglected principles of purity and peace. he did not condemn woman. he was baptized by john (ion or yon) in water, the original symbol for the female element, and while in the water; the holy ghost in form of a dove (female) descended upon him. to those who have given attention to the symbolism of the pagan worship these facts are not without signification. because of the peculiar tendency of christ's teachings women soon became active factors in their promulgation. if there were no other evidence to show that they publicly taught the new doctrines, the injunction of st. paul "i suffer not a woman to teach" would seem to imply that they were not silent. the doctrines of the

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

pleofthe fellowshipoftherosy cross, in a room atdekeyser's hotel on victoria embankment. nine others,whowerenotpresent,broughtthe neworder'sstrength up to twenty.withina year waite had produced new rituals for all theoutergrades; the structureoftheorderwas still based upon the kabbalistic tree of lifebutthe new rituals were very different from the old: all egyptian and pagan references were gone, the symbolism was wholly rosicrucian and christian, and magic was utterly eschewed.thehierarchy of the fellowship was also different; there was one head of theorderonly: the imperator,whowas waite; and none of the offices calledfor a masonic qualification.thedaysof a 'triple masonic headship' were over. in future waite's masonic activities would be confined to their proper place.125_'brotherhoodis

e and waite wouldnothave wishedtousethatofthe oldr.r.et a.c.withoutremoving those elements .he considered to be non-christian; thus, while no manuscript of waite's 5=6ritual has survived, the textofthebookoftheking'sdolemay be considered to give a relatively accurate illustrationoftheexperience undergone by candidates for the second order.thetemple is arranged correctly; the officers are present; the symbolism is accurate; and, above all, there is.the central themeofdeath and resurrection.norwas his poetry the only mediumthroughwhich waite gave public expression to the symbolism and idealsof his order.theywere also givenout-forthosewitheyes tosee-inthe designs of the cards that illustrate hispictorialkeytothetarot(1911).in its essence the tarot is a pack of seventy-eight cards used various

the human soul on its return to the divine centre: it is sought thereby to recall its members to the true object of research and the livingmethodof its attainment.3.the fellowshipdoes notprofessto communicate knowledge of the soul and experience in the path of return otherwise than by the mode of symbolism;butthis way is sacramental and thosewhocan receive into their hearts the life and grace of the symbolism may attainbothknowledge and experience thereby and therein.4.the symbolism of the fellowshipimplies a doctrine and practiceof mysticalreligion, understood in its universal sense.5.it has a message to thosewhoare prepared in christendom, though the lower grades of the fellowship arenotexplicitly christian grades. 6.thetradition and symbolism of the fellowship are a derivation from the

in the veil of secrecy (d) to live in peacewithone another;(e)to help eachotherin spiritual things, as they would wish to be helped themselves (j)-toavoid all interferencewiththe official religion professed by their co-heirs in the fellowship and to discourage itwhenattempted in theirowncase,(g)to endeavour before all things to realize in theirownhearts those high intimationswhichare contained in the symbolism of the grades. 13.theconstitution of the fellowship is hierarchic and not elective, its government being vested in the imperator of the rite,whohas power to appoint his successor, subject to confirmation by the body general of adepti exempti, and also to appoint substitutes for the government of the temple. 14.theconditions on which persons are received into the fellowship are embodi

GILBERT THE MAGICAL MASON

cchi or tarot cards, to which court de gebelin, eliphaz levi and others grant an origin from the ancient egyptian myths, we find the four suits to be wands, cups, swords and pentacles of similar colours.thetarot pack has also four court cards, king, queen, knight and knave, which are suitable emblems of the four human principles. 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 zod

ydyk; and again to the hebrew patriarch shem.thesecret rites commemorated a narrative that axieros, axiokersos and axiokersa had murdered kasmillos. the novice, after due ceremonial, was crowned and invested with an olive branch, and then sacred dances were performed. the special priests were called korybantes. macrobius tells us that these festivals were performed at the vernal equinox, and that the symbolism referred to the sun in autumn and spring-time. the learned faber has a large volume on the kabeiri. herodotus tells us that cambyses, king of persia, unlawfully entered the temple of the kabeiri when in a fit of madness, defiled it, and burned the sacred images.theartemisiawere the festivals of the greek artemis, who became at a later date the goddess diana of the romans. she was fab

GILBERT THE SORCERER AND HIS APPRENTICE

o the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the year are the respective entries of the sun into the four signs of taurus, leo, scorpio and aquarius, which are represented in the hebrew cherubim with the heads of the bull, the lion, the eagle (for the eagle replaces the scorpion, unless the symbolism is intended to be of destructive nature, and the man. for when the sun enters the sign of the bull, in april, he stirs up the earth to vegetation, and the ancients said that this showed that the sign of the bull especiallyhad an earthly operation. in the lion, in july, the fiery heat is mostthe symbolism of the 4 ancients 21fymbollsmofthecourseof thezelatorpastthe4aticiehtseastfire.i

n32thesorcerer and his apprentice13. the secret names of the 4 worlds are:atzlloth=aub 72briah=seg 63yetzlrah=memah 45assiah=ben 52 they are the totals of the numbers of the letters of the tetragrammaton when spelt at lengthinthe four worlds. thus: inatziloth=72(sic)10.10.5+6.10.6+10.5+4.6.10inbriah'n'=6315+13+15+20inyetzirahnm"1"1=456+13+6+20inassiah1"11"1"-mm=5210+12+10+2014. asinthe holy place the symbolism of the 22 letters was given, so in the holy of holies the symbolism of the 10 sephiroth or numbers was displayed by means of thearkand the kerubim. the ark was malkuth. the mercy seat yesod. the kerubim were netzach and hod. metatron and' sandalphon were the two pillars betwixt which was the glory of tiphereth, revealing the supernal triad. is. in the kabalah of the nine chambers the

nchalso,butthese latter arenotse well adapted for occult study owing to etteilla's attempted 'corrections'ofthesymbolism,theitalian are decidedly the bestfordivination and practical occult purposes, and i shall, therefore, usethemas the basis of thepresenttreatise. unfortunatelyjheold-fashioned single-headed cards are obsoletenow,and the only ones made are double-headed, which circumstance alters the symbolism in a few instances. i shall, therefore, wherever necessary, describetheomitted portion ofthedesign, enclosingitwithin brackets tomarkthesame. as i before observed, thetarotpack consistsofseventy255 eight cards- namely, four suits of fourteen cards each,andtwenty-two symbolic numbered trumps.thefour suits are- italian french englishanswmngto bastoni batons wands, sceptres, diamonds or

aintains the world in order, the equilibrium of mercy and severity. the ace of pentacles represents eternal synthesis, the great whole of the visible universe, the realisation of counterbalanced power.the22 trumps are the hieroglyphic symbols of the occult meanings of the 22 letters of the hebrew alphabet. they are numbered from 0 to 21 inclusive (see table opposite. i will now describe carefully the symbolism of each of these hieroglyphical keys.\1.the juggler or magician.before a table covered with the appliances of his art stands the figure of a juggler, one hand upraised holding a wand (in some packs, a cup, the other pointing downwards. he wears a cap of maintenance like that of the kings, whose wide brim forms a sort of aureole round his head. his body and arms form the shape of the

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

arities surrounding his ordination and a committee set up by its governing body recommended that the motion to receive mr. beswick into the convention in the degree of his ordination ought not to prevail 13[13. this did not prevent his acting as a lay preachcr and fund-raiser for the new york church building. at the subsequent laying of the corner-stone, on 1 july 1858, beswick gave an address on the symbolism of the ceremony, in which his enthusiasm for illustrating moral principles by way of symbols is readily apparent. from new york he moved to westport in connecticut where on christmas day, 1862 he married harriet grafton taylor. he continued to preach in new york but by l866 had left under something of a cloud, having been accused of plagiarizing the sermons of dr. channing, the unita

GILBERT R A THE MASONIC CAREER OF A

oul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and thus it cannot be assumed that it was he who introduced waite to runymede lodge 62[62] slt, p. 164 com

GNOSTIC CATECHISM

oul "cometh from afar" and that the soul returns whence it came, but it delineates the path of ascent'62[62. the theory that all esoteric practices and traditions, whether alchemy, the hebrew kabbalah, the legends of the holy grail, rosicrucianism, christian mysticism or freemasonry, were secret paths to a direct experience of god had been developed by waite over many years. he was convinced that the symbolism in each of these traditions had a common root and a 61[61] springett wrote a number of books on secret societies and on masonic symbolism. he was an active supporter of the f.r.c. and of the later golden dawn before it, but there is no evidence that he was involved prior to 1910 and thus it cannot be assumed that it was he who introduced waite to runymede lodge 62[62] slt, p. 164 com

GNOSTIC HANDBOOK

are uncompromising and offers a critique of the destruction modernism is perpetuating on our society, he demands a return to real esotericism as opposed to the false "feel good" cults of his time. guenon however was not all assault and warfare, his metaphysical works show a great mind which can see to the very heart of esotericism. certainly his writing on symbolism are hard going, titles such as the symbolism of the cross (1931, fundamental symbols (1962) and multiple states of being (1932) are not easy reading. they demand a concentration which, i am afraid, many modern minds fed on computer games and tv will find difficult. however the sheer intellectual exhilaration one can gain from mastering them cannot be easily forgotten. guenon also published hundreds of book reviews in such journ

of pisces. the last age of the minor cycle is important as it is preparation for the changeover to the next age. this the gnostic handbook page 65 cycle is known as the equinox of the gods, in the present cycle (pisces, is began in 1844 and is ruled by aries. in the egyptian initiatory traditions this period was also known as the heraldic cycle, it was the period in which the priesthood prepared the symbolism, legends and vessels for the influx of energy which would occur at the changeover to the new cycle. the cycle itself encompasses four different co-ordinates, these can be related to the four letters of the divine name (yhvh, the four elements, the four canopic jars of mummification and the four phases of the temple. heraldic cycle element god- name pisces year initiation fire yod 184

GOLDEN DAWN RITUALS Z1

eof: the aeons of the bornless beyond: then was the voice vibrated: then was the name declared. at the threshold of the entrance, between the universe and the infinite, in the sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concer

d the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which i

or nemysses are worn by the chiefs and officers with those of the chiefs being of the color of their mantles striped with the complementary color. those of the officers are striped equally in black and white or plain black squares of approved pattern. the key to the formation of the tunic and nemyss is the crux ansata, for the nemyss makes the oval, and the arms and body of the tunic, the cross. the symbolism of the temple the bases of the two pillars are respectively in jxn and dwh; the white pillar being in jxn and the black pillar in dwh. they represent the two pillars of mercy and severity. the bases are cubical and black to represent the l element in twklm. the columns are respectively black and white to represent the manifestation of the eternal balance of the scales of justice. upo

ands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by saying "by the power in me vested by this sceptre, i declare this temple duly opened (or clo

ction points out the practical application of the knowledge of equilibrium, are symbolic of the reconciliation of the celestial essences of o and n. the reconciling yellow unites with blue in green which is the complimentary color to red and with red, in orange which is the complementary color to blue. the small inner circle placed upon the cross alludes to the rose that is conjoined therewith in the symbolism of the rose and cross of our order. but in addition to this, it represents the blazing light of the o of a bringing into being the green vegetation of the otherwise barren l and also the power of self sacrifice requisite in one who would essay to initiate into the sacred mysteries. so as the sceptre represents the authority and power of the light, the lamen affirms the qualifications

e rod of hermes, containing invisible and unsuspected forces, the rules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle

ant who sits on the hierophant's left. aroo-ouerist. this ends the constitutory symbolism of a temple in the 0=0 grade of neophyte. should a member have occasion to quit his place, he shall do it moving with the course of the sun; he passes the place of hierophant, he shall salute with the sign. when he enters or quits the temple, he shall salute the hierophant's throne when within the portal. 17 the symbolism of the opening of the 0= 0 grade of neophyte the opening ceremony begins with the cry of the watcher within who should come to the right front of the hierophant and raise his wand. this symbol of the ray of the divine light from the white triangle of the supernals descends into the darkness and warns the evil and uninitiated to retire, so that the white triangle may be formulated upo

GOLDEN DAWN RITUALS Z2

okeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration a

ystery be left without such disintegration, seeing that it would speedily attract an occupant which would become a terrible vampire praying upon him who had called it into being. after frequent rehearsals of this operation, the thing may almost be done per motem. m transformation a. the astral form. b. the magician. c. the forces used to alter the form. d. the form to be taken. e. the equation of the symbolism in the sphere of sensation. f. invocation of the higher. the definition of the form required as a delineation of blind forces, and the awakening of the same by its proper formulation. g. formulating clearly to the mind the form intended to be taken. h. the actual invocation aloud of the form desired to be assumed to formulate before you, the statement of the desire of the operator an

GOLDEN DAWN RITUALS Z3

heat, and allowing it to cool gradually. the preferable time for this working should be in the heat of the day. on the seventh day of this operation, thou shalt open the crucible and thou shalt behold what form and color thy caput mortuum hath taken. it will be like either a precious stone or a glittering powder. and this stone or powder shall be of magical virtue in accordance with its natukez-3 the symbolism of the admission of the candidate 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 admission of the candidate the candidate is waiting without the portal under the care of the sentinel the watcher without, that is, under the care of the form of anubis of the west. symbolically he keeps off the dog-faced demons, the opposers of anubis, who rise from the confines where matte

hite triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish nervousness

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

s the cross current established between the stolistes and dadouchos, again fixed and sealed by the hegemon, thus, symbolising the 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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

musculature gave off an aura of understated strength, energy and grace. captured by the force field of this occult and powerful presence, i was vividly reminded of the universal myths of precession i had been studying during the past year. canine figures moved back and forth among these myths in a manner which at times had seemed almost plotted in the literary sense. i had begun to wonder whether the symbolism of dogs, wolves, jackals, and so on, might have been deliberately employed by the long-dead myth-makers to guide initiates through a maze of clues to secret reservoirs of lost scientific knowledge. among these reservoirs, i suspected, was the myth of osiris. much more than a myth, it had been dramatized and performed each year in ancient egypt in the form of a mystery play a plotted

ad, not as mumbo-jumbo. i m already satisfied that they respond to precessional astronomy. there may be other keys too: mathematics, geometry particularly geometry. symbolism. what s needed is a multi-disciplinary approach to understanding the pyramid texts. and to understanding the pyramids themselves. astronomers, mathematicians, geologists, engineers, architects, even philosophers to deal with the symbolism everybody who can bring a fresh eye and fresh skills to bear on these very important problems should be encouraged to do so. why do you feel the problems are so important? because they have a colossal bearing on our understanding of the past of our own species. the very careful, very precise site-planning and setting-out that appears to have been done here in 10,450 bc could only hav

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

markings on wilkinsin s wall was\ in the royal arch masonic cipher this marking is identical with three xs. x= 22 in new aeon qabala. 22+22+22=66. in lilltr al. 66= a god of war and babe 4 the initials a.a. recur frequently in the literature. a.a. itself is the crowleyan name of the great white brotherhood, which symonds and grant attribute to argenteum astrum or silver star (this hardly exhausts the symbolism in new aeon occultism, the word al [god] and la [not] have a great interplay, leading to the discovery of the password of the great white brotherhood, laal, the reverse of ai.-la. the term is similar to the buddhist concept of nirvana. in book 31 frater achad discusses this mystery in detail) the term a.a. is used by p.b. randolph, md, in his 1873 work on alchemy and magick, eulis, a

ter. 45 7 richard shaver and the mantong cipher until the cipher of the ufonauts was discovered and applied to the lore of ufology, the rumors and reports of human-alien interaction, both past and present, were confined almost exclusively to literal descriptions of the cases, research into those literal descriptions, or, with more sophisticated researchers, comparisons with classical folklore and the symbolism of psychology. the folklore and psychological investigations were the most rewarding, in that they disclosed a long series of repeated motifs, patterns and themes spanning the history of humanity and our interaction with alien beings. we long puzzled, for example, that a name such as ashtar seemed to show up in contact case after case in the modern lore of ufology, but this name also

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

be learned this way concerning the real implication of sigils than almost by any other method. the golden dawn's talismans and sigils the rase of letters shown in figure 6 is adapted from the golden dawn rose cross lamen, which is specifically designed for use with the hebrew alphabet. figure 6 contains the enochian equivalent. there are three rows containing a total of 21 regions and 26 letters. the symbolism of the rose is as follows: 1. the inner three regions surrounding the central circle symbolize the active cosmic elements of water, air and fire which surround, and operate upan, the earth. 2. the second row of seven letters represents the seven sacred planets. 3. the third and outermost row of eleven regions represents the pentagram and hexagram united (5+6=11. 4. each region of let

stent. he places babalon and the beast in atu xi because they appear together in the 16th aethyr, lea, which lies along atu xi somewhere between geburah and chesed on the tree of life. in enochian, the word babalon means "wicked" or "evil" and the word babalond means "harlot."enochian gematria equates babalon with toanta through the number 110. the word toanta means "lust" crowley thus considered the symbolism ideal for an earthy sexual description of the aethyr and indeed there is a strong feminine current in lea as well as a masculine current. you are advised to study the formula of mzkzb before attempting to enter lea. when you enter lea, you will find yourself in a turmoil 226 of change. the entire aethyr is filled with the anticipation of death on the one hand and new life on the othe

in vta while the feminine current is too weak to even be noticed. crowley described these residents as being shaped like pyramids of dust. pyramids were used as both places of initiation and as tombs by the ancient egyptians. in the same way, you can think of your body as either a temple of the spirit (an initiatory chamber) or as a prison (a tomb. the former view is held by the residents of vta. the symbolism of dust was used to emphasize their lack of life. the vast numbers of residents, all quietly sharing the same detachment and unconcern, gave rise to the name city of the pyramids. crowley's guide here was the god hermes who described these residents as those "whose eyes are sealed up, and whose ears are stopped, and whose mouths are clenched, who are folded in upon themselves, the li

rs are: molpand moh-el-pan-deh vsnarda ves-en-ar-deh ponodol poh-noh-doh-leh the tension in the atmosphere often leads to visions of warriors or soldiers tensed and vigilant. crowley saw the angels of ikh as warriors with swords and spears for arms. they had wings on their helmets and heels and were all wearing complete suits of armor. some were seated on elephants, but none were actually moving. the symbolism is quite clear: the angels of ikh express their proximity to the abyss and the overwhelming sense of anticipation that pervades here. the abyss that is called zax is a ring-pass-not for the human mind. your mental body will therefore serve you no higher than the holy city. when you enter ikh you will find yourself at the very edge of your mind. the outward tension in iiq i will be ec

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

form of a square.(i must repeat that this may not be an assumption at all. we find, however, that there are four emanations from each atom which form diagonal lines in the square aura surrounding each atom. in other words, there are four definite rays from each atom, stronger than the others, which leave the atom at equidistant points, and these rays are called the potential rays. in dealing with the symbolism of numbers, we have been instructed [125] in the meaning of the number four. the number four is represented by the square, which is itself symbolic of foundation. the question we must ask ourselves then, is whether the findings of modern chemistry shed any light on the significance of the number four in the combining, of atoms to form molecules. in this regard it is interesting to no

HANDBOOK OF EGYPTIAN MYTHOLOGY

ually paired with the fearsome hippopotamus goddess taweret rather than with beset. the two deities appear in scenes celebrating the births of kings and commoners. bes and taweret were also the guardians of the divine infants worshipped in the birth houses of temples of the first millennium bce. temple and magical texts give bes or bes-shu the role of opening the womb to allow a child to be born. the symbolism of birth was reproduced in tombs to help the dead to new life. some royal tombs and sarcophagi show bes with hippopotamus-faced demons protecting the lion-shaped bed on which the deceased hoped to be reborn. a painted statue of bes dominates a tomb chamber in the recently discovered valley of the golden mummies. see also eye of ra; feline deities; hathor; hippopotamus goddesses; horu

HEKAS

arrative of a tale whose tellings are as many as the tongues which bring it to voice! andrew chumbley *re. the threefold and fourfold symbolism of the crossroads in the traditional sabbatic lore see azoetia: a grimoire of the sabbatic craft. readers interested in the connections made in the course of this article might also be interested to read my book, qutub: the point, which deals in part with the symbolism of the yezidis, mandaeans and connections between the sabbatic and sufic symbolism. further information pertinent to these and tangential area may be gained from the sufis by idries shah, also the works of lady drower, and in regard to babylonian sorcery i recommend the works of r.c. thompszi, but in that part of the world, atthe time, the case created a delirium of excitement. in th

HINE PHIL ASPECTS OF EVOCATION

lth in.(name. once you have determined the appropriate intent to form the basis of your servitor, then the statement can be rendered into a sigil, or glyph. 3. what symbols are appropriate to the servitor.s task? there is a wealth of magical& mythic symbols which you can draw upon when creating a servitor, which can be used to represent different qualities, abilities and attributes. there is also the symbolism of colour, smell, sound& other sensory media to draw upon. in order to refine the .program. which forms the basis for your servitor further, you could embellish the sigil by adding other symbols. 4. is there a time factor to consider? here, you should consider the duration of the servitor.s operation. in other words, do you want the servitor to be .working. continuously, or only at s

HINE P OVEN READY CHAOS

, and can often transmit this confidence to others. if i m 110% certain that this rituals going to bloody well work then its all the more likely that it will. you can experiment with this using the technique of beliefshifting (robert anton wilson calls it metaprogramming, a good example being the chakras. the popular view of chakras is that we have seven. okay, so meditate on your chakras, hammer the symbolism into your head and hey presto! you ll start having 7chakra experiences. now switch to using the 5 sephiroth of the middle pillar (qabalah) as the psychic centres in your body, and sure enough, you ll get accordant results. get the idea? any belief system can be used as a basis for magick, so long as you can invest belief into it. looking back at my earlier 37 oven-ready chaos 38 phil

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

rough the window, come to the table and sit on her hand. she spoke to it in yugoslavian or english or italian, or she'd sing and hum; she'd say "c'mon, c'mon, i love you" and she'd charm it in. i lived with my grandmother most of my life from the time i was six until i was twenty. she taught me astrology, palmistry and how to read cards and tea leaves. she told me stories about the pagan gods and the symbolism involved and how to apply it to everyday living. she taught me to be a witch. it was a crazy way to grow up, but it was fun. i always knew about fortune telling. my grandmother and i established such a good rapport, that we could each project into the other one's house and know what was needed- as though we had shown up to ask. things like that make you know very early in life that t

person. there is energy around people, and i like to be near energy. i'm addicted to it, not just attracted. there is an ancient belief that there is power in words; this belief is based on the concept that words are symbols of your ideas and thus have a magical quality. we use words to place what is happening in our minds with another person's mind. some of the older religions still believe that the symbolism of letters is powerful, too. during world war ii the jews in syria had every reason to believe they were about to be invaded by the germans. they called up their cabalists (a body of religious scholars) who spent an evening in meditation. the cabalists discovered they could manipulate the letters in "syria" and by reversing them, spell "russia. after chanting this reversal over and o

INITIATION INTO HERMETICS

s book. no incarnate adept, however high his rank may be, can give the disciple more for his start than the present book does. if both the honest trainee and the attentive reader will find in this book all they have been searching for in vain all the years, then the book has fulfilled its purpose completely. the author. part i theory picture of the magician: the first tarot card interpretation of the symbolism below you will find the mineral, vegetable and animal kingdoms expressed in a symbolic manner. the female on the left side and the male on the right side are the plus (positive) and the minus (negative) in every human being. in their middle is seen a hermaphrodite, a creature personifying the male and female combined in one as the sign of concinnity between the male and female princi

arallel with my system since all paths leading to truth must be the same. let me mention here the indian yoga system concerning the snake power that is in accordance with the systems of the egyptian mysteries i have quoted. in kundalini yoga the scholar is exhorted to meditate on the muladhara center, the seat of which is the coccyx, and to perform pranayama exercises there. if we look closely at the symbolism of the muladharaa chakra we shall find tht this center has the shape of a yellow square with a red triangle in it. the center of it is a phallus wrapped three and a half times with a snake. the muladhara chakra is the first, most primitive and gross center that is symbolized by an elephant placed in a corner together with the respective goddess. this symbolic expression, called laya

ISIS UNVEILED

qu^ted with the numerical value of the letters in biblical names, like that of the' great beast' or that of mithra, luibpat appoint, and others, it is an easy matter to establish the identity of the meru-gods with the emana- ticms or sephiroth of the kabalists. also the genii of the nazarenes, with their special missions, are all found in this most ancient mythoi, a most perfect representation of the symbolism of the 'secret doctrine' as taught in archaic ages. king gives a tew hints though doubtless insufficient to teach anything impottant, for they are based upon the calculations of bishop newton* as to this mode of finding out mysteries in the value of let- ters. however we find this great archaeologist, who has devoted so much time and labor to the study of gnostic gems, corroborating

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

right, or vertical, the flames were transferred from the altars, or cubes, to the summits of the typical uprights, or towers; or to the tops of the candles, such as we see them used now in catholic worship, and which are called tapers, from their tapering or pyramidal form, and which, wherever they are seen or raised, are supposed always to indicate the divine presence or influence. this, through the symbolism that there is in the living light, which is the last exalted show of fluent or of inflamed brilliant matter, passing off beyond into the unknown and unseen world of celestial light (or occult fire, to which all the forms of things tend, and in which even idea itself passes from recognition as meaning, and evolves spiring up, as all flame does, to escape and to wing away. vesta, or th

of the covenant contained symbolic objects referring to phallic ideas. we have seen that the stone, or pillar, of jacob was held in particular veneration that it was worshipped and anointed. we know from the jewish records that the ark was supposed to contain the tables of stone. and if it can be demonstrated that these stones implied a phallic reference, and that these tables were identical with the symbolism accompanying the sacred name jehovah, lehovnh, or yehovah, which, written in unpointed hebrew, with four letters is ieve or ihvh (the he being merely an aspirate and the same as e) this process leaves us the two letters i and v (or, in another of its forms, u. then if we add the i in the u we have the holy of holies, we also have the linga and yoni and argha (ark or arc) of the hind

KNOWLEDGE LECTURE ONE

that he has been taken into the ante-chamber of the temple and there stripped and blind-folded, he had to grope for the entrance of the hall, and having found it he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says "pass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that fo

KNOWLEDGE LECTURE THREE

mal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms, that are occasionally seen in s ances. elemental spirits are those belonging to the nature of the elements; some are good and some a

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

re is also a translation from an ancient persian inscription, which runs: square thyself for use; a stone that may 240. fit in the wall is not left in the way. 241. the r. w. m. has as his jewel the square, which indicates the third outpouring of divine force, from the first logos, the first person of the trinity, and has therefore the same significance as the gavel, his instrument of government. the symbolism of the gavel is very profound; to explain it i must draw attention to what is probably the oldest symbol in the world (fig. 8a. 242. figure 8. 243. 244. this long line with two crossed bars upon it has for uncounted thousands of years been the special sign of the supreme being. the pygmy race is probably the most primitive at present existing, but even they have that symbol for their

nfused in order to symbolize the difficulty of the path which leads to the highest. the stories of the minotaur and theseus and ariadne came much later than this. until these recent discoveries the greek word glabyrinth h was marked as a foreign word of unknown derivation. 252. the gavel of the master of the lodge has descended from that, and it is held by the master because in his humble way, in the symbolism of the lodge, he is representing the deity. it is a sign of government, and is held by him in exactly the same way as it was long ago by the first of the pharaohs. it has now become modified in shape, and often takes the form of the mason fs stone-hammer. the name gavel came from the word ggable h, so that name belongs to an object of this later shape, rather than to the old double-a

but are actually opening the way to a definite link with those aspects, which is made in response to their request. the electric lights which are used instead of candles in some lodges do not produce the same effect; they give light, but not fire, and therefore fail of their full result. electric light is, however, permissible for the blazing star and the star of initiation, where the action and the symbolism are solely that of the light. 340. what i have said before about the assistance that should be given to the officers by the brn. applies here most emphatically. when the r.w.m. says: gmay his wisdom illumine our work, h all should join with him in a strong effort to call down the divine wisdom, so that through him it may pour out upon the brn. so also when the w.s.w. says: gmay the l

stic question which is the keynote of every masonic meeting: gwhat is the first care of every freemason? h and receives the traditional reply: gto see the lodge close tyled. h he continues: gdirect that that duty be done. h the w.j.w. passes on the command to the i.g, who goes to see that the t. is at his post, and reports that he is, this report being at once passed on to the r.w.m. 361. what is the symbolism here? the first requisite when we are about to do a great piece of work is to concentrate upon it, and in order to do that we must be free from interruption; so the fortress of mansoul (to adopt john bunyan fs picturesque terminology) needs a strong wall all round outside, and our entrance must be well guarded. therefore the spirit calls to the intelligence, which is its link with th

he is being taught. on the occult path it is still more important that the aspirant shall proceed without impetuosity or reluctance, without rashness or fear. just as one wishing to walk on a line must go neither too slowly nor too fast, so must the candidate proceed on the path which is narrow as the edge of a razor. gfestina lente h might well be taken as his motto. 481. it should be noted that the symbolism of the c c t c requires that whoever conducts the candidate in these earlier stages of the ceremony should in all cases lead him by it, as well as grasp him by the hand or elbow. it also, as well as the h c k, has been described as symbolical of the bondage of ignorance under which the candidate remains until the light of masonry shines upon him. 482. this emblem of the c c t c has a

lodge, but it has not lost its strength and activity thereby; it is as active as ever, but now all its energy is turned to the service of the real man, the higher self. that higher self incarnated in a personality for the sake of acquiring definiteness; the ego on his own plane is magnificent, but vague in his magnificence, except in the case of men far advanced on the road of evolution. now, in the symbolism of this degree, the personality has seen with all clearness that the purpose of life is to serve the higher; he throws himself into the task with vigour and so gives some of his definiteness to make the purpose of the ego clear to himself; he makes a call to the warrior within, to use the symbology of light on the path. 582. the opening 583. while the preparation of the c. is taking

so that a strong cylindrical beam of white light flashed up to the roof. the coloured rays of the qualities were perhaps four inches in diameter, but this beam measured a couple of feet through- a great funnel of light shooting up to the ceiling, which was very lofty- at least seventy feet high, i should think; and then in response to that, the blazing star was unveiled at its fullest power. 872. the symbolism here is obvious and beautiful. each person first gives his quota and gets his response. when all have done their respective parts they have built up the perfect man. then the white light which includes all shoots up, and down comes the light of the logos in reply. when the whole vast hall was flooded by this splendid light from the blazing star, the people closed their lamps, all the

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

1598(*history of the lodge of edinburgh, by d. murray-lyon, p. 9) the tendency of this school, therefore, is quite naturally to derive masonry from the operative lodges and guilds of the middle ages, and to suppose that speculative elements were later grafted upon the operative stock- this hypothesis being in no way contradicted by existing records. bro. r. f. gould affirms that if we can assume the symbolism (or ceremonial) of masonry to be older than 1717, there is practically no limit whatever to the age that can be assigned to it(*concise history of freemasonry, by r. r gould, p. 55; but many other writers look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to

bols enshrining the secrets of the invisible worlds; it has also a sacramental aspect which is of the utmost beauty and value not only to its initiates but to the world at large. the performance of the ritual of each degree is intended to call down spiritual power, first to assist the bro. upon whom the degree is conferred to awaken within himself that aspect of consciousness which corresponds to the symbolism of the degree, as far as it can be awakened; secondly to aid in the evolution of the members present; and thirdly and most important of all, to pour out a flood of spiritual power intended to uplift, strengthen and encourage all members of the craft. 38. some years ago i undertook an investigation into the hidden side of the sacraments of the catholic church, and published the result

. the written jewish tradition presupposes throughout a tradition which did not pass into writing. the zohar, for example, which is its chief memorial, refers everywhere to a great body of doctrine as something perfectly well-known by the circle of initiation for which the work was alone intended(*secret tradition in freemasonry, i, 64) 302. the skeleton of this body of doctrine has reached us in the symbolism of masonry, although along so different a line; and in the kabbala we may find a clue to much that is obscure in our modern rituals. 303. the spiritualization of the temple 304. two mystical concepts found in the zohar relate directly to our subject- the spiritualization of the temple of king solomon, and the doctrine of the lost word, both of which have their roots in the egyptian m

cient walls like that which surrounds kilwinning and the sanctuary which was heredom; to york also we must look for one of the guardian-centres of our mysteries. 618. it is clear from a study of irish masonry and that of the ancients, which was so closely allied to it, that more was handed down from the past than the three blue degrees; for the latter on their own showing are not complete without the symbolism preserved for us in the holy royal arch and other similar degrees, which did not, it would seem, emerge in the south. the first mention of the holy royal arch comes from youghal in ireland in 1743; the second emanates from york in 1744. the ancients, though they had nothing to do with the grand lodge of all england at york, nevertheless persistently refer to themselves as york masons

lances to some of the degrees of the ancient and accepted scottish rite. its form has been very grossly corrupted to make it agree with the most extravagant form of modern protestantism, with references to the blood of jesus, to the lamb and the book, etc. the quest for the word is analagous to that undertaken in the rose-croix, though the degrees are quite different. our 18 has little to do with the symbolism of the royal order, although the purpose of the two rites is the same. the 46 of the rite of mizraim (sovereign prince rose-croix of kilwinning and of heredom) has a close resemblance to the ritual of the royal order, bearing some of the signs and much of the essential meaning. of all those bodies which may be thought of as developing into what afterwards became higher degrees, this

LEFT HAND PATH AND RIGHT HAND PATH

rms is still current in some occult circles, many occultists now see the left-hand path as encompassing all modern occult practices, while the right- hand path is considered to encompass traditional religions, such as christianity, though most christians would disagree with such a classification. new religious movements which describe themselves as followers of the left-hand path inverted much 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 sym

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

peutic practices were derived from scientology practices. reflecting their graded hierarchy, baptisms 216 procter and gamble were performed at every elevation of status. there were also many unique aspects of process ritual. for example, during one s elevation to messenger the initiate received a mendes goat badge, symbolic of satan (later changed to a silver cross with a red serpent. the core of the symbolism of the sabbath assembly, which took place every saturday evening, focused on the central teaching of the process, which was the dual relationships of the gods and the unity of christ and satan (bainbridge, 1978, 194. during its heyday, the process was frequently portrayed as a group of devil worshipers. by the early 1970s, conflicts had emerged within the leadership. the de grimstons

ge of adolescent development and commit no significant crimes. the teenagers who have more serious problems are usually those from dysfunctional families or those who have poor communication within their families. these troubled teenagers turn to satanism and the occult to overcome a sense of alienation, to rebel, to obtain power, or to justify their antisocial behavior. for these teenagers it is the symbolism, not the spirituality, that is more important. it is either the psychopathic or the oddball, loner teenager who is most likely to get into serious trouble. extreme involvement in the occult is a symptom of a problem, not the cause. this is not to deny, however, that satanism and the occult can be negative influences for a troubled teenager. but to hysterically warn teenagers to avoid

r destinies, and do for ourselves all that a supposed god is said to be doing for us. satan also represents absolute indulgence and pleasure. satan is often referred to as an archetype. one respondent noted that the devil is a symbol or archetype of indulgence, ambition, animality, the life force. another said that satan was the archetype of the one who was not afraid to question even the divine. the symbolism represents our need to question and evaluate the accepted philosophies and not accept any truth at face value. and yet another respondent wrote: the satan/prometheus archetype represents dynamic individualism within a stagnant cultural context, in all spheres of human behavior. and finally, satan is the archetype of our will. it is our intellect and identity.we are an animal that ide

LUCIFERIAN SORCERY

s in darkness in whatever fashion you so desire. necromancy evocation and communion with the dead. sabbat- the meeting of witches in the dream plane, the secret arcana of leaving the body. there are two aspects of the sabbat, the empyrean/celestial (of air the luciferian sabbat) and the infernal sabbat (chthonic, demonic and earth based. these two elements of the dream conclave are connected with the symbolism of which the fraturnitias saturni focused upon as the higher and lower octave of saturn. shades shadows of the dead, spirits which commune with the living. the witches sabbat path works with shades from ancestral manes and evoked spirits. thanatos death and the spirit therein. thanatos is considered the death posture guide through which we meet the deep desire, thanatos is the gatewa

MACNULTY W KIRK KABBALAH AND FREEMASONRY

inclined towards mysticism."25 certainly, preston was a man who marched to the beat of his own drum and worked to advance his own programs. we do know that in later editions of his lectures he cites kabbalah as one of the sources of masonic teaching. whether his mystical interests were a characteristic of his later years, or whether he had indulged them for a long time, presented them "clothed in the symbolism" of his lectures, and simply began to speak of them openly as he grew older and felt he had less to lose, is something we cannot know with certainty. from reading his lectures, i am inclined to think that he had been following mystical teachings for a considerable part of his life. what is quite certain is that much of freemasonry as we know it today finds its source in preston's wor

s a building stone, and a rough ashlar is a stone which has just been cut from the quarry. much work must be done on such a stone before it is ready to be placed in the building. on the other hand, an ashlar is an individual stone; it has been separated out; it will never be part of the bedrock again. in an analogous way, the apprentice who has been instructed in, and understands even a little of the symbolism we have reviewed in this degree is an individual. he is in possession of himself; he is responsible for his actions; he will never be part of the mass again. the second degree tracing board the second degree tracing board is shown in figure 12. the first thing to notice is that, in contrast to the tracing board of the preceding degree which was a landscape (so to speak, this is an in

un, representing divinity. outside, near the river, there is an ear of corn growing. it tells us that the processes we are about to consider are processes of natural maturation. the staircase is guarded at the bottom by the junior warden, and it should come as no surprise that the candidate in the second degree has to climb these stairs. as we have seen, the junior warden represents the self; and the symbolism seems to suggest that one cannot pass this sentinel and undertake to climb figure 12. tracing board of the second degree, john harris, c. 1820. the stairs until his self has individuated. there is a ritual examination involved in passing this guard; and the ritual makes it quite clear that, if one attempts to climb these interior stairs without the appropriate motive and without doin

board of the third degree, john harris, c. 1820. to have occurred at the building of solomon's temple, with the candidate in the role of the victim.71 it is something of a puzzle that such a thing should appear at so high a level on the tree, almost in the presence of the deity. even more puzzling is the fact that the principal officers play a significant role in this drama. let us back off from the symbolism for a moment, and seek a broader perspective. the point is often made that the god of the old testament is a god of vengeance and destruction, while the god of the new testament is a god of love and forgiveness. many of the people who make this point seem to be seeking to advance some ideas of their own about which is better, but i think it would be a mistake to dismiss the god of ve

onic point of view, god is as everything that is real; everything unlike god is an illusion, an illusion that is dispelled when one is conscious of the divine presence. in the ritual drama of the third degree the part played by the candidate places him in the role of the most junior of the three grand masters who, according to the traditional history, presided at the building of solomon's temple. the symbolism of the winding stairs equates this role to that of the junior warden whose place on the tree is at tiferet. but what is there that is "illusory" about tiferet, and how can we pull these ideas together? in the kabbalistic literature there are scores of different considerations of tiferet. two will serve to guide us in this situation. the first idea is a very traditional view that refe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invocation of spirits--pacts with demons--the symbolism of the pentagram. 101 p. 8 the elements and their inhabitants. the paracelsian theory of submundanes--the orders of elemental beings--the gnomes, undines, salamanders, and sylphs--demonology--the incubus and succubus- vampirism. 105 hermetic pharmacology, chemistry, and therapeutics the healing methods of paracelsus--palingenesis--hermetic theories concerning the cause of disease--me

he sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind--the early christian church on the subject of marriage. 125 an analysis of the tarot cards the origin of playing cards--the rota mundi of the rosicrucians--the problem of tarot symbolism--the unnumbered card--the symbolism of the twenty-one major trumps- the suit cards. 129 the tabernacle in the wilderness moses, the egyptian initiate--the building of the tabernacle--the furnishings of the tabernacle--the ark of the covenant--the robes of glory--the urim and thummim. 133 the fraternity of the rose cross the life of father c.r.c--johann valentin andre--the alchemical teachings of the rosicrucians--signi

he drottars, who symbolized the signs of the zodiac, were the custodians of the arts and sciences, which they revealed to those who passed successfully the ordeals of initiation. like many other pagan cults, the odinic mysteries, as an institution, were destroyed by christianity, but the underlying cause of their fall was the corruption of the priesthood. mythology is nearly always the ritual and the symbolism of a mystery school. briefly stated, the sacred drama which formed the basis of the odinic mysteries was as follows: the supreme, invisible creator of all things was called all-father. his regent in nature was odin, the one-eyed god. like quetzalcoatl, odin was elevated to the dignity of the supreme deity. according to the drottars, the universe was fashioned from the body of ymir, t

acclaim his power. when he touched the strings of his instrument the birds and beasts gathered about him, and as he wandered through the forests his enchanting melodies caused even the ancient trees with mighty effort to draw their gnarled roots from out the earth and follow him. orpheus is one of the many immortals who have sacrificed themselves that mankind might have the wisdom of the gods. by the symbolism of his music he communicated the divine secrets to humanity, and several authors have declared that the gods, though loving him, feared that he would overthrow their kingdom and therefore reluctantly encompassed his destruction. as time passed on the historical orpheus became hopelessly confounded with the doctrine he represented and eventually became the symbol of the greek school o

synonymous with adonis. this deity was born at midnight on the 24th day of december. of his death there are two accounts. in one he was gored to death like adonis; in the other he emasculated himself under a pine tree and there died. his body was taken to a cave by the great mother (cybele, where it remained through the ages without decaying. to the rites of atys the modern world is indebted for the symbolism of the christmas tree. atys imparted his immortality to the tree beneath which he died, and cybele took the tree with her when she removed the body. atys remained three days in the tomb, rose upon a date corresponding with easter morn, and by this resurrection overcame death for all who were initiated into his mysteries "in the mysteries of the phrygians "says julius firmicus "which

the deity gliding over the breast" a golden serpent was the symbol of sabazius because this deity represented the annual renovation of the world by the solar power. the jews borrowed the name sabaoth from these mysteries and adopted it as one of the appellations of their supreme god. during the time the sabazian mysteries were celebrated in rome, the cult gained many votaries and later influenced the symbolism of christianity. the cabiric mysteries of samothrace were renowned among the ancients, being next to the eleusinian in public esteem. herodotus declares that the samothracians received their doctrines, especially those concerning mercury, from the pelasgians. little is known concerning the cabiric rituals, for they were enshrouded in the profoundest secrecy. some regard the cabiri as

ges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind is filled with light and life, eternal and incorruptible, removed from all material contact. how the supreme mind communicated his fire to all creatures is clearly set forth in the symbolism of the table. the divine fire is communicated c to lower spheres through the universal power of nature personified by the world virgin, isis, here denominated the iynx, or the polymorphous all-containing universal idea" the word idea is here used in its platonic sense "plato believed that there are eternal forms of all possible things which exist without matter; and to these eternal

ace chosen was ephesus, a city south of smyrna. the building was constructed of marble. the roof was supported by 127 columns, each 60 feet high and weighing over 150 tons. the temple was destroyed by black magic about 356 b.c, but the world fixes the odious crime upon the tool by means of which the destruction was accomplished--a mentally deranged man named herostratus. it was later rebuilt, but the symbolism was lost. the original temple, designed as a miniature of the universe, was dedicated to the moon, the occult symbol of generation. 3. upon his exile from athens, phidias--the greatest of all the greek sculptors--went to olympia in the province of elis and there designed his colossal statue of zeus, chief of the gods of greece. there is not even an accurate description of this master

ons. to each division he gave certain click to enlarge a masonic apron with symbolic figures. from an early hand-painted masonic apron. while the mystic symbolism of freemasonry decrees that the apron shall be a simple square of white lambskin with appropriate flap, masonic aprons are frequently decorated with curious and impressive figures "when silk cotton, or linen is worn" writes albert pike "the symbolism is lost. nor is one clothed who blots, defaces, and desecrates the white surface with ornamentation, figuring, or colors of any kind (see symbolism) to mars, the ancient plane of cosmic energy, the atlantean and chaldean "star gazers" assigned aries as a diurnal throne and scorpio as a nocturnal throne. those not raised to spiritual life by initiation are described as "dead from the

and centers symbolized by the ladder with three rungs and the sunburst flowers mentioned in the description of the hindu painting. it must also pass upward by means of the ladder of seven rungs-the seven plexuses proximate to the spine. the nine segments of the sacrum and coccyx are pierced by ten foramina, through which pass the roots of the tree of life. nine is the sacred number of man, and in the symbolism of the sacrum and coccyx a great mystery is concealed. that part of the body from the kidneys downward was termed by the early qabbalists the land of egypt into which the children of israel were taken during the captivity. out of egypt, moses (the illuminated mind, as his name implies) led the tribes of israel (the twelve faculties) by raising the brazen serpent in the wilderness upo

l of a wild boar. the upper half of the centaur's body was human and the lower half equine. the pelican of the hermetists fed its young from its own breast, and to this bird were assigned other mysterious attributes which could have been true only allegorically. though regarded by many writers of the middle ages as actual living creatures, none of these--the pelican excepted--ever existed outside the symbolism of the mysteries. possibly they originated in rumors of animals then little known. in the temple, however, they became a reality, for there they signified the manifold characteristics of man's nature. the mantichora had certain points in common with the hyena; the unicorn may have been the single-horned rhinoceros. to the student of the secret wisdom these composite animals. and bird

the veneration accorded the acacia is due to the peculiar attributes of the mimosa, or sensitive plant, with which it was often identified by the ancients. there is a coptic legend to the effect that the sensitive plant was the first of all trees or shrubs to worship christ. the rapid growth of the acacia and its beauty have also caused it to be regarded as emblematic of fecundity and generation. the symbolism of the acacia is susceptible of four distinct interpretations (1) it is the emblem of the vernal equinox--the annual resurrection of the solar deity (2) under the form of the sensitive plant which shrinks from human touch, the acacia signifies purity and innocence, as one of the greek meanings of its name implies (3) it fittingly typifies human immortality and regeneration, and under

strate this doctrine of the triune divinity. the reason for the additional sanctity conferred by a fourth leaf is that the fourth principle of the trinity is man, and the presence of this leaf therefore signifies the redemption of humanity. wreaths were worn during initiation into the mysteries and the reading of the sacred books to signify that these processes were consecrated to the deities. on the symbolism of wreaths, richard payne knight writes "instead of beads, wreaths of foliage, generally of laurel, olive, myrtle, ivy, or oak, appear upon coins, sometimes encircling the symbolical figures, and sometimes as chaplets upon their heads. all these were sacred to some peculiar personifications of the deity, and significant of some particular attributes, and, in general, all evergreens w

MASTERING WITCHCRAFT

le master" and the word is often used by witches strangely enough to designate one of their small, magical servants. the term "familiar" is one coined by the ecclesiastical authorities during the persecutions, implying merely an intimate friend or servant. basically, there are three types of magistellus. there is that which is used as the coven "totem" animal, mentioned earlier in connection with the symbolism of the witch bracelet. this symbolic animal form is decided upon at the formation of a coven by mutual agreement among the members and after much introspection and divination. the chosen totemic animal form or forms, for there may be several, is then ritually "assumed" by coven members during the chain dance at the sabbat itself, and also should they at any time wish to indulge in th

the magic of defence, the magic of attack often makes use of steel or iron in its practices. this metal, symbolizing as it does fire and destruction, accords well with the nature of the horned one in his aspect as a spirit of the wild hunt. the athame is strictly your main magical implement of aggression. however, many witches, when they band together to form a coven, use a sword for group-work. the symbolism is exactly the same. a sword is merely more dramatic in its effect, especially when used during initiation rites. but magically speaking, the simpler witches' knife is just as effective. to consecrate a sword, you proceed in exactly the same way as your athame, buying and exorcising the sword previously without bargaining over the price. astrologically speaking, iron is the metal rul

p mind, independent in its own right. this is the magical rationale behind the formation of most occult groups that require secrecy from their members. the rituals and symbols special to a group such as this are kept from the eyes of "cowans" or the uninitiated, not so much for fear of the powers supposedly conferred being abused, but because, by meddling with the "triggering devices" involved in the symbolism, such outsiders set to naught all the careful work involved in building the coven entity. this is particularly the case should the intruder be of a hostile or sceptical turn of mind. the total number of members to a coven is traditionally limited to anywhere up to thirteen, inclusive of the leaders. should the full complement of three leaders be present, that makes ten other members

gical practices of both east and west, however, appear to derive from a common prehistoric shamanic stock, and remain in many cases similar, if not identical. finally, whatever your coven's inclination, frazer's golden bough and robert graves's white goddess will be invaluable source books. the "logo" or coven emblem itself, should be designed in the same manner as a heraldic crest, incorporating the symbolism you have elected to use into a single composite design; the design should be simple enough to engrave or embroider upon your witch jewels and to be visualized easily in meditations. your coven hierarchy similar to the priesthood, from very primitive times down to the present day, secret magical societies, including witch covens, have organized themselves into hierarchies, the policy

MEANING OF MASONRY

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

child is unable at first to coordinate its sight to objects before it. for a while, but only for a brief while, the candidate feels himself in darkness; but he is really blinded rather by excess of light than by lack of it. in this condition he undertakes the opening out of a certain place which he proceeds to enter and explore, keeping touch meanwhile with his companions by a cord or life-line. the symbolism of all this is singularly rich in allusion to certain interior processes of introspection well defined in the experience of the contemplative mystics and well attested in their records. the place entered emblematizes once again the material and psychical organism, a dense compact of material particles coating the more tenuous interior spirit of man as a shell surrounds the contents o

e mysteries in his own day, quotes a still older authority that" the thyrsus bearers (or candidates for initiation) are numerous, but the bacchuses (or perfected initiates) are few" the same truth is restated in the words in the gospels" many are called, but few are chosen" one qualification above all was essential to the* the thyrsus (or caduceus) was an elaborate wand borne by the candidate, to the symbolism of which deep meaning attached. its present form is the wand carried by the deacon accompanying the candidate. aspirant, as it is still to-day--humility. the wisdom into which the mysteries and initiation admit a man is foolishness to the world; it is a reversal and revolution of all orthodox and academic standards. to attain it a man must be prepared for that complete and voluntary

MICHAEL FORD A RITE OF THE WEREWOLF

sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of dreaming sorcery for some years. in the botd the initiate works through the symbolism of the transformation of the vampyre to the werewolf to the dragon in a dreaming centered development of what could be called luciferian witchcraft. the ritual contained here is but one example of some of the initiatory focus of this so-called sethianic 8 school. 6 the warlock s book by peter haining, 1970 7 16 lines which signify transformation in the wilderness to the shape of the

t11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and 9 luciferian is also relevant to the egyptian god set, sethanic= of set. 10 see iblis, the black light by peter lamborn wilson. the flame of isolate cons

. what was lost or well forgotten, by some incantation or spell of remembrance, such surged forth as a bestial atavism that which was dead now emerged as a 12 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 13 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 14 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 15 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the pres

MICHAEL FORD WITCHMOON

se times. while the essence of the dark sethanic witchcraft is based on the principles of reversion and descending to achieve and awakening, the devils hind quarters are not evoked to be kissed. this is however, a powerful point of initiative symbolism representing the darker aspects of witchcraft. the most significant point before beginning a life travel down the luciferian path is to understand the symbolism which represents knowledge and wisdom. the devils mark is but a glyph of what is considered awakening or the emergence of the primal atavism, and its opposite being the serpent. the serpent, as represented throughout history means wisdom and awakening, while to christians is normally a symbol of evil. the osculum infame should be practiced as either solitary or within the coven you a

e) through which the id takes flesh. within european folklore are tales of witches having numerous familiars, ranging through all the many beings of the forest: the cat, bat, owl, raven, rabbit and so on. the significance of each creature is known among those of the witch-blood. the witch would make an evocation to bring forth an elemental, in response to which the devil would grant her the wish. the symbolism of the devil is the connection with nature which the sorcerer would have developed through the witches sabbat craft. what the devil represents is the sigil of desire, the point of reality made flesh. the witch would often make numerous evocations to enflesh the familiar of his/her choice, be it cat or owl 96 96 or other and issue a single purpose for which the id was to work. such fa

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

irit. it has an equivalence to the bur-mese nats, or god-serpents. in the esoteric tradition it is synonymous for adepts, or initiates. in indiaand egypt, and even in central and south america, the naga stands for one who is wise. the [buddhist philosopher] nagarjuna of india, for example, is shown with an aura, or halo, of sevenserpents which is an indication of a very high degree of initiation. the symbolism of the seven serpents,usually cobras, are also on masonic aprons or certain systems in the buddhist ruins of cambodia(ankhor) and ceylon. the great temple-builders of the famous ankhor wat were considered to be thesemi-divine khmers. the avenue leading to the temple is lined with the seven-headed naga. and evenin mexico, we find the naga which becomes nagal. in china, the naga is giv

MICHAEL W FORD THE VAMPIRE GATE

igins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell gates of duzhahu, invocation of astwihad& druj nasu- the black sun rite of vampirism, nature is more atrocious- sex magick andthe birth of a lunar intelligence, the nine angles and satanic magick- a study of the symbolism of the ona, alphabet of desire, a ritual of qlippothic descent and luciferian ascent, shades of algol, the sabbats, chi as the elixir of immortality and much more. introduction by peter j. carroll, author of liber null/psychonaut and liber kaos writes if you choose to embrace and live the cthonic murk and stygian darkness of the following chapters you will certainly get some return o

MORALS AND DOGMA

ce to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of the universe, hermes, of whom khurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, 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

ccordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the temple. that these represen

deity, which language can supply, is but a _sign_ or _symbol_ for an object beyond our comprehension, and not more truthful and adequate than the images of osiris and vishnu, or their names, except as being less sensuous and explicit. we avoid sensuousness only by resorting to simple negation. we come at last to define spirit by saying that it is not matter. spirit is--spirit. a single example of the symbolism of _words_ will indicate to you one branch of masonic study. we find in the english rite this phrase "i will always _hail, ever conceal, and never reveal" and in the catechism, these: q"_i hail" a"_i conceal" and ignorance, misunderstanding the word"_hail" has interpolated the phrase "from whence do you _hail" but the word is really"_hele" from the anglo-saxon verb elan _helan, to _c

covers a wholly different order of things, and is initiated into mysteries, of which the elementary or literal instruction offers but an imperfect image. a historical fact, a figure, a word, a letter, a number, a rite, a custom, the parable or vision of a prophet, veils the most profound truths; and he who has the key of science will interpret all according to the light he possesses. again we see the symbolism of masonry, and the search of the candidate for light "let men of narrow minds withdraw" he says "with closed ears. we transmit the divine mysteries to those who have received the sacred initiation, to those who practise true piety, and who are not enslaved by the empty trappings of words or the preconceived opinions of the pagans" to philo, the supreme being was the primitive light

ans of paganism. naturally it followed that symbolism soon became more complicated, and all the powers of heaven were reproduced on earth, until a web of fiction and allegory was woven, which the wit of man, with his limited means of explanation, will never unravel. hebrew theism itself became involved in symbolism and image-worship, to which all religions ever tend. we have already seen what was the symbolism of the tabernacle, the temple, and the ark. the hebrew establishment tolerated not only the use of emblematic vessels, vestments, and cherubs, of sacred pillars and seraphim, but symbolical representations of jehovah himself, not even confined to poetical or illustrative language "among the adityas" says chrishna, in the bagvat ghita "i am vishnu, the radiant sun among the stars; amo

the true felicity, the true heavenly good. then may it truly be said that he is one of the true elect; for it _is the only real and most sublime science of all those to which a mortal can aspire: his days will be prolonged, and his soul freed of all vices and corruption; into which (it is added, to mislead, as if from fear too much would be disclosed"_the human race is often led by indigence" as the symbolism of the hall and the language of the ritual mutually explain each other, it should be noted here, that in this degree the columns of the hall, 12 in number, are white variegated with black and red. the hangings are black, and over that crimson. over the throne is a great eagle, in gold, on a black ground. in the centre of the canopy the blazing star in gold, with the letter yod in its

ght, and not a mere tinselled pretender and knight of straw, you must practise, and be diligent and ardent in the practice of, the virtues you have professed in this degree. how can a mason vow to be tolerant, and straightway denounce another for his political opinions? how vow to be zealous and constant in the service of the order, and be as useless to it as if he were dead and buried? what does the symbolism of the compass and square profit him, if his sensual appetites and baser passions are not governed by, but domineer over his moral sense and reason, the animal over the divine, the earthly over the spiritual, both points of the compass _remaining_ below the square? what a hideous mockery to call one "brother" whom he maligns to the profane, lends money unto at usury, defrauds in trad

eart, the writer can conceive of no higher ambition than that of shewing by deeds that he has appreciated the privileges of that friendship and has absorbed some of the inspiration which personal intercourse with brother pike made possible therefore. this volume is dedicated in grateful memory of the prince adept, albert pike, 33, mystic, poet, scholar, who through his researches and his study of the symbolism of free masonry has raised that institution far above the commonplace and enthroned it on the lofty plane of a sublime system of philosophy, embracing the accumulated wisdom of the ages fitted to make men wiser, happier, better. no attempts have been made to standardize the spelling of some words, nor make any changes in phraseology; for instance "cabala "kabalah "kabala" are differe

MOTTA MARCELO THE COMMENTARIES OF AL

in and the bull (see liber 418, protected on either side by the letter of air, and followed by the letter of fire twice over. he declares himself, in this verse 7, the "minister of hoor-paar kraat" hoor-paar-kraat, or harpocrates, the "babe in the egg of blue, is not merely the god of silence in the conventional sense. he represents the higher self, the holy guardian angel. the connection is with the symbolism of the dwarf in mythology. he contains everything in himself, but is unmanifested. see chapter two, verse 8. he is the first letter of the alphabet, aleph, whose number is one, and his card in the tarot is the fool, numbered zero. aleph is attributed to the "element (in the old classification of things) of air. now, as one, or aleph, he represents the male principle, the first cause

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

in normandy, which became the seat of a renaissance in the sciences and the arts. an era of excitement in the minds of people began at this time, which far from being hostile to the arts, only gave added impetus to them, especially to architecture. the reading of aristotle's metaphysics, also brought back from spain by gerbert, initiated christians into the pythagorean symbolism of numbers. thus the symbolism of numbers and dimensions in churches dates from this time. the benedictine order to which romanesque art owes the greatest debt is definitely that of cluny. during the twelfth century the abbey of cluny was the center and regulator of civilization. solely from an architectural standpoint, the cluny monks carried their art as far as the east. the churches they erected in jerusalem an

and numerical, they subsequently took on esoteric and symbolic meaning. they feel that, at least during the middle ages if not during all eras in the history of building, the marks constituted the external signs of an occult organization. drawn from geometry, they form a kind of universal alphabet, which, outside of some international variations, was a language that all workers could understand.7 the symbolism in architecture, sculpture, and stained glass, which was the work of artists under the direction of the clerics, was the expression of science and philosophy, akin to that of alchemists and hermeticists. throughout the middle ages and the renaissance, philosophy, metaphysics, alchemy, and hermeticism were closely commingled and these disciplines were inseparable from theology. the me

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 that experienced an apotheosis in the thirteenth century gradually fell into disuse and became incomprehensible. without renouncing them, the renaissance that occurred from the fourteenth century in italy to the beginning of the sixteenth in france, the low countries, and great britain replaced it with a symbo

the ritual itself. the best articulation of it is dumfries manuscript no. 4, dating from around 1710 and belonging to the old dumfries lodge (now dumfries kilwinning no. 53).2 it provides a fairly complete record of the entire ritual that was followed at the time of the transition that preceded the construction of the great lodge of london. this manuscript provides characteristic clues related to the symbolism of solomon's temple. it takes the form of a question-and-answer catechism: q. how high is your lodge? a. inches and spans inumberable. q. how inumberable? a. the material heavens 8c stary firmament. q. how many pillars is your lodge? a. three. q. what are these? a. ye square, the compass& ye bible. this is the affirmation of the cosmic and sacred meaning of the lodge. following is th

tron or elder of the lodge. things were different in scotland, however, where the grade of master was pan of the craft hierarchy. this had been true for a long time as is demonstrated by the schaw statutes. during this era of religious and dynastic struggles, it is said that the scots tried to use this distinctive feature as a means of dominating the lodges. at this same time they were developing the symbolism of the master grade. in particular, the legend of hiram, the brilliant builder of the temple who was murdered by three evil journeymen and was res [clodion refers to the merovingian king whose brother, fredemundus, was claimed an ancestor by the stuarts. trans] the grand lodges and modern freemasonry 259 urrected in the person of the newly initiated master, was used by the friends of

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d when one of them seeks affiliation with one of our lodges, it is granted as if he had been initiated in a lodge of the french rite. french rite, scottish rite, rite of memphis, rite of mizraim, what do these words signify? in the dogmatic point of view, in the scientific point of view, nothing, absolutely nothing.they represent differences altogether insignificant, in the words, in the signs of the symbolism, and the special fashions of counting the degrees of the masonic hierarchy beyond the first three, which are everywhere the same, and everywhere fundamental. e e e e e e e e e we do not ask that anything which any one has shall be taken from him. let those who have acquired the right of classing themselves at any degree whatever of the masonic scale, retain their privilege. let us in

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

t a los angeles organization called builders of the adytum which had been founded by paul foster case (who i was to much later find out had been a participant in a golden dawn temple of the earlier 1900s. it took a full year for these connections to ripen before i embarked upon case's excellent correspondence lessons in a committed way. his work introduced me to an exciting and enriching world of the symbolism of tarot, qabalah, and basic ritual. these lessons provided me with a solid foundation which has played a significant part in my magical career ever since. in that first year, i had a profound sense of a sudden major change of consciousness which manifested as frequent mystical-like experiences and a daily and pervasive "feeling" of numinosity regarding my experience of life around a

nd a wealth of practical formulae he could never have previously thought possible. the beginner who glances through this grade initiation may perceive very little in it, until he studies this particular document. it explains the meaning and purpose of the manifold symbols employed, the regalia worn by the officers, and the various movements made by the offxiants. a companion document 2-3 explains the symbolism of the admission of the candidate. i still find this an extremely interesting document that reveals level upon level of insight, no matter how many years elapse between readings. an occasional perusal of its material will prevent the student from taking a prosaic attitude towards this and other initiatory rituals. both of these papers are among the most important of all order documen

hrough all the golden dawn rituals and teaching, we would expect to find it repeated and expanded in the analysis of the keyword of the adeptus minor grade. and of course it is there, clearly defined. the word1light'is translated into lvx, the latin word for light. a series of physical mimes or gestures are employed by the officiants to represent the descent of this light, as well as to summarize the symbolism of the previous findings. so one adept or officiant raises his right arm directly in the air above him, while extending his left arm straight outwards (as though to make a left turn when driving a car. this forms by shape the letter 'l: a second adept raises his arms as though in supplication above his head-the letter 'v. the third adept extends his arms outwards forming a cross. all

provided us with a wealth of anthropological data so far as the greeks <32> and romans of another day are concerned. some knowledge of their religious rites and observances is displayed. the daily habits of the people are carefully noted and recorded in many a tome. they also describe, though more haltingly and with rather less confidence, the circumstances surrounding the ancient mystery cults. the symbolism of these mysteryreligions was, we see, in certain aspects uniform. all were dramas of redemption, plans of salvation, ways of purgation. degrees of initiation, baptism by water, a mystical meal for the privileged, dramatic plays depicting the life and death of some god or other- these are the familiar incidents of the cults described by our scholars. but the obvious question arises

few could fail to be even faintly moved by it. it consists of an invocation of an angelic power "in the divine name iao, i invoke thee thou great avenging angel hua, that thou mayest invisibly place thy hand upon the head of this aspirant in attestation of his obligation" it is not difficult to realise that this is a critical and important phase of the ceremony. during this obligation, because of the symbolism attached to it and because of the active aspiration which is induced at this juncture, illumination <69> may quite easily occur. in one of the documents describing certain effects ensuing from this initiation, one of the chiefs has written,that the object of the ceremony conceived as a whole "is especially intended to effect the change of the consciousness into the neschamah, and the

ed 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 required, using the correct coptic name" the above three

has been taken into the ante-chamber of the temple and there <116> stripped and blind-folded, he had to grope for the entrance of the hall, and having found it, he was reclothed and anointed in the presence of the initiated. he is then asked for the pass-words and demands that his soul should be weighed in the great balance of the hall of truth, whereupon anubis again interrogates him concerning the symbolism of the door of the hall, and his answers being found correct, anubis says 'tass on, thou knowest it" among other things the initiate states that he has been purified four times, the same number of times that the neophyte is purified and consecrated in the ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that fo

he soul. ruach answers to the mind and reasoning powers. nephesch answers to the animal instincts. chiah answers to chokmah, yechidah to kether, while neschamah itself is referred to binai-i. the sepher yetzirah divides the hebrew letters into three classes of three, seven, and twelve. three mothers v: d: n seven double letters n'lb27j3 twelve single letters 33y b2?'ul?lfl the holy place embraces the symbolism of the 22 letters <130> the table of shew-bread, the single letters. the altar of incense the three mothers. astral spirits are those belonging to the astral plane. such are false and illusionary forms, shells of the dead, and ghosts and phantoms. elemental spirits are those belonging to the nature of the elements; some are good and some are evil. an angel is a pure and high spirit o

hat the idea of a new self and a new consciousness may be attained. this has a correspondence in the birth of a child. it emerges from the membranes and placenta which hitherto have been its body and source of life and finds itself not 'dead' after the dread change, but translated to a larger consciousness. thus the portal foreshadows the kind of change and development necessary for understanding the symbolism of the= a. we do not know what consciousness the unborn child has-how far it fifth knowledge lecture 93 <186> has choice in its development-through what agency it unfolds the potencies of its tiny seed and draws to itself the necessary materials for growth. the miracle happens-and gives us courage to believe that a similar miracle is even now enacting whereby a body will be ready for

, in relation to the sephirah the temple is in. 5. circumambulations are made in the rituals of the paths, the candidate visits the stations, hears speeches of the officers, sees diagrams of the tree and the garden of eden in relationship to the path. 6. in the east, the hierophant explains symbolism of the admission badge to that particular path or sephirah, and the admission badge is set aside. the symbolism of the path is explained. 7. hierophant takes candidate to the west of the altar and describes, and explains, the symbolism on the altar, including a tarot key on the path. also explains other temple symbolism. 8. hierophant confers the title lord or lady of the (number) path. candidate is led out between path working and reception into the grade. reception into the sephirah of the g

nd future paths to and from the grade. hiereus explains symbolism of the admission badge in this reception into the rade (which is represented in all four grades by the officers'lamens: in the d= by the hiereus lamen or fylfot cross; in= b the kerux lamen or caduceus; in= by the stolistes lamen; in 6= by the hegemon's lamen. 3. the candidate stands west of the altar with hierophant, who speaks on the symbolism of the garden of eden particularly referred to in the grade; 140 the golden dawn: volume ii book two also the planets, paths, sephirah and other qabalistic correspondences; the sign, number, grand word, password and mystic title. the sash of the grade is described and bestowed. 4. facing the direction of the tablet in the grade, hierophant gives the candidate the symbolism of the ele

dawn: volume ii book two also the planets, paths, sephirah and other qabalistic correspondences; the sign, number, grand word, password and mystic title. the sash of the grade is described and bestowed. 4. facing the direction of the tablet in the grade, hierophant gives the candidate the symbolism of the element, the three names of god, and the name of the king from the enochian tablet. 5. next the symbolism of cross, triangle, etc. on the altar is explained by the hierophant. 6. the hegemon gives his speech on the symbolism of the sephirah, the planet, and indicates the karnea, sigils and signs appropriate, as displayed in the temple. 7. the hierophant confers mystic title of grade upon the candidate and gives the symbol of the element, which is its name in hebrew, and proclaims him or

ai melekh, and by command of the very honoured hierophant, hear ye all that i proclaim that frater. 152 the goiden dawn: volume i1 book two hiero hiero k m hiero hiero 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. he returns to his place by e, saluting, and by s. and w* in the zelator grade, the symbolism of the tenth sephirah malkuth is especially shown, as well as the tenth path of the sepher yetsirah. 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 has the same number as the great name adonai, written in full: aleph, daleth, nun, yod, which both equal 671 in

REGARDIE TALISMANS

tual factors that are innate. according to the golden dawn s somewhat larger frame of reference, a talisman is a magical figure charged with the force which it is intended to represent. in the construction of a talisman, care should be taken to make it, as far as is possible, so to represent the universal forces that it should be in exact harmony with those you wish to attract, and the more exact the symbolism, the more easy it is to attract the force other things coinciding, such as consecration at the right time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

is natural or physical fire: all-powerful,when not under due restraint. lead on. my pass is incensus (inflamed).the conductor repairs with the theoricus direct to the west, where sits the 2nd ancient, facing theeast with a plain mirror reflecting the light of a burning taper by his side.rituals of the societas rosicrucianis in angliapracticus27 2nd ancient:my purpose is to direct your thoughts to the symbolism of fire, and the reflections caused in themind. the appearance of deity when making himself manifest to men has invariably been in a glory,a halo, or surrounded by flame, brightness and fire, whether on an occasion of beneficence ordispleasure: wonder not then that the eastern nations were lead to look on god as embodied in fire,and finally as the vivid symbol of the divine presence

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

mes by the egyptians, honoured by the phoenicians as cadmus, author of the sacred alphabet and the universal key to the initiations of the logos, father of the kabalah, he who, according to sacred allegories, did not die like other men, but was translated to heaven, and will return at the end of time. much the same parable is told of st. john himself, who recovered and explained in his apocalypse the symbolism of the word of enoch. this resurrection of st. john and enoch, expected at the close of the ages of ignorance, will be the renovation of their doctrine by the comprehension of the kabalistic keys which unlock the temple of unity and of universal philosophy, too long occult and reserved solely for the elect, who perish at the hands of the world. but we have said that the reproduction

r; there, according to him, was the true universal medicine, the absolute science of nature, lost by man's own fault and recovered only by a small number of initiates. to recognize the sign of each star upon men, animals and plants, is the true natural science of solomon, that science which is said to be lost, but the principles of which are preserved notwithstanding, as are all other secrets, 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

d a lion. fundamentally, the figure is analogous to the cherub of jekeskiel, of which a representation is given, and to the indian symbol of adda-nari, which again is analogous to the adonai of jekeskiel, who is vulgarly called ezekiel. the comprehension of this figure is the key of all occult sciences. readers of my book must already understand it philosophically if they are at all familiar with the symbolism of the kabalah. it remains for us now to realize what is the second and more important operation of the great work. it is something undoubtedly to find the philosophical stone, but how is it to be ground into the powder of projection? what are the uses of the magical wand? what is the real power of the divine names in the kabalah? the initiates know, and those who are deserving of in

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

f this medal do not attach such significance to it, but on this account it is only more absolutely magical, having a dual sense and consequently a double virtue. the ecstatic on the authority of whose revelations this talisman was engraved, had already beheld it existing perfectly in the astral light, which demonstrates once more the intimate connexion of ideas and signs, giving a new sanction to the symbolism of universal magic. the greater the importance and solemnity brought to bear on the execution and consecration of talismans and pantacles, the more virtue they acquire, as will be under stood upon the evidence of the principles which we have established. such consecration should take place on the days that we have indicated, with the apparatus which we have given in detail. talismans

als; his solar head, crowned with the radiant septenary, is the world of atziluth, or perfect revelation; and we can only express our astonishment that hebrew kabalists have not recognized and explained this symbolism, which so closely and inseparably connects the highest mysteries of christianity with the secret but invariable doctrine of all the masters in israel. the beast with seven heads, in the symbolism of st. john, is the material and antagonistic negation of the luminous septenary; the babylonian harlot corresponds after the same manner to the woman clothed with the sun; the four horsemen are analogous to the four allegorical living creatures; the seven angels with their seven trumpets, seven cups and seven swords characterize the absolute of the struggle of good against evil by s

the lion; concerning fecundity, the cherub or bull; concerning length of days, the dragon. h this revelation of philo, though deprecated by gaffarel, is for us of the highest importance. here, in fact, is our key of the tetrad, and here also are the images of the four symbolical animals found in the twenty-first key of the tarot; that is, in the third septenary, thus repeating and summarizing all the symbolism expressed by the three septenaries superposed; next, the antagonism of colours expressed by the dove and the dragon; the circle or rota, formed by the dragon or serpent to typify length of days; finally, the kabalistic divination of the entire tarot, as practised in later days by egyptian bohemians, whose secrets were divined and recovered imperfectly by etteilla. we see in the bible

RUBY TABLET OF SET

he church are untrue; certainly some (like eating children) are very unlikely. there is currently a neognostic revival going on. how closely modern gnostics follow their predecessors is hard to tell. there is no way we can be certain what most gnostics really believed. they were known for their secret inner teachings, which died with them, and without which it is impossible to accurately decipher the symbolism and allegory in the few writings that have survived. we can only speculate. whether the antiarchists were simply rebellious, or if they also had secret spiritual practices that involved antinomian activities is also not certain, but i feel that they did. their philosophy is well known, and it supports dark rites and heretical acts. while i doubt that many of the modern gnostic groups

more sophisticated of the nature religions, wherein the realm of the natural becomes a portal to the divine in the hands of the evolved. examples of these are the shamanistic traditions of the american and eastern indians. what is basic to all of these religions is that the highest form of individual expression is worship of the deities, with the goal of union with the divine upon physical death. the symbolism of the natural components was largely not accessible to the unlearned except in broad terms, and was considered the goal of formal initiation into the religious or philosophical systems. 3. initiatory states: often these had political and economic raisons d'etre. access to the mysteries, and thus the deities, was controlled by those who had the knowledge. accomplishments were often s

ge of adolescent development and commit no significant crimes. the teenagers who have more serious problems are usually those from dysfunctional families or those who have poor communication within their families. these troubled teenagers turn to satanism and the occult to overcome a sense of alienation, to rebel, to obtain power, or to justify their antisocial behavior. for these teenagers it is the symbolism, not the spirituality, that is more important. it is either the psychopathic or the oddball, loner teenager who is most likely to get into serious trouble. extreme involvement in the occult is a symptom of a problem, not the cause. this is not to deny, however, that satanism and the occult can be negative influences for a troubled teenager. but to hysterically warn teenagers to avoid

these factors. 66. what is the most important step in learning to concentrate? 67. how would you interpret the symbolic representations of pan? 68. what do the letters o.t.o. and a.a. mean, and what are they? 69. who and what is choronzon? 70. what is wilson's "faculty x" 71. what is the "awakened state" 72. who were the nine unknown men, and what were their functions? 73. explain what you can of the symbolism of the ancient egyptian scarab? 74. how would you define the ka? the ba? 75. what are the seven "inexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77. explain the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be

nexorable" powers, and what do they mean? 76. what do you think are the differences (if any) between neters, magickal names, and telesmic images? 77. explain the "khu" and the "khabs" as discussed in the book of the law. 78. what is meant by a "black brother" 79. what similarities can be noted between azazel and set? 80. explain the egyptian principle of crossing. 81. in your own words, interpret the symbolism of the pentagram. 82. what is meant by the term "the temple in man" 83. what is "sex magick" and its value if any? 84. what is the kundalini? the fire snake? 85. what is meant by the "ordeal with the demon crowley" 86. what was the secret seal of the a.a, and what did it mean? 87. what is the abyss? 88. when does human peak performance occur? why? 89. in alchemy, the mundane transmut

who discovers and manifests his or her true will forges the ultimate magical weapon from out of their many and fragmented sub-personalities "so with thy all; thou hast no right but to do thy will. do that, and no other shall say nay (al 1:42-43) this achievement of self-unification has been spoken of in elder books of arcane lore as the great work, the creation of the philosopher's stone and, in the symbolism of the old aeon, as the knowledge and conversation of the holy guardian angel. this "angel" is no angel of god in any theistic sense. rather it is the crystallization of the magician's own ultimate selfhood. in the language of the book of opening the way, it is the neter xem whose name is unknown. to seek to know one's true will requires time, effort, and much reflection and inner se

stinence" crowley interprets "love" in a sexual context, but the comment concerning union of the divided implies the neutralization of complementary opposites by fusion. the compulsion of nuit [see #i-29 through #i-32] all impulses other than those which lead towards such reunion and neutralization are seen as a curse, and they are collectively characterized as hell. this is not inconsistent with the symbolism of the diabolicon and the age of satan that succeeded the aon of horus. 42. let it be that state of manyhood bound and loathing. so with thy all; thou hast no right but to do thy will "hell" is further described as "that state of manyhood" i.e: a variety of distinct and separate wills, which, from the standpoint of nuit, is a condition "bound and loathing" compare again the diabolico

t, which means that we already possess the knowledge of the symbolic. but, this knowledge is locked deep within, and so our task is to bring what is known to consciousness. and this is why reaching understanding seems so much like remembering. when we have found one of our questions, this same question will be converted into symbolism deep within our minds, and when we follow the question within, the symbolism will expand and bring before the mind's eye (inner eye/third eye) a vast complex of abstract, magical, intuitive states of being with qualities, associations, and relationships which while they are experienced. they can never be truly explained. the degree of understanding will be determined by the heart. not by the intellect, therefore one must learn to allow the symbolic to enter t

hough she says that it was a labor of love for what she was doing. the result of that project (other than the obvious finished product) is that the very words that are used in the iam have come alive and have taken a meaning that english simply could not provide. i am convinced that the project of transliteration was absolutely vital to understanding the manuscript. and now, because of that work, the symbolism can be translated back into english with a purer and more comprehensive meaning. ironically, the english words do not change, for the english already used is as precise as the language will permit. both renderings of the iam are included in the onyx tablet.(1) in looking at the top portion of the stele of xem, please take note of the fact that every entity is shown in a walking postu

ath) so here we have the left hand of the initiate which is his personal initiation, guided by the functional right hand of anubis. on the stele, we find anubis shown in two ways (1) as the "black jackal" and (2) anthropomorphically. let's take a moment to consider both symbols, for in doing so it might help others in understanding the neters and possible relationships with them #1. to appreciate the symbolism of anubis as the "black jackal" there are some egyptological considerations to be made. first is that the canine that is commonly regarded as the egyptian jackal as it is shown in the ancient art forms is not a true jackal. canis lupister, the real jackal of egypt, has a tufted short tail and yellowish gray fur. in fact they strongly resemble the american coyote, except for coloring

e to the hypostyle, and the work toward xem occurs within. the figure is the god xem. he is the true being that has reached full potential. he has accomplished the great work, and has become a new kind of being. he is the one that has evolved from man the animal to magician to royal man to divine man. he is shown faceless, for none may know his name- not even himself until he has become his name. the symbolism of the beard on his chin indicates his godhood. in his right hand he grasps a rolled and sealed papyrus upon which is written his name and its hidden meaning. he extends the papyrus toward the approaching initiate, for he is the initiate ahead of his self. awaiting completion of the great work. his walking motion toward the initiate is as a reflection of the initiate's transformation

hands are no longer seen. they are wrapped in the mummy's cloths. two lines on the stele of xeper say that mastery of the will of set is the will of set, and that those who do so will live in the company of the elect. by accepting the will of set to look into its eyes, and by accepting the symbols of power of black magick, xem-set has fulfilled this will. he has been brought, as a noble, to set. the symbolism of the stele of xem-set is valid for all who understand. although we define our being as xem-set in terms such as anxembastet, anubis, or ra-en-set, this does not alter who we are. xem-set is all of us who travel on the path of set. the three panels of symbolism are framed by the two feathers of ma'at symbolizing that this stele, like the word of set, is truly real and not false. bec

ymbolism of the stele of xem-set is valid for all who understand. although we define our being as xem-set in terms such as anxembastet, anubis, or ra-en-set, this does not alter who we are. xem-set is all of us who travel on the path of set. the three panels of symbolism are framed by the two feathers of ma'at symbolizing that this stele, like the word of set, is truly real and not false. because the symbolism is analogous to the word of set, the word appears on the base of the stele. how this takes place is further defined by the formula of the word, which comprises the previous words "awaken! know thyself! do what thou wilt shall be the whole of the law! indulge! xeper as xem-set" it is the will of set for us to behold him as xem-set, but this must also be our will, and we must find our

SABBATIC KABALA OF THE CROOKED PATH

pranayama. it is this mercurial air of creation the water has stirred up. the rite of ingress, or the establishment of the point and its adversary into the one. the text itself called the eight steps of the rite of ingress gives a detailed outline of the procedure to follow (p. 124- 125) and several important keys to its understanding are freely given to the seeker. further the first few steps of the symbolism of the mouth is seth forth in the form of mantra and word sigil (p. 128. the sigilic formulae is to found on p. 133-135. this aat is also important in the manner that it presents the first of the many tasks the seeker must perform on the way to adeptship. water and the letter mem is also significant for the hanged man and it is therefore reminiscent of the arcana of the self-slayed o

hrough the intimate relation developed through the mysterious in the 2nd cell and further. in the previous cell the adept enters a magic zone where the godforms are treated more external, 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 (posture

. as a result the texts connected to this cell is works of smoothness and elegance, of beauty and artistic seership. cell 4 being the aat of the 5th and 16th letter of the sacred alphabet in this cell we encounter the formulae of the vessel, and the significance of the number 4 which in the case of this aat signifies the hand, eye, phallus and mouth. followed by the formulaes of understanding for the symbolism and cultivation of the vessel. this vessel is reflected in the tetragrammaton of the four sacred letters of the name of god. this discussion will remain hinted towards in favour of a short exposition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this f

osition of the components of the vessel, or rather the kind of fuels necessary to effectuate the occult arte in the hand of the divine artist. firstly the elements are represented through this four-fold exposition, when properly adjusted it construct the fifth from the mage, who then becomes the sum of the four into the fifth and the one. therefore this cell acts as the window, in accordance with the symbolism in the fifth letter heh. properly enough heh is also connected to the star or the pentalpha. the sexual suggestions of the procedures to follow in the conjuration of this aat is evident and refers to the various modes of sexual congress and the type of kala these sexo-magical asanas will lead to. this aat is under the influence of aquarius and inhabits the potentiality of cultivating

ation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even more clearly. there is no distinction between, there is only the between. this is symbolically illustrated by discussions and poetic alignments with the symbolism inherited in shaitan, luchifer and the power the christian communities call the devil. this mystery must be understood in this cell or the act of vaporisation and occult dehydration will occur. the aspiration in this house is total stellar and has through its high aspiration tight connections with the lunar mansions and the abysmal waters resting in the lunar realms. it is in these d

totality displayed in this aeon, or age. the call unto the dark side is clear and loud in this cell, if not somehow in a fatigue of its strength. with this i mean that this working with the integration of the shadow-self will probably induce a certain occult fatigue, that in many cases is bound to happen as a reaction on the forces put to play in this joining. the double house of zoa and azoa and the symbolism of the mother, father, son and daughter are important as a reference to yi -king and the absolute need for the oracular effect found through divination, or as the case also can be, with using trance-induction and rosaries in the next cell. there would be quite proper to induce yi-king reading in this cell or the reading known of as sand-cutting as used by arab and berber mystics. thi

SATANGEL

d the concept of heaven and hell itself have direct parallels with the metaphoric language of superego and subconscious. as it says in the kybalion, the all is mind; the universe is mental. indeed any of these systems might provide alternative explanations for the products and manifestations of the others. both the medieval mystic and the modern jungian psychologist might both agree on this; that the symbolism of the black magicians, like that of their close relatives the al-khem-ists1, may be likened to a code describing ideas more profound than their absurd and laborious rituals seem to describe. many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern che

SATANICON

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

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

faravahar is a sacred symbol of zoroastrianism. it is a winged bird with the body of a man at its center. it represents the soul of the individual, which can progress to the goal of reaching ahura mazda. charles& josette lenars/corbis. 454 world religions: almanac zoroastrianism chooses to follow the religion. the faravahar depicts a bird with its wings spread and a human figure sitting atop it. the symbolism of the faravahar is interpreted in many ways, but generally the meaning is as follows: the human figure represents the zoroastrian s connection with humankind. some efforts have been made to show that the figure represents either ahura mazda or zarathushtra. zoroastrians, however, generally do not give ahura mazda any kind of human shape or form, and evidence that it represents zarat

ssons, and that some of her students had been with her for more than thirty years. an example of one of her gilyonot concerns the first book of the torah, called bereshit. discussing the great flood that god sent to earth, and which noah survived by building an ark and populating it with one of each gender of animal and man, liebowitz provides commentary and interpretation. she draws attention to the symbolism within the story, from the darkness of the rains that killied all except those in the ark with noah, to the renewal of life that occurs once the rains stop. she explains that the flood washed away the sins of man, such as the decline in moral behavior and the increasing glorification of things such as warfare and other violence. the jewish agency for israel has reproduced her lessons

SIR WALLIS BUDGE EGYPTIAN MAGIC

secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremonies which were performed in the temples, and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but cle

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nt years, they have dared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. their great temple of understanding is soon to be erected in washington, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which appears on the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names assoc

protection of the civilized world. the lure of famous names associated with the cult has drawn many naive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christian civilization. 5- part i the united nations meditation room the meditation room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the

l being. in the background lies the city of jerusalem over which shine two stars, the star of the east of christianity and six-pointed star of judaism. a flame spreads an arc of light above, proclaiming the continuity of life and the immortality of the soul (ibid, march-april 1960, pp. 6-7) m. oldfield howey tells us in the encircled serpent (david mackay co, philadelphia, pa, 192, p. 84, that in the symbolism of egypt the "serpent is constantly represented as surmounting a cross. the brazen serpent. 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) explai

mittee, institute of pacific relations hearings, 1952, p. 3793' 27. huac rept. on american slav congress, 1950, pp. 81, 122. 28. huac appendix ix, 1944, p. 1623. 29. hearings, pp. 436 et seq, 726. 21- part ii the great seal of the united states the great seal on the dollar bill the strange and fascinating history of the great seal of the united states has been included in this study because, one, the symbolism of the meditation room mural centers around the all-seeing eye which also appears above the pyramid on the reverse side of the great seal; two, both sides of the seal are prominent features of the mosaic window in the prayer room in the united states capitol; three, the all-seeing eye is symbolized in the temple of understanding; and four, both sides of the seal appear on the one dol

as its own emblem.21 one of the dies of the face of the seal shows the dexter wing of the eagle with 32 feathers and the sinister (left) wing with 33 feathers, which supposedly establishes its connection with the scottish rite order.22 none of these claims are substantiated by any evidence which can be considered conclusive. the crest: the seal of solomon the controversy which has swirled around the symbolism of the great seal for over 180 years has by no means been limited to the reverse side. the crest heraldically is an independent device; it is correctly considered apart from the eagle and from the reverse side of the seal. as an emblem of arms -27- selected for special dignity the crest represents america herself. the eagle represents the people. the crest is composed of the stars, a

hapel is the oldest public building on manhattan island, erected in 1766. here george washington worshipped for two years (see washington's diary, 1789 and 1790, seated directly under the beautiful and inspiring painting of our national coat of arms hanging on the wall behind his pew. the religious heritage of our nation could hardly have been expressed in a more felicitous fashion than it was in the symbolism of this painting. the glory of golden light is by far the most prominent feature of the blazon. it indicates in the strongest terms the presence of god. the heavenly rays of light extend from the outer perimeter of the circle of clouds out behind the entire upper portion of the eagle's body and even beyond the tips of its wings. the head of the eagle with its fierce curved beak is wi

received the same adoration as anubis, bacchus, dionysius, jupiter and pan. in other words, debauched revelries or saturnalias (from saturn, his father) were held in his honor "he visited the greater part of the kingdoms of asia and europe, where he enlightened the minds of man by introducing among them the worship of the gods, and a reverence for the wisdom of a supreme being."44 totten, tracing the symbolism of the eye, affirmed that "the word jehovah, of the solar circle of arabia, superseded the egyptian motto in the radiant triangle, and as the word soon became too sacred to be spoken or ever- 32- written, it was generally symbolized by the all-seeing eye of him whose name it was."45 he described the "cap of purest crystal" once atop the pyramid of gizeh (the floating triangle on the

urest crystal" once atop the pyramid of gizeh (the floating triangle on the reverse seal) as the "priceless gem of egypt."the terrible crystal (job xxxviii, 4-7) he believed that "when at last it shall actually crown the pyramid of human institutions, then indeed shall all men dwell beneath the shadow of "the rock."46 (deut. xxxii, 4; psalms xci, 1: isa. xxvi, 4 and xxxii, 2) totlen insisted that the symbolism had a scriptural basis. his "cap" on the pyramid is the biblical cornerstone; his "rock" is jehovah in the old testament. yet his 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 ma

ted god. his body, encased in fourteen different statues, was worshipped with divine honors. that part of the body not recovered was rendered homage during festivals called phallica, which were introduced into europe by the athenians. the entire system of phallic worship in the ancient world originated in this festival held in honor of osiris.57 the number fourteen has a special occult meaning in the symbolism of modern-day secret societies as the "14. days of burial (lunar darkness" plutarch, in his treatise on isis and osiris, explained the symbolism "the body of osiris was cut into fourteen pieces; that is, into as many parts as there are days between the full moon and the new."58 now, if the picture of the reverse side of the great seal is examined, it will be found that fourteen rays

SYMBOLISM OF THE BANNERS

d. it was also found in many of the assyrian artifacts in america before the arrival of columbus. even though these crosses may not have meant crucifixtion, we still see that it contains a very similar element, for it also means, victory, heaven, a, life, etc. through the understanding of the mysteries, we find that only through sacrifice can all of these be obtained. it almost could be said that the symbolism of the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the a

lso of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some strange condition of space. mary herself steps forward as if to take on herself the weight of the symbolism, while overshadowing all is tzaphkiel, the archangel of hnyb. the picture is filled with deep crimson, black, dark brown and the gray flecked pink of the sephirotic colors. this image should lead to the understanding 4 of the whole manifested universe as a form encompassing pure cosmic force. a gigantic cross upon which this force is crucified. the whole of life is lived under the sh

TECHNICIANS GUIDE TO THE LEFT HAND PATH

n with god- to the extent that a personal spiritual transformation is made. true evil is that which empowers us to individuality and to the antinomian this is true good as well. chapter- 1+ 1) atum this small volume details those lines of thought that specifically affect the antinomian nature of the left hand path (lhp. in the sense of transformation, this book is an alchemical text influenced by the symbolism found within the element of salt. salt is the antinomian element, it purifies and preserves, it destroys and makes noxious, it is found in both water and earth- it is often an element of protective magic. most important of all, it is the element that represents the inscripting of transformative knowledge through the principle of resistance. there is a mystery connected to the human b

ery same elements. the difference lies within the intention of the participants. therefore, the technology itself does not distinguish one methodology from the other, rather the perceptions and cognitive structures of how these technologies may be utilized become the essential determining factors. whether a candle is white or black doesn't mean squat in and of itself. however, the manner in which the symbolism of the colored candle is perceived within consciousness, and then manifest as a psychological component within oneself and their environment, means everything. therefore, initiation itself is largely a psychological process. understanding the above statement, everything that initiatory systems have promised can be within the individuals grasp. higher consciousness, wisdom, the abilit

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

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

and when human sacrifices were made, they were dedicated to robin redbreast, or the slain cock robin. updated to more recent times, we find that in her occult book, a treatise on the seven rays, lucis trust director alice bailey taught the occult importance of colors "the three major rays" she said "are red, blue, and yellow" the color red, bailey explained, has to do with "will, or power."19 in the symbolism of color, faber birren points out the primacy of the color red. he notes:20 in ancient egyptian religion, the god shu was red, and red animals symbolized seth. the red poppy was sacred to ceres, the goddess of the harvest. the face of the wine-god dionysus was sometimes painted red. in my researches of occult traditions, the color red is always the color of fire and blood, of evil an

THE BOOK OF PLEASURE

ve had to wait till it could have done so by the same means as ourselves, i.e, by machinery. all genius has an hypothesis (usually natural) in the form of a hobby, which serves to restrain and occupy the conscious mind, to prevent its interference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as gove

THE CANOPIC GODS SYMBOLISM

! we are come to uplift thee to the home of the starry wisdom of the highest! thus we say unto thee, hear thou our holy voice of fire; yea, hear thou our holy voice of fi f1-6 the canopic gods symbolism of the four genii of the hall of the neophyte g.h. fratre sub spe (supplement to z1) r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the canopic gods g.h. fratre sub spe (supplement to z1) the symbolism of the four genii of the hall of the neophyte in a temple of the grade of neophyte, the four gods, ameshett, ahephi, tmo-oumathu, kabexnuv, are said to be vice-gerants of the elements, and answering to the rivers of eden as drawn in the warrant of the temple, are said to rule in the four corners of the hall between the stations of the kerubim. in egyptian mythology, these gods are al

symbolize the entire separation of the alimentary system and the circulatory system, which is contrary to nature, for they continually counter-change, and thus arises life. wherefore in the hall of the two truths, the portions of ahephi and kabexnuv are reversed, and the order becomes: east--ameshett south--tmo-oumathu north--kabexnuv west--ahephi 5 now, these, being thus arranged, do partake of the symbolism of the elements to which they belong. for ameshett, being to the east, the quarter of m, has the head of a man. tmo-oumathu, to the south has the head of a jackal who is the purveyor of the lion (for these are the vice-gerents of the elements, while the kerubim are the lords thereof; so tmo-oumathu is properly a jackal. kabexnuv in the west, in the region of n, has the form of a hawk

persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

d. it was after his painful separation from his wife that alphonse louis constant assumed the identity of eliphas levi and began to devote his time to an intensive study of alchemy and the occult. often his focus was on the kabbalah and the tarot, believing firmly that the ancient cards depicted a concise summary of all the revelations that had come down to humankind through the ages. levi saw in the symbolism of the tarot cards the key to the egyptian hieroglyphs, the mysteries of solomon, and the truths hidden in the apocryphal text of the book of enoch and the scrolls of hermes trismesgistus. to do a spread of the tarot cards, in levi fs opinion, was to establish communication with the spirit world. to seek within the tarot might bring the serious magician a clue to the manipulation of

THE GOD OF THE WITCHES

round the first cataract; he was a creatorgod and was represented as a human being with a sheep's head and horizontal horns. but the greatest of allthe horned gods of egypt was osiris, who appears to have been the pharaoh in his aspect as the incarnategod. the crown of osiris, of which the horizontal horns were an important part, was also the crown of themonarch, indicating to all who understood the symbolism that the king as god was the giver of all fertility'in the accounts of the divine birth of the egyptian kings, the future father of the divine child, the pharaoh,visits the queen as the god amon wearing all the insignia of divinity, including the horns. in this connection the god of the witcheschapter i. the horned god7it should also be noted that down to the latest period of pharaon

usually had three horns, with "a kind of light on the middle one, by whichhe is accustomed to illuminate the sabbath, and to give fire and light to those witches who hold lightedcandles at the ceremonies of the mass which they counterfeit" usually the devil lit the candles himself andhanded them to his worshippers, but sometimes the witches were permitted to light their own candles. ineither case the symbolism conveyed the meaning that to his worshippers their god was the source of all light.during the ceremony of receiving homage the god was enthroned. after the ceremony of the candles thecongregation knelt before his throne chanting his praises. then there were hymns and prayers, and sometimesthe master gave an address on the tenets and dogmas of the religion. this was more common in sco

THE GOLDEN ESSENCE

r name for the housle, and this is easily explainable. the living eat the food of the dead, becoming like dead themselves, so that the dead can eat the food of the living. a two-way sharing and regeneration occurs, on one level. but all of this talk is only a very old necromantic strain to the housle; these mysteries exist in the housle alongside the ones we are discussing here. before we go into the symbolism of bread and wine, we have to discuss the origins of bread and wine- and the answer to this question or origins is known to everyone: wine comes from grapes, and bread from wheat. and here we begin to build parallels: the earth itself represents both the mother of all, and the earth father, the impregnating force of nature; the earth and waters are the primal parents. the grape vines

THE KEY TO THE MYSTERIES

hb:resh, and the tau hb:taw. finally, there are twelve simple letters; in all twenty-two. the unity is represented, in a relative manner, by the aleph; the ternary is figured either by iod, mem, schin, or by aleph, mem, schin. the septenary, by beth, gimel, daleth, kaph, pe, resh, tau. the duodenary, by the other letters. the duodenary is the ternary multiplied by four; and it reenters thus into the symbolism of the septenary. each letter represents a number: each assemblage of letters, a series of numbers. 184 the numbers represent absolute philosophical ideas. the letters are shorthand hieroglyphs. let us see now the hieroglyphic and philosophical significations of each of the twenty-two letters("vide" bellarmin, reuchlin, saint- jerome, kabala denudata, sepher yetzirah, technica curios

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

st3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sab

much to develop from be ready to grasp that which was always slightly out of reach by dream, that fleeting moment of truth not so lightly fallen before you. 4 angels are considered by abu-hamid mohammed al-ghazali to be the higher faculties of man. 5 empyrean= highest heavens, heights, the astral plane which leads to the psyche or genius revealed. see the key of solomon the king by s.l. mathers, the symbolism of angels (higher octave) and demons (lower octave or infernal spirits. this term is inextricably the same as celestial, the sabbat of luciferian light. 6 baphomet is a magickal transformation of being. baphomet, being the head of wisdom, is related to cain in some sabbatic and luciferian circles. 7 the people of the lie, or practitioners of witchcraft, see yatuk dinoih by the presen

THE MAGICIAN S KABBALAH

e ground of reality. lk, a word meaning "to you" and hence can be seen as the mystical return up the tree of life from malkuth to kether as the "you" is the self, or god one is moving towards. k, by itself is kaph, the hand of god in kether("who hath measured the waters in the hollow of his hand and meted out heaven with the span- isaiah 40, v.12) or the hand as the receptive malkuth on the tree. the symbolism of the hand is varied, but in this context can be seen as representing the transmission of divine grace between kether and malkuth. also see notes later referring to kaph and the wheel tarot card as attributed to kether. thv, is tau, the cross and synthesis in malkuth, but also symbolic in this diagram of spirit (the "crown, or kether of the pentagram) crucified in the four elements

nd is the state of mind dealt with physically by the "front of the head (a more accurate translation of resh. it can be deduced from this current attribution that "understanding" is a transcendent form of consciousness (the sun of tiphareth arising from the sea of binah as the golden dawn image depicts it) preceding the final synthesis in chockmah of the magician before god. this is resumed under the symbolism of the "bornless ritual" as recorded by aleister crowley in "liber samekh. the original greek text of the ritual("fragments of a graeco-egyptian work upon magic, trans. goodwin 1852) uses the phrase "the headless one, or "the headless spirit, but the hebrew would be achd bain rash or achd bla rash, meaning "one without a head. this is likely to have been utilised by crowley in his re

reflection of the politics of the age, and the history of the jewish people, but also a commentary on the nature of the pysche, which in its "fall" or attachment to the apparent world, forms many identities from the beliefs that in truth are the shells which separate us from recognition of our inherent "core. the unbalanced forces of the universe, the world in its void state, are considered under the symbolism of the kings who reigned in edom before a king was raised up to rule over the children of israel, that is to say, before the emanation of the microprosopus, or lesser countenance. this single king or state is that which reigns after the synthesis of the multiple fragmentary states of identity that flicker in and out in the constant picture-show of our awareness, each of which in its

g through magical practice by influencing the ka and the ba in the ab. this representation is a mirror image, she said, of the ka reaching up to provide a resting-place for the ba, symbolised by the hawk. this latter is an emanation of the hammemmit, and signified the sacrifice of the lower self to the higher self. in ritual, she explained the process of magic in terms of the above as follows (a) the symbolism of the ritual is fully recognised (b) the imagination is extended to encompass this symbolism (c) the will is concentrated firmly and repeatedly (d) the ka (ego) is thus put into tension, and acts on its counterpart in the heart (ab, which is the vessel of conscious desire (e) this in turn reacts on the hati (unconscious executant (f) the whole psyche thus in a state of theurgic exci

THE MARTINIST OPERATIVE GENERAL RITUAL

) 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.h) marks the passage of the quaternary into the quinary for the formation of the living creature. jesus, the word made flesh, kabalistically represents all creatures, but particularly man, as man is the most evolved of all creatures" having been taught, and which is in accordance

THE MIDDLE PILLAR

verely shunned by the theurgist as he would a foul disease" in the neophyte ritual of the golden dawn, the candidate swears..i will not debase my mystical knowledge in the labour of evil magic at anytime tried or under any temptationj'(regardie, the golden dawn, 123. it should be clear that serious, ethical magicians do not engage in satanism or black magic. 5. the two pillars are a major part of the symbolism of the qabalah, an ancient hebrew mystical tradition that is the cornerstone of modem western magic and spiritual growth. for more information about the qabalah, see regardie's a garden of pomegranates (llewellyn, 1988) or our own book, the golden dawn journal, book ii, qabalah: theory and magic (llewellyn, 1994. 6. in a golden dawn temple, that is. temples of other magical or esoter

passion with the genitals. the magical tradition simply classifies and considerably extends this list of affinities.7 whilst considering the yedudah, recognizing that it represents freedom and that its nature is light itself, the student should endeavor to visualize just above the crown of his head a spherical form of light. the diagram on page 73 (see figure 4) will indicate its likely position. the symbolism places this above the head because, in the first place, since the yechdah is the root of man's consciousness, it is a principle of whose presence the majority of us have never become really aware. th iss not to deny its existence, but only to affirm our previous ignorance. moreover, magical symbolism, which incidentally is of the same type as that employed by the unconscious, also af

ack. 25. although regardie's reasoning is valid, we suggest that students not mix hebrew and enochian here, particularly if they are unfamiliar with the enochian system. use the hebrew divine and archangelic names associated with binah as per golden dawn tradition. 26. this js verified by a passage in the manuscripts of the golden dawn, particularly a section of z.l: the enterer of the threshold, the symbolism of the opening of the 0=0 grade of neophyte (regardie, the golden dawn, 346 "this is the secret traditional mode of pronouncing the divine names by vibration. the method described is called "the vibratory formula of the middle pillar" 27. the technique of vibrating a divine name wlule visualizing it flaming in the air is known as the expanding whirl of vibration. 28. that is, the tra

ance with a process called introjection- the incorporation of the characteristics of a person or an object into one's own psyche which occurs unconsciously. 34. the descent of the neshamah into the individual's field of awareness occurs through the "holy union" of the "king" and the "queenn-the higher and lower self symbolized by tiphareth and malkuth. 35. certain golden dawn t e a h g s, such as the symbolism of the garden of eden before and after the fall, are specifically designed to aid in the integration of the shadow by using myth and metaphor which can be understood on many levels. see our book self-lnitiation into the golden dawn tradition, 367-371 and 554-556. 36. assagioli, psychosynthesis, 39. chapter seven the art of relaxation i n the foreword to the second edition of the midd

THE SECRET RITUALS OF THE OTO

eenth century few people seem to have displayed any great interest in the original order of the temple, the knights templar, suppressed in 1314 on the grounds that its members were heretical, blasphemous and sodomitical. with the rise of continental and anglo-saxon freemasonry, however, the building activities of the templars began to attract attention. perhaps, thought some masons, the fact that the symbolism of the craft degrees of masonry was concerned with both the building of a temple and the murder of its architect, hiram, suggested the existence of a connection between the knights templar and freemasonry? perhaps the masonic fraternity did not, as was assumed by most of its members, go back to the time of king solomon but was simply an underground continuation of the order of the te

ael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (14 of 14 [12/28/2001 2:02:43 pm] sroto_notes 29. also known by the title of man. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note29.html [12/28/2001 2:02:46 pm] the secret rituals of the o.t.o. part two the rituals themselves* second degree31 prefatory note this is the last of the o.t.o. degrees based on the symbolism of saladin and the oasis. beyond the second degree symbolism is, apart from its thelemic elements, based on that of freemasonry. second degree opening the oasis is open in the first degree. the c. has been given the pass word. the tent, etc, of s. have been moved to the centre facing west. the water of the well is reduced to a small depth. s. crosses his hands, right over left; w. an

the%20o.t.o/p2c4.html (19 of 19 [12/28/2001 2:03:21 pm] sroto_notes 32. also known by the titles of master magician and devotion. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note32.html [12/28/2001 2:03:23 pm] the secret rituals of the o.t.o. part two the rituals themselves* lodge of perfection and fourth degree35 (holy royal arch of enoch) prefatory note the symbolism of this degree is based on that of the holy royal arch degree of orthodox freemasonry. this is itself based on the old testament (haggai ii v. 1-9. the officers who operate the ritual (h, j. and z) are, then, haggai, joshua and zerrubbabel. the altar of this rite is a modified form of that of the holy royal arch, and without some description of it both the opening of the lodge of per

TYSON DONALD NEW MILLENNIUM MAGIC

the slate of the soul over the years, in order that a new name may be written on it. initiates may be asked to simulate the physical act of dying, through such ges- tures as lying in a coffin or (in circles with a christian mythos) being elevated on a cross in a dramatic recreation of the crucifixion. through trials of courage, they may be tested to determine that they are serious enough to treat the symbolism of the rite with respect, and strong-willed enough to keep from betraying the secrets of the lodge. usually these tests are symbolic in nature, although made to appear terrify- ingly real, and physical injury is not permitted to happen in a responsible group. the nineteenth-century french occultist paul christian, purporting to describe the egyptian mysteries, tells how the candidate

worship as lifeless and as hol- low as any christian cathedral. many are discouraged at this stage when they attempt material rituals in their material temples and get no results. however, a few persevere in striving to under- stand their errors and to rectify them. like children unraveling a ball of string, they begin to travel inward, moving past the outer pageantry to the emotional meaning of the symbolism on which it is based. finally they begin to touch the walls of the inner temple, where the potencies that give the symbols meaning dwell. only after establishing contact with the light can they turn outwards once more and, with confidence, create rituals that harmonize with cosmic law. r itual is the vital heart of magic. it creates a communication between the phe- nomenal world and

t summon or direct it except through the mediation of the subconscious. a ritual where the magus simply recited in a dry tone his or her desires would be completely ineffective. even if through an immense act of will the magus suc- ceeded in sending words into the subconscious, words have only a limited power there. words are symbols, it is true, but symbols of a second level abstracted away from the symbolism of the natural world. the subconscious would be forced to translate the words into its own vernacular of sensory symbols, which are mainly visual, and most of the power of the initial impulse of will would be lost. manifest physical expressions of the symbols of ritual, such as the magical instru- ments, hand gestures and body motions, sounds, colors, scents, tastes, textures, and im

pulation of a spirit name. the name is translated into hebrew letters. each letter has a certain set of symbolic associa- tions. the first letter of the name is used to form the head of the image, the second letter, the shoulders, and so on. bit by bit the spirit is built up, like frankenstein's monster, until an integrated figure is obtained. throughout the formation process, the magus relies on the symbolism of the hebrew letters for guidance. to illustrate, here are the attributes of graphiel, the intelligence, or good spir- it, of the planet mars: g camel priestess moon r head sun jupiter a ox fool air ph mouth tower mars i hand hermit virgo a ox fool air l ox goad justice libra the first column after the name is the meaning of the hebrew letter; the sec- ond is the tarot trump connect

us, since they can trigger the process of unconscious invocation or evocation. sigils mechanically derived are similar to words-if their meaning is not understood they remain so many squiggles of ink on paper, utterly impotent. sig- ils intuitively derived can possess latent symbolic power in their very shapes that can, under receptive conditions, resonate within the mind even when the meaning of the symbolism is not understood. psychic entities respond only to the mind- states of the magus. the term "mind-state" is used here to describe the total gestalt of thoughts, emotions, urges, and sensations that exist within the personal universe of the indi- vidual at a given instant. mind-states may change totally from one moment to another; or they may be reborn continuously, like the flame of

TYSON DONALD SOUL FLIGHT

litical purposes, but he probably did not engage in overtly occult practices. what is beyond question is that the nazi party arose directly out of the thule society, an occult organization founded on august 17, 1918, by rudolf von sebottendorff (1875-1945. it adopted as its symbol a dagger surrounded by oak leaves, superimposed on a swastikakith curved arms. hitler would later use the swastika as the symbolism of nazism. on november 9, 1918, just prior to germany's acceptance of the humiliating armistice treaty that ended the first world war, the newly established thule society met and resolved to continue the struggle for german supremacy. sebottendorff proclaimed as its new symbol a red eagle, declaring to his fellow members that the eagle was an aryan symbol, and that its color symboliz

ced by a completely different environment. in the ritual structure presented in this book, travel across the lower astral, and hence travel across the surface of the physical world from place to place, is effected by means of a corridor extending from the doorway of the ritual chamber. where the corridor leads is 180. eliade, 200-2. chapter ten: uses of ritual 167 determined in a general sense by the symbolism on the keycard used to unlock the door. the corridor will lead to an environment that is in harmony with the nature of the key. when traveling across the landscape of the physical world, the key can be made quite narrow and specific-an address in a particular city, for example. the corridor has no windows or doors on its sides. this provides secure travel, since there is no entry to

horizontal and diagonal paths on the tree. were they to be followed, they would lead to the sephiroth on the two outer pillars. this would be a distraction away from the purification of spiritual awareness that is the object of this form of rising on the planes. dion fortune wrote "the western magical operation of rising on the planes takes place up the central pillar of the tree; that is to say, the symbolism employed to induce this extension of consciousness does not take the sephiroth in their numerical order, commencing with malkuth, but goes from malkuth to yesod, and yesod to tiphareth, by what is called the path of the only the four central sephiroth on the tree are balanced in their nature. the sephiroth on the other pillars of the tree are polarized, and each can only be understoo

TYSON DONALD THE POWER OF THE WORD

and the enochian diaries, and unlock many of the secrets in these works. because the throne and clock are so important in understanding tetragrammaton, i have examined the system of enochian magic in considerable detail in chapter xvi. xvi tetragrammaton appendix a contains the corrected english text of all eighteen enochian keys and the key of the thirty aethers, with an accompanying analysis of the symbolism in the keys. this study shows the angels of the keys to possess the same apocalyptic nature as those described by st. john the divine in his biblical book of revelation. i have put forward the theory, which will undoubtedly arouse controversy, that the watchtowers and enochian keys are parts of a great ritual of ceremonial magic designed to trigger the chaotic final destruction of ou

ching" that has not come down to us, although dee probably communicated it to others in his lifetime. i believe i have the key, or one of the keys, to a true understanding of dee's monad symbol. while i do not pretend to a complete gnosis of the glyph, it is necessary to examine it here because it bears directly on the structure and symbolism of tetragrammaton, particularly as the name relates to the symbolism of the planets. there can be no doubt that dee was a christian kabbalist. he was familiar with all the major magical texts of the renaissance, including the occult philosophy of cornelius agrippa. he was skilled in the art of ceremonial magic and knowledgeable in the numerical and positional manipulations of the kabbalah-indeed, in theorem xxiii of the monad, he specifically names a

mpassionate aspect of the heavenly christ, when we seek to command and direct the twelve wings of mercy on the right side through the "invoking" sigils of the banners; and to assume the god-form of yeheshuah (ihshvh, the judicative and vengeful aspect of heavenly christ, when we seek to command and direct the twelve wings of severity on the left side through the "banishing" sigils of the banners. the symbolism in the fourth chapter of the revelation of st. john the divine is not only the key to understanding dee's hieroglyphic monad, but also to a true comprehension of his four enochian watchtowers and fortyeight enochian keys. this is a very bold statement, i know, but i believe i have completely justified it in chapter xvi and in appendix a. it may be argued that when dee wrote his hiero

e time on either side of the river, which suggests that there is more than one tree, or that the tree has three trunks. this calls to mind the tree of the sephiroth in the kabbalah, which indeed has three pillars, but i am inclined to accept the former explanation, that the tree referred to is a species, not an individual specimen. we encounter the numerical pattern of the name again and again in the symbolism of those things that represent god in the bible. at its most fundamental, the name is square. this is the shape of the later altars, which have a square top and which approach a cubic shape "so the altar shall be four cubits; and from the altar and upward shall be four horns. and the altar shall be twelve cubits long, twelve broad, square in the four squares thereof (ezek. 43: 15-6

equivalent hours of the night. for a justification of this division of the seats of the elders, see appendix a, the third and the fourteenth keys. the divisions of the heavenly throne are reflected in the throne of solomon, god's representative upon the earth. solomon's throne had six steps leading up to it, and upon these steps were twelve lions, representing the twelve tribes (1 kings 10:18-20. the symbolism of solomon's throne gained considerable importance in islamic folklore, where it was merged the twelve stones 75 with the throne of god (see the description in chapter xi. on the symbolic level, the throne and the altar are the same. both are, at root, cubic stones that contain the awareness and power of god. both express tetragrammaton in a concrete manner, numerically in divisions

ar in gnostic writings. for convenience, these relationships are tabulated below: first: father second: son third: east fourth: south fifth: west sixth: north seventh: east eighth: south ninth: west tenth: north eleventh: east twelfth: south thirteenth: west fourteenth: north fifteenth: east sixteenth: south seventeenth: west eighteenth:north nineteenth to forty-eighth: thirty spheres, or degrees the symbolism of the keys contains strong echoes of the gnostic gospels, particularly the key of the thirty aethers, which might almost have been dictated by yaldabaoth himself geoffrey james considers these gnostic connections at some length (the enochian magick of dr. john dee, pp. xix-xxi) and speculates that kelley may have plagiarized portions of a secret gnostic text in his possession unknow

ince the keys are fairly brief, it will be useful to examine each individually for its ritual application in magic, its gnostic symbolism, and its correspondences with the imagery in the revelation of st. john. the ties between the keys and the apocalypse are many, as will quickly become apparent in the course of the following analysis. most important of these, on the matter of tetragrammaton, is the symbolism of the heavenly throne of revelation 4, which in the keys takes on the structure of a great clock. the vital significance of this image of the throne as a cosmic clock cannot be overemphasized. the original versions of the english translations below were composed by me after an exhaustive comparative analysis of versions given in casaubon's due& faithful relation, regardie's golden d

nerable old clock is the perfect expression of the throne of heaven described by st. john in revelation 4, which so often surfaces in the enochian keys as a cosmic timepiece. the clock is reproduced by t. wynne griffon in history of the occult (london: appendix a: the keys 197 bison books, 1991, p. 39. i am not suggesting a direct link between this clock and john dee, but i wish to point out that the symbolism of the throne as cosmic clock is of primal importance in both christian and enochian mythology. the face of this old clock represents the blue vault of heaven speckled with stars. in the exact center is a small sphere, representing the axis of the world, fixed upon a disk divided radially into six parts, like the symbol for spirit. around this, a larger, second ring turns. it has twe

o see analogy between these phenomena. and, gradually, he becomes convinced that the whole world is built according to one and the same law, on one and the same plan. the richness and growth of his intellect consists in the widening of his faculty for finding analogies. therefore the study of the law of the four letters, or the name of jehovah presents a powerful means for widening consciousness (the symbolism of the tarot [i9131 [new york: dover, 19761, pp. 8-9) appendix b: commentaries on tetragrammaton frater achad now we should note that the ineffable name 7l7' is particularly attributed to the four elements, jehovah being, as we shall see later on, the god of the elements. now' is fire, 7 is water, 1 is air and the final 7 is earth. again we find the same symbolism, the fire of the fa

WAITE ASPECTS OF MASONIC SYMBOLISM

ght- being that of masonry- illuminates the world of the lodge in the midst of which the candidate is placed; he is penetrated by a fresh experience; and he sees things as they have never been presented to him before. when he retires subsequently for a period, this is like his restoration to light; in the literal sense he resumes that which he set aside, as he is restored to the old light; but in the symbolism it is another environment, a new body of motive, experience, and sphere of duty attached thereto. he assumes a new vocation in the world. the question of certain things of a metallic kind, the absence of which plays an important part, is a little difficult from any point of view, though several, explanations have been given. the better way toward their understanding is to put aside w

so long ago when these analogies were recognized and applied to place a fabulous construction upon the central doctrines of christian religion, just as there was a period when the solar mythology was adapted in the same direction. we have no call to consider these aberrations of a partially digested learning; but they had their excuses in their period. the point on which i would insist is that in the symbolism of the old initiations, and in the pageant of the christian mythos, there is held to be the accurate delineation of a mystical experience, the heads and sections of which correspond to the notions of mystic birth, life, death and resurrection. it is a particular formula which is illustrated frequently in the mystic literature of the western world. long before symbolical masonry had e

these are separate and independent lines of symbolism, though, as indicated already, they are interlinked by the fact of their incorporation in craft masonry, considered as a unified system. but the truth is that between the spiritual building of the first degree and the legend of solomon's temple there is so little essential correspondence that the one was never intended to lead up to the other. the symbolism of the entered apprentice degree is of the simplest and most obvious kind; it is also personal and individualistic. that of the master degree is complex and remote in its significance; it is, moreover, an universal mythos. i have met with some searchers of the mysteries who seem prepared to call it cosmic, but i must not carry you so far as this speculation would lead us, and i do no

hole masonic edifice- but he is immediately counselled to raise a superstructure from the foundation of that corner-stone- thus reversing the image. that of the corner- stone is like an externalization in dramatic form of an old rosicrucian maxim belonging to the year 1629 "be ye transmuted from dead stones into living, philosophical stones" from my point of view, it is the more important side of the symbolism; it is as if the great masonic edifice were to be raised on each candidate; and if every neophyte shaped his future course both in and out of masonry, as though this were the case actually, i feel that the royal art would be other than it now is and that our individual lives would differ. part iii recurring to the legend of the third degree, the pivot upon which it revolves is the ex

WESTERN MANDALAS OF TRANSFORMATION SR AL

using magical squares and the rose kamea, we may choose to add sigils appropriate to need or desire. this method works with any hebrew word, or words or names translated into hebrew.if one has a tarot deck with the hebrew letters written at the bottom (for example, case's tarot, or see the book, archetypes on the tree of life, listed in the bibliography. it can also reveal the many intricacies of the symbolism in the qabalah and tarot. the word in hebrew which means bow or rainbow is qesheth (qshth. this is an important word that is attributed to the temperance key of the tarot (see figure 13-i, because it signifies the arrow which goes directly up the middle pillar of the tree of life, and also the rainbow of promise pictured in most tarot decks behind the image of michael the archangel

WHO ARE THE DRACONIANS

over the centuries. nimrod, baal, moloch or molech, set, the devil, lucifer, there is no end to them. satanism perverts everything positive in the same way that the nazis took a positive symbol, the swastika, and turned it around to symbolise the negative. this is why the satanists invert the pentagram and why they use black to symbolise the darkness, hence their black mass. but they also reverse the symbolism of white and that is a powerfully negative colour to them. the satanic networks, under the names of their various deities, were created by the babylonian brotherhood to serve their needs. we have seen that the accounts of the watchers and their off spring, the nefilim, include references to their blood drinking activities. the brotherhood know that blood contains the life-force energ

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

t a thinker like heidegger could provide a meta-discourse to disclose structures of thought in kabbalistic literature. lest there be any misunderstanding, however, let me also state emphatically that i am not proposing that heidegger s thinking should be privileged as the only viable or even the best hermeneutical method to approach kabbalistic texts in a contemporary critical idiom. to return to the symbolism of the bahir, the beginning, we can say, is beit, while alef is the origin. beit, accordingly, is a veil that conceals alef, but can what is hidden be veiled?32 how does the (un)veiling of the veiled take place? through the agency of the third, gimmel, the conduit that draws from alef and disseminates to beit.33 for the moment, we must concentrate on origin and beginning, and thus re

guished from the same nexus in the timespace of the world of emanations, manifest in veils of disclosure, the inversion of which i have already (mis)spoken. the root of endless time implanted in ein sof, like the description of chronos as ageless time in orphic theogony,55 is the principle of unity that transcends all contraries, including the contrary between life and death. another dimension of the symbolism of tau needs mention too, as it will instruct us about the character of truth revealed in the concealment pertinent to the end time. as noted above, the rabbinic refracting of the prophetic image yields a doubling of tau as the mark of ink and the mark of blood, the sign of life and the sign of death. the esoteric implication of this aggadic motif is not revealed in the narrative emb

ment, pp. 838 842. 6. see braiterman, cyclical motions, pp. 215 238. the position of rosenzweig is well summarized by levinas, in the time of the nations, p. 153: the ritualism of the religious communities, in its periodicity, is lived as a circularity of time. it breaks the linear temporalization and delineates the image of a fixed eternity: an eternity that is at once signified and anticipated. the symbolism of the rite is not portrayed as being some deficiency in knowledge, but a surplus, halfway between the signifying of the signified and its accomplishment. for further elaboration, see steinkamp, eternity and time, pp. 207 222. 7. freund, philosophy of existence, pp. 11 12, 184; gibbs, why ethics? pp. 358 360. rosenzweig s perspective on time and eternity accords with the following as

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

which arises with the will of the sorcerer..the magician who wishes to summon his or her ahrimanic shadow will do so by techniques of willed- self-fascination, as meditation grows deeper visualize the shadow taking from and rising up. 20 leviathan, samael and lilith that samael is considered the qlippothic gateway towards self-deification is not essentially a new concept, but often misunderstood. the symbolism of this fallen angel is based within his connection (i label the gender male due to the solar aspects of this spirit, while lilith is female and lunar) of asmoday or ashamdon, a yezidic archangel. samael is considered to some extent connected with the roman light bearer, lucifer whom brings wisdom to mankind. when lucifer becomes the shadow bringer (noctifer) he is revealed as the an

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

ame with the heads of the people, he executed the justice of the lord, and his judgements with israel' the armorial bearings of gad are white, a troop of calvary. all this coincides well with the martial and dominant nature of aries, the only one of the 12 signs in which the superior planets alone bear sway, for it is the house of mars, exaltation of the sun and the triplicity of sun and jupiter. the symbolism of the lion is also proper to aries on account of, its solar, fiery and martial nature" 35 holy name mor holy name dial tribe ephraim tribe manasseh sign taurus sign gemini angelic name ziracah angelic name hononol "of ephraim (taurus) and manasseh (gemini, classed under their father's name, jacob says 'joseph is a fruitful bough, even a fruitful bough by a well; whose branches run o

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

to skrying 10. systematic method of studying the squares (tablets) 11. official lecture for slaying enochian squares 12. aura control and the enochian tablets 13. enochian dictionary 14. enochian chess papers 15. instructions for making an enochian chess set 16. watch tower ceremony 17. equinox ceremony 18. ritual of spiritual development 19. invocation of the higher genius ritual 20. lecture of the symbolism of the 5=6 grade 21. lecture of task undertaken by adeptus minor 22. fama confessio documents 23. lecture the enochian tablets: different types and their use 24. z-2 documents 25. planetary rituals 26.36 flying roils 27, lecture on talismanic images 28. consecration of the vault ceremony workings (a) the adept must consecrate the lotus want, the sword, and the four elemental weapons

der, this in itself is a minor consideration as compared with the mystic symbolism involved therein. the 120 years has other references, as the 5=6 ritual itself testifies. this was the number of princes, which darius set over his kingdom; that daniel was a magus among the chaldees, while another hint as to its meaning lies in the suggestion as to how that number was arrived at. in the 5=6 grade, the symbolism of the rainbow colours is especially exemplified: a range of colour which may be said to be the most apparent and obvious, while the 6=5 grade is of interest to many of us, especially because the colouring is different. the 7=4 grade refers still further back and possesses an even more arcane symbolism. the above paper by wescott dearly shows that the golden dawn and its inner order

ny of his magical studies, except for an inner fear when the subject is broached. it was because of this negative effect that the 5=6 can produce that the old 5=6 curriculum of whare ra was never introduced into the thothe-hermes temple. instead' a newer one was drafted up that took the adept step-by-step through the various levels. the following paper by mathers was one of the few that he did on the symbolism of the 5=6 grade and of the outer order symbolism; it is highly significant: concerning the symbolism of self sacrifice, and crucifixion contained in the 5=6 grade by g.h. frater d.d.f.c. this lecture was delivered on good friday, march 31st, 1893, to the adepti in college assembled. dealing first of all with the diagrams in the first order and proceeding upwards, it will be noticed

rifice, and crucifixion contained in the 5=6 grade by g.h. frater d.d.f.c. this lecture was delivered on good friday, march 31st, 1893, to the adepti in college assembled. dealing first of all with the diagrams in the first order and proceeding upwards, it will be noticed that in the lowest grade in the outer (0=0) there are no diagrams, properly so called, but that on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until t

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 employed within the 5=6 grade and gives some indication of the variation of energies one has to be able to recognize and control. by now it will become obvious to those who study both the outer order and inner order rituals that there are six major

each and all existence" the ch.ad. moves to e. of altar: 2nd ad. hands him the censer. 3rd ad. slips cowl over postulant's eyes and lights the 33 candles. 2nd and 3rd ads. then take their places south and north of the altar, each with an extinguisher. the temple is in darkness, save for the candles (postulants hood is thrown back) n.b. the following four paragraphs given by the ch.ad, explaining the symbolism of the altar and the 33 candles, is not usually read during the ceremony. ch.ad "behold now the mystery of the 33 lights upon the white and gold altar. the altar itself, you may perceive, is of rhomboidal form, implying thereby that you have consecrated your whole being to the divine inspiration. the five lights in the midst are the five senses and their red colour denoted the passio

amen. oh entering, a question is asked; the answer is the sign of osiris slain. later on, another question is asked, ending "signify the name with the sign of light" postulant makes lux signs in silence. at each clause of obligation, postulant bows head in silence in assent. part 2 postulant has feet bare, save for red slippers, and purple cloak. he carries the admission badge of scales. notes on the symbolism of the 6=5 ritual by p.j. zalewski preparation before the start of the ritual, the shekinah pricks her finger and mixes her blood with that of olive oil saying "blood is the life of man; let the man give his life" this symbology is very complicated, and at more than one level. olive oil is under the goddess athena (which also means vulva or womb) who presided over voyages. in order t

at the postulant has just received. this fact is also stressed by the tarot trump the hanged man (mem, which also shows the binding factor, but given in archetypal form. the hanged man (the 11th key is numbered 12) which means "to penetrate" and indicates an understanding of the deeper mysteries. the tarot trump justice is then shown which represents the balance of one's life energies. 33 candles the symbolism of the 33 candles has already been explained in the ritual, but also the number 33 equates to "oil vessel" in which the holy oil is poured. as each candle is extinguished, the oil symbolically fills the vessel (the postulant, which is also shown in the preparation. with the extinguishing of the four brown candles, one then finds that the four elemental divisions of the body are left

isk of a theoricus for use in divination and consultation. the same ring, or similar, is to be worn as a badge of his grade, suspended from a ribbon of one, or of all the four colours of malkuth. he or she shall carefully study and practice the following subjects, in which a rigid examination will have to be passed before the grade of practicus adeptus minor can be obtained. 1. a careful study of the symbolism contained in the zelator ritual of the first order, so as to be able to explain any part thereof. a lecture on this subject will be available. 2. a development of the sense of clairaudience in the spirit vision. 3. the knowledge of the ritual of the 12 gates in slaying and travelling in the spirit vision, answering to the diagram of the table of shewbread. 4. the method of bringing t

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