Michael Wynn's Occult Reference Library
THE TEMPLE,THE TEMPLES

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BOOK OF BARUCH

pon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have

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ten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis mighty mother, assist me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus tur

ith the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present with fire" hierophant "stolistes, your station and duties" stolistes "my station is in the north to symbolize cold and moi

t which symbolizes the rise of the sun, and the light of the golden dawn, life and light. the red color of my robe symbolizes light. my insignias are the sceptre of power and the banner of the east which signify power and light, mercy and wisdom. i am called power and mercy, and light and abundance. my office is that of the expounder of the mysteries (sits down. stolistes, i command you to purify the temple and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to con

le and members with water" stolistes (circumambulates to the dais, faces east, sprinkles left, right, then center toward the dais, and makes a cross "i purify thee with water (faces west sprinkles left, right, then center and makes a cross "i purify thee with water (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant "dadouchos, i command you to consecrate the temple and members with fire" dadouchos (circumambulates to the dais, faces east, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (faces west, swings left, right, then center and makes a cross with the incense "i consecrate thee with fire (turns and gives a small head bow to the hierophant and walks back to his quarter) hierophant (stands, and ho

hant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, and superintend his/her/their preparation (hegemon salutes hierophant and prepares candidates as follows. the candidate is ho

0 0 INITIATION CEREMONY

of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp cup of wine salt patten of bread chemicals for water cup of water required materials for the temple temple arranged according to diagram banners of the east and west temple pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple

by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux returns to place. hiero (knock) fraters and sorors of the order of the golden dawn in the outer, assist me to open the hall of the neophytes of the (name the) temple. all rise. hiero: frater kerux see that the temple is properly guarded. kerux (knock) sentinel (knock) kerux: very honoured hierophant the hall is properly guarded. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant al

ophyte grade 0= 0 kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! hiero (knocks) fraters and sorors of the order of the golden dawn in the outer assist me to close this hall in the grade of neophyte. all rise. hiereus (3 knocks) heg (3 knocks) hiero (3 knocks) frater kerux, see that the hall is properly guarded. kerux: moves to the entrance of the temple and knocks once. sentinel (knocks) kerux: very honoured hierophant, the hall is properly guarded. hiero: honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer, give the signs of a neophyte. all give sign of the neophyte. hiereus: salutes. hiereus: very honoured hierophant all present ha

ocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light. hiero (knocks) in. hiereus (knocks) extension. all make the signs towards the altar. hiero: may what we have partaken maintain us in our search for the quintessence, the stone of the philosophers. true wisdom, perfect happiness, the summum bonum. officers remain in the temple while the new neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lam

1 10 INITIATION CEREMONY

lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater ke

t i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is

opening the door. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of zelator is present. hiereus: fraters and sorors, give the signs of zelator. all give signs of zelator. hiereus (gives sign) very honoured hierophant, no one below the grade of zelator is now present. hiero (gives sign) purify and consecrate the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water t

orth side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingd

m altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot, hammer of thor, and swastika, is formed of 17 squares out of a square of 25 lesser squares. these 17 represent the sun, the four elements, and the twelve signs of the zodiac. in this grade, the lights on the pillars are unshaded, showing that you have quitted the darkness of the outer world. you will leave the temple for a short time. kerux: escorts neophyte out of temple, instructs neophyte in knocks and returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, b

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

intermediate source. tacitus's words must be taken as they stand. in his day germany possessed no masters who could build temples or chisel statues; so the grove was the dwelling of the gods, and a sacred symbol did instead of a statue. moser 30 takes the passage to mean, that the divinity common to the whole nation was worshipped unseen, so as not to give one district the advantage of possessing the temple; but that sejsarate gods did have their images made. this view is too political, and also ill-suited to the isolation of tribes in those times. no doubt, a region which included a god's hill would acquire the more renowoi and sacredness, as spots like ehetra and loreto did from containing the slavic sanctuary or a madonna: that did not prevent the same worship from obtaining seats elsew

t whose commencement the west goths passed through italy into gaul. gallica lingua here seems to be the german spoken by the invading nations, in contradistinction to the eomana; the name of the place is almost pure gothic, eisarnadai'iri, still more exactly it might be burgundian, isarnodori^ had either "west goths or burgundians, or perhaps even some alamanns that had penetrated so far, founded the temple in the fastnesses and defiles of the jura^ tlie name is \vell suited to the strength of the position and of the building, which the christians in part retained (see suppl. a constitutio childeberti i of about 554 (pertz 3, 1) contains the following: praecipientes, ut quicunque admoniti de agro suo, ubicumque fuerint simidacra construda vel idola daemoni dedicata 1 an inscription foimd i

i, iniquum judicans deum coeli contemni et diabolica machinamenta venerari. hoc audientes franci universa multitudo cum giadiis et fustibus vel omni fremitu conabantur defendere. sancta vero regina immobilis perseverans et christum in pectore gestans, equum quem sedebat in antea i.e. ulterius) non movit antequam et fanum perureretur et ipsa orante inter se populi pacem firmarent. the situation of the temple she destroyed i do not venture to determine; eadegund was journeying from thuringia to france, and somewhere on that line, not far from the ehine, the fanum may be looked for. greg. tur. vitae patrum 6: eunte rege (theoderico) in agrippinam urbem, et ipse (s. gallus) simul abiit. erat autem ibi fanum quoddam diversis ornamentis refertum, in quo barbaris (1. barbarus) opima lihamina exhi

ed, and they conld believe that the old sacredness had not departed from the place, but henceforth flowed from the presence of the true god (see suppl. at the same time we here perceive the reason of the almost entire absence of heathen monuments or their remains, not only in germany proper, but in the north, where certainly sucli temples existed, and more plentifully; conf. in chaps. vi. x. xvi. the temple at sigtun, baer i baldrshaga, and the nomas' temple. either these were levelled with the ground to make room for a christian church, or their walls and halls were worked into the new building. we may be slow to form any high opinion of the building art among the heathen germans, yet they must have understood how to arrange considerable masses of stone, and bind them firmly together. we

ion in which the priestly order stood, so that gods themselves were placed at the head of sacrifices and judgments. but we need not therefore confound diar and drottnar with real human priests -1 just as the catholic clergy furnished as well the props as the opponents of the reformation. the notable example of a heathen priest abjuring his ancient faith, and even putting forth his hand to destroy the temple he had once held sacred, has been quoted from beda on p. 82. this priest was an english, not a british one, though beda, evidently for the mere purpose of more exactly marking his station, designates him by a gaefic word coifi (choibi, choibhidh, cuimhi, see jamieson, supplement sub. v. coivie, archdruid. coifi is not a proper name, even in gaelic; and it is incredible that eadwine king

3 8 INITIATION CEREMONY

officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 3

ablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of practicus is present. hiereus: fraters and sorors give the sign of practicus (done) hiereus (saluting) very honoured hierophant all present have attained the grade. hiero: honoured hegemon, to what particular element is this grade attributed

your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hege

cience as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theoricus, hoodwink and with the solid triangular pyramid formed of4 elements in right hand, hegemon takes theoricus by left hand and gives an alarm of 8 knocks. heg: his throne was like a fiery flame, and the wheels as burning fire. hiereus: opens door and admits them, returns to his place. heg: conducts theoricus to the north we

b or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. req

4 7 INITIATION CEREMONY

ers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and

each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key, the moon. the elemental lights are lit. incense burns in the south. temple arranged as for path 29. members assembled and robed) hiero (knocks) honoured fraters and sorors, assist me to open the temple in the grade of philosophus. honoured hegemon see that the temple is properly guarded. heg: very honoured hierophant the temple is properly guarded. hiero: honoured hiereus, see that none below the grade of philosophus is present. hiereus: honoured fraters and sorors, give the sign of philosophus (done) hiereus (saluting) very honoured hierophant, all present have attained the grade of

ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite kn

ng been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearing sash of practicus, hoodwinked, and with calvary cross formed of 12 squares in right hand. hegemon takes practicus by left hand and gives an alarm of 7 knocks. heg: and the ruach elohim moved upon the face of the waters. hiereus: opens door and admits them, then returns to his place. heg: conducts practicus to south in front of

: the mode of using the talismanic forms drawn from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. requ

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and sometimes it is a question of marrying metaphysics with logistics. creating a temple before you begin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, orn

ABRAMELIN2

ten asmodeus, and sometimes chashmodai. derived by some from the hebrew word asamod, to destroy or exterminate; and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say that asmodeus was the child of the incest of tubal-cain and his sister naafrfah. others say that he was the demon of impurity. others again relate that he was employed by solomon in the building of the temple at jerusalem; that he then attempted to dethrone solomon, to put himself in his place; but that the king vanquished him and the angel gabriel chased him into egypt, and there bound him in a grotto. the rabbins say that when asmodeus was working at the building of the temple, he made use of no metal tool; but instead of a certain stone which cut ordinary stone as a diamond will glass. be

ADDTLS

right. let the adept always invoke thesenames in the prescribed manner for to do otherwise is to invoke evil forces. thou shall invoke the calling and commanding angels with the o. 9 kerubic square lesser angle square thou shall note the four squares above the cross which are of the sephirotic cross in each lesser angle. these be the kerubic squares. the squares are shaded in this paper, but in the temple are painted in color. thou shall also note shaded or colored squares below the cross arm of the sephirotic cross; these are the sub-servient or angels of the lesser angle. although shaded or colored, the kerubic squares are of greater significance. note that the white square in the center belongeth to the sephirotic cross and not to either the kerubic squares, nor to the sub-servient sq

ADEPTUS MINOR INITIATION

: chief adept -7=4, merciful exempt adept- blue and purple robe with winged sphere wand 2nd adept- 6=5, mighty adeptus major- red and orange with phoenix wand 3rd adepti- 5=6, associate adeptus minor -yellow and rose pink with lotus wand all other adepts- yellow or matching slippers complimentary to their robes additional requirements- sash- declaration and recommendation signed by chief adept of the temple -black robe -cross of obligation with ropes -cross of victory -crux ansata -admission badge of the hiereus -crucifix and cross -rose -pastos and adept vault -crook and scourge -razor blades, and bandage -chains -circular altar -wine -dagger -sword& serpent admission badge -abiegnus diagram -minutum mundum diagram opening chief: knocks (all rise) chief: knocks. second: knocks (7 knocks t

r improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three years, he went on into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. after this, he traveled by sea to the city of fessa, where he was welcomed at the temple there established, and he there obtained the knowledge and the acquaintance of the habitants of the elements, who revealed unto him many of their secrets "of the fraternity he confessed that they had not retained their wisdom in its primal purity, and that their qabala was to a certain extent altered to their religion. nevertheless, he learned much there. after a stay of two years he ca

agical language transcribed (which is that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c

s, chief touching base of brain, second adept left temple, third adept right temple) chief "be thy mind opened unto the higher (chief places crux against spine between shoulder blades. second adept against left breast, third adept against right breast) second "be thy heart a center of light (chief places crux at the base of the spine. second at left hip. third at the right hip) third "be thy body the temple of the rosy cross (aspirant is faced to east, and adepts return to former positions. crook and scourge are laid on altar over dagger, crossing at yellow bands) chief "repeat with us the following words which are the signs of the hidden wisdom of our order (aspirant is made to repeat each word after the officer) chief "i" second "n" third "r" 26 all "i" chief "y" second "n" third "r" all

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

o think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily understandable by the ordinary intelligent person. we are to wave aside the metaphysical implications of the phrase, and grasp its obvious meaning. so every act should be an act of yoga. and this leads us

ld be futile to go into much detail about this experience. i can only say that until you acquire the power you have no idea of the sheer wonder and delight of that endlessly quivering orgasm. 16. if i remember rightly, this practice and its result were one of the principal factors which enabled me afterwards to attain what is called the trance of wonder, which pertains to the grade of a master of the temple, and is a sort of complete understanding of the organism of the universe, and an ecstatic adoration of its marvel. this trance is very much higher than the beatific vision, for always in the latter it is the heart- the phren- which is involved; in the former it is the nous, the divine intelligence of man, whereas the heart is only the centre of the intellectual and moral faculties. 17

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that the middle

ALEISTER CROWLEY ACROSS THE GULF

to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the banquet waxed merry; for all the food was magically prepared. every beast that they slew was virgin; every plant that they plucked had been grown and tended by virgins in the gardens of the temple. also the wine was spring water only, but so consecrated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and cloth

ated by the holy priestesses that one glass was more intoxicating that a whole skin of common wine. yet this intoxication was a pure delight, an enthusiasm wholly divine; and it gave strength, and did away with sleep, and left no sorrow. last, as the first gray glow of hormakhu paled the deep indigo of the night, they crowned and clothed me with white lotus flowers, and took me joyously back into the temple, there to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at

sed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by a single priestess alone before the goddess, save only at the initiations. the others also had found themselves rejected of her; and when they learnt of the terri

wful, as if i were as unfortunate as they. for i would not seem to boast of the favour of the goddess. then they sent to he old magus in the well; and he laughed outright at their beards, and would say no word. also they sent to the sacred goat of khem, and his priestess would but answer "i, and such as i, may be favoured of her" which they took for ribaldry and mocking. a third time they sent to the temple of thoth the ibis god of wisdom. and thoth answered them by this riddle "on how many legs doth mine ibis sand" and they understood him not. but the old high priest determined to solve the mystery, though he paid forfeit with his life. so concealing himself in the temple, he watched in the pool for the reflection of the glittering of the veil, while one by one we performed the adorations

watching for him to make a sing. this we knew not; but when it fell to me (the last) to adore that veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the priests without. they buried him with much honour, for that he had given his life for the people and for the temple, to bring back the favour of the veiled one. then came they all very humbly unto me the child, and besought me to interpret the will of the goddess. and her will was that i alone should serve her day and night. then they gave me to drink of the cup of the torment; and this is its virtue, that if one should speak falsely, invoking the name of the goddess, he shall burn in hell visibly be

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides us with an insight into our own origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the word

orror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great pow

the lawful manner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in ev

the joy of kutulu, the food of azag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth

own their shapes are all shapes their habitations the desolate places where their rites are performed their habitations the haunts of man where a sacrifice has been offered their habitations the lands here and cities here and the lands between the lands the cities between the cities in spaces no man has ever walked in kurnude the country from whence no traveller returns at ekurbad in the altar of the temple of the dead and at gi umuna at their mother's breast at the foundations of chaos in the araliya of mummu-tiamat and at the gates of iak sakkak! spirit of the air, remember! spirit of the earth, remember! iii of the forgotten generations of man and was not man created from the blood of kingu commander of the hordes of the ancient ones? does not man possess in his spirit the sees of rebel

ALEISTER CROWLEY BOOK OF LIES

ss. the man delights in uniting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber legis i, 28-30. note (4) they cause all men to worship it. book of lies get any book for free o

world contained a thousand million spheres. each sphere contained a thousand million planes. each plane contained a thousand million stars. each star contained a many thousand million things. of these the reasoner took six, and, preening, said: this is the one and the all. these six the adept harmonised, and said: this is the heart of the one and the all. these six were destroyed by the master of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradi

sforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go no further. the master of the temple destroys all these illusions, but remains silent. see the description of his functions in the equinox, liber 418 and elsewhere. in the next grade, the word is re-formulated, for the magus in chokmah, the dyad, the logos. the ipsissimus, in the highest grade of the a'.a, is totally unconscious of this process, or, it might be better to say, he recognises it as nothing, in that positive s

re was mahmud. but the seventh men called perdurabo; for enduring unto the end, at the end was naught to endure (8) amen. book of lies get any book for free on: www.abika.com 23 [29] commentary( zeta) this chapter gives a list of those special messengers of the infinite who initiate periods. they are called dinosaurs because of their seeming to be terrible devouring creatures. they are masters of the temple, for their number is 6 (1 plus 2 plus 3, the mystic number of binah; but they are called "none, because they have attained. if it were not so, they would be called "six" in its bad sense of mere intellect. they are called seven, although they are eight, because lao-tzu counts as nought, owing to the nature of his doctrine. the reference to their "living not" is to be found in liber 418

or gotama, was the name of the last budda. krishna was the principal incarnation of the indian vishnu, the preserver, the principal expounder of vedantism. tahuti, or thoth, the egyptian god of wisdom. mosheh, moses, the founder of the hebrew system. dionysus, probably an ecstatic from the east. mahmud, mohammed. all these were men; their godhead is the result of mythopoeia. notes (5) masters of the temple, whose grade has the mystic number 6= 1+ 2+ 3 (6) these are not eight, as apparent; for lao-tzu counts as 0 (7) the legend of "christ" is only a corruption and perversion of other legends. especially of dionysus: compare the account of christ before herod/pilate in book of lies get any book for free on: www.abika.com 24 the gospels, and of dionysus before pentheus in "the baccae (8) o

ALEISTER CROWLEY LIBER 777

p. cit, i, 97) with the phallic god min or amsu, and is said to have been the god of apu (panopolis. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 15

ALEISTER CROWLEY LIBER CHANOKH

f the all-powerful. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in o

the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty

their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the e

9,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha. alga. bitom [make the invoking pentagram of fire, and pronouce \yhla. twabx hwhy [make the sign of leo with censer (or other

strong, which i have prepared for mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)8 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

al. ii the formulae of the elemental weapons. iii the formula of tetragrammaton. iv the formula of alhim: also that of alim. v the formula of i. a. o. vi the formula of the neophyte. vii the formula of the holy graal, of abrahadabra, and of certain other words; with some remarks on the magical memory. viii of equilibrium: and of the general and particular method of preparation of the furniture of the temple and the instruments of art. ix of silence and secrecy: and of the barbarous names of evocation. x of the gestures. xi of our lady babalon and of the beast whereon she rideth: also concerning transformations. xii of the bloody sacrifice and matters cognate. xiii of the banishings, and of the purifications. xiv of the consecrations: with an account of the nature and nurture of the magical

his idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all

here to explain thoroughly the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under

t direction will be still further exaggerated. let him, before beginning his work, endeavour to map out his own being, and arrange his invocations in such a way as to redress the balance<equinox vii. see also liber cxi aleph> this, of course, should have been done in a preliminary fashion during the preparation of the weapons and furniture of the temple. to consider in a more particular manner this question of the nature of ritual, we may suppose that he finds himself lacking in that perception of the value of life and death, alike of individuals and of races, which is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he

and the records of the a. a. contain dozens of similar cases) affords proof as absolute as any proof can be in this world of illusion that the correspondences in liber 777 really represent facts in nature. it suggests itself that this "straightforward" system of magick was perhaps never really employed at all. one might maintain that the invocations which have come down to us are but the ruins of the temple of magick. the exorcisms might have been committed to writing for the purpose of memorising them, while it was forbidden to make any record of the really important parts of the ceremony. such details of ritual as we possess are meagre and unconvincing, and though much success has been attained in the quite conventional exoteric way both by frater perdurabo and by many of his colleagues

ALEISTER CROWLEY MAGICK WITHOUT TEARS

accursed art of making words out of initials, like (in profane life) wren and gestapo and their horrid brood, or to temurah, the art of altering the position of the letters in a word, a sort of cipher; for these are almost always frivolous. to base any serious calculations on them would be absurd. love is the law, love under will. fraternally, 666 p.s. you should study the equinox vol. i, no. 5 "the temple of solomon the king" for a more elaborate exposition of the qabalah. chapter v the universe. the 0= 2 equation cara soror, do what thou wilt shall be the whole of the law. yes, i admit everything! it is all my fault. looking over my past writings, i do see that my only one-opointed attempt to set forth a sound ontology was my early fumbling letter brochure berashith18. since then, i see

ts of the case, so far as is possible, from them it may appear that no alternative policy is feasible. the first condition of membership of the a'.a. is that one is sworn to identify one's own great work with that of raising mankind to higher levels, spiritually, and in every other way. accordingly, it stands to reason that those charged with the conduct of the order should be at least masters of the temple, or their judgment would be worthless, and at least magi (though not that particular kind of magus who brings the word of a new formula to the world every 2,000 years of so) or they would be unable to influence events on any scale commensurate with the scope of the work. magic without tears get any book for free on: www.abika.com 109 of what nature is this power, this authority, this un

ly have no intention of "holding you down" to "a narrow path of work" or any path. all i can do is to help you to understand clearly the laws of your own nature, so that you may go ahead without extraneous influence. it does not follow that a plan that i have found successful in my own case will be any use to you. that is another cardinal mistake of most teachers. one must have become a master of the temple to annihimagic without tears get any book for free on: www.abika.com 125 late one's ego. most teachers, consciously or unconsciously, try to get others to follow in their steps. i might as well dress you up in my castoff clothing (in the steps of the master. at the feet of the master. steward) please observe that the further you get on, the higher your potential, the greater is the tend

another way of defining the great work. that explains to us the whole object of manifestation, of departing from the perfection of "nothing" towards the perfection of "everything, and one may consider this advantage, that it is quite impossible to go wrong. every experience, whatever may be its nature, is just another necessary bump. naturally one cannot realize this until one becomes a master of the temple; consequently one is perpetually plunged in sorrow and despair. there is, you see, a good deal more to it than merely learning one's mistakes. one can never be sure what is right and what is wrong, until one appreciates that "wrong" is equally "right" now then one gets rid of the idea of "effort" which is associated with "lust of result" all that one does is to exercise pleasantly and h

this sort of "truth" is only a set of conventions "oh, don't gas away like this! i want to know what to do about it. am i to accept this cauerwauling gamut, and enlarge my mind, and call it an initiation? or am i to nail my own of-all-truth tonic solfa to the mast, and go down into the maelstrom of insanity with colours flying? do you really need massed bands to lull baby to sleep? the master of the temple deals very simply and efficiently with problems of this kind "the mind (says he) of this party of the first part, hereinafter referred to as frater n (or whatever his 8= 3 motto may be) is so constructed that the interval from c to c is most harmoniously divided into n notes; that of the party of the second part hereinafter referred to as- not a heretic, an atheist, a bolshie, ad die-ha

ALEISTER CROWLEY MEDITATION

he east is the "magick fire" in which all burns up at last<invocation, by which he calls down that which is above him and within him; but for evocations, by which he calls forth that which is below him and without him, he may place a triangle without the circle> we will now consider each of these matters in detail. 54 chapter i the temple the temple represents the external universe. the magician must take it as he finds it, so that it is of no particular shape; yet we find written, liber vii, vi, 2 "we made us a temple of stones in the shape of the universe, even as thou didst wear openly and i concealed" this shape is the vesica piscis; but it is only the greatest of the magicians who can thus fashion the temple. there

ly oil. the scourge keeps the aspiration keen: the dagger expresses the determination to sacrifice all; and the chain restricts any wandering. we may now consider the holy oil itself. 66 chapter v the holy oil the holy oil is the aspiration of the magician; it is that which consecrates him to the performance of the great work; and such is its efficacy that it also consecrates all the furniture of the temple and the instruments thereof. it is also the grace or chrism; for this aspiration is not ambition; it is a quality bestowed from above. for this reason the magician will anoint first the top of his head before proceeding to consecrate the lower centres in their turn. this oil is of a pure golden colour; and when placed upon the skin it should burn and thrill through the body with an inte

hiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the femal

rder; and because of this he could be nothing more. to return to the question of the development of the will. it is always something to pluck up the weeds, but the flower itself needs tending. having crushed all volitions in ourselves, and if necessary in others, which we find opposing our real will, that will itself will grow naturally with greater freedom. but it is not only necessary to purify the temple itself and consecrate it; invocations must be made. hence it is necessary to be constantly doing things of a positive, not merely of a negative nature, to affirm that will. renunciation and sacrifice are necessary, but they are comparatively easy. there are a hundred ways of missing, and only one of hitting. to avoid eating beef is easy; to eat nothing but pork is very difficult. levi r

the universe; and to meet him in battle, so that nothing is left either of him or of yourself, you must be exactly equal to him. at the same time let the magician never forget that every brick must tend to the summit of the pyramid- the sides must be perfectly smooth; there must be no false summits, even in the lowest layers. this is the practical and active form of that obligation of a master of the temple in which it is said "i will interpret every phenomenon as a particular dealing of god with my soul" in liber clxxv many practical devices for attaining this one-pointedness are given, and though the subject of that book is devotion to a particular deity, its instructions may be easily generalized to suit the development of any form of will. this will is then the active form of understan

ALEISTER CROWLEY SEPHER SEPHIROTH

set in array #mx 350 a sapphire (ex. 28:18) ryps ophir; a young mule; dust of the earth rp( the horn; head; to send out rays, shine nrq vacuum mqyr [conscious] intelligence lk# tooth n# and god saw that it was good bw+ yk myhl )ryw 351 man #n) ishim, flames: the angelic choir of malkuth; burnt or incense offering my) lifted)#n moses the initiator (cf. 346) h#wm hiram-abif (a cunning artificer at the temple of solomon in the legend) pyb) mryx 352 the exalted light hl(m rw) long of nose (i.e. merciful: a title of the supreme god (cf. 362) myp) kr) lightnings, flashings myqrb an approach nbrq 353 five h#mx the secret of hwhy is to his fearers (ps. 25:14) wy)ryl hwhy dws delight, joy hxm# 354 grew fat; anointed n#d a temporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn#

ALEISTER CROWLEY THE HEART OF THE MASTER

limitless. by order gathers he the worlds of light in beauty infinite. by love destroys he all to recreate fresh phantasies to fate. by reason reckons he his governance, the wonder of his chance. by purity absolves he all his will from every image of ill. in silence he resumes each perfect part to rapture of his heart, his, in whose truth of nature all things are, the still and shining star. iii. the temple of truth the initiation. i, khaled khan, beheld that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine

that vision and received this voice upon the holy hill of sidi bou said, in the country now called tunisia, but from of old sacred with many sanctities. thus far it is permitted me to speak freely of that which came to me in my long search for the true wisdom; but to me in my long search for the true wisdom; but to declare the mode of mine initiation, whereby i gained ingress to the place called the temple of truth (but by some dar-el-jalal) it is forbidden. nor may i disclose in what land that house is to be found, more openly than to say: it is cut from the living rock of the middle point of the summit of an high mountain apart, the range jebelel- asharah. the heart of the master get any book for free on: www.abika.com 16 now being brought after many days into a place where light was, b

kness over the whole map, for at one time the brotherhood had been nigh utterly destroyed by a great sorcery of the black lodge, and the darkening of all counsel, and the confusion of all truth. i saw only one glimmer bare legible: plotinus. and at the end of the darkness, amid many names which i could not read, jacobus burgundus molensis. for his name was in letters of fire. did not the order of the temple prepare the renaissance by fusing the mysteries of the east and west? then there burst out on a sudden a whiteness on the chart, as if the stain had been expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem o

n, o child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law of thelema. for the law is a just law; it demandeth not the crooked knee of slavery, and the bowed head of shame. nay, shouldst thou speak even to the god of gods, stand thou erect, that thou mayest be one with him by love, as he most surely willeth. with that word, the walls of the little chamber in the temple upon the mountain-top fell suddenly away from about me, and i found myself alone in a desert place, strange and remote. and of that which befell me there may i not now speak. for there is a beauty which hath no fitter ornament than silence. oz: liber lxxvii "the law of the strong: this is our law and the joy of the world" al. ii. 21 "do what thou wilt shall be the whole of the law" al

ALEISTER CROWLEY THE LOST CONTINENT

cal focus at a point midway between the two. the only sign of activity is that out of this focus a spark crackles unless the air be dry, a condition difficult to secure in this part of the world, although fans blow air, dried over chloride of calcium and sulphuric acid, over the globes and their focus. these fans are worked by tidal power, human labour being appropriated solely to the one use. in the temple of the 'house' are two globes similar to those upon the plains, and the mysterious force generated below is transferred to those above, collecting within them. now the name of this substance is always zro, but in its first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the

ts first state the gesture is a twiddling of the thumbs. in its second, it is a rapid twittering of the fingers, and in its third state of distillation it is a screwing of the hands together. within the spheres it sublimes suddenly in the air as a snaky powder (4) of silver, which immediately turns to an iridescent fluid (5) that is forced up, by its own need of expansion, through a fountain into the temple, on whose floor it lies (6) in a semi-solid condition. expert priests gather this in their hands, and rapidly shape it into its seventh state, when it is a knife of diamond, but alive. an instrument like a mexican machete is used to carve rocks. the edge shears them, the back smooths them. the rock behaves exactly like wax, responsive to the lightest touch. what is not used for weapons

those qualities. as mentioned above, now and then the zro itself was at fault, and caused epidemics; but from time to time there were deaths in a particularly loathsome form caused by what they called 'misunderstanding' the zro* such mistakes were particularly common in the early days of its discovery, and before its use had become well nigh a worship. the first symptom was a crack in the skin of the temple, or sometimes of the bridge of the nose, more rarely of an eyelid or cheek. within a few minutes this crack became one open sore, of horrid foetor, and within twenty-four hours, the patient was completely rotted away, bone and marrow. a circumstance of singular atrocity was that death never occurred until the spinal column collapsed. no treatment could be found even to prolong the agony

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

of its perfection. it is necessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference

t, her lovely hands upon the black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the king, which proposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he said mentally- with characteristic self-conceit "people

dy hers. the wafer is the disk of the sun, the star in her body. your blood is split from your heart with every beat of your pulse into her cup. it is the wine of her life crushed from the grapes of your sun-ripened vine. on this wine you are drunk. it washes your corpse that is as the fragment of the host, broken by you, the priest, into her golden chalice. you, knight and priest of the order of the temple, saying her mass, become god in her, by love and death. this act of love, thought in its form it be with a horse like caligula, with a mob like messalina, with a giant like heliogabalus, with a pollard like nero, with a monster like baudelaire, though with de sade it gloat on blood, with sacher-masoch crave for whips and furs, with yvette guilbert crave the glove, or dote on babes like

ndeed when its efficiency reaches 50% of its theoretical horse-power. but the enormous majority of mankind have no idea whatever of taking love as a sacred and serious thing, of using the eye of the microscopist, or the heart and brain of the artist. their ignornace and their shame have made love a carcass of pestilence; and love has avenged the outrage by crushing their lives when they pull down the temple upon them. the chance of finding a suitable object of love has been reduced well nigh to zero by substituting for the actual conditions, as stated in the above paragraphs, a totally artificial and irrelevant series; the restrictions on the act itself, marriage, opinion, the conspiracy of silence, criminal laws, financial fetters, selections limited by questions of race, nationality, cas

th his eye, and record what he sees with his hand. we do not tell the man who would heal disease that he must not know his subject, from anatomy to pathology; or bid him undertake to remove an appendix from a valued archbishop the first time he takes scalpel in hand. but love is an art no less than rembrandt's, a science no less than lister's. the mind must make the heart articulate, and the body the temple of the soul. the animal instinct in man is the twin of the ape's or the bull's. yet this is the one thing lawful in the code of the bourgeois. he is right to consider the act, as he knows it, degrading. it is, indeed for him, an act ridiculous, obscene, gross, beastly; a wallowing unworthy either of the dignity of man or of the majesty of the god within him. so is the guzzling and the s

ALEISTER CROWLEY THE OTO GNOSTIC MASS

later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitab

e, blue, and gold. she bears the sword from a red girdle, and the paten and hosts, or cakes of light. the deacon. he is clothed in white and yellow. he bears the book of the law. two children. they are clothed in white and black. one bears a pitcher of water and a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i pr

and heaven! all give the hailing sign of a magician, the deacon leading. the priestess, the negative child on her left, the positive child on her right, ascends the steps of the high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest

e children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font and the small altar, where they kneel in adoration, their hands joined palm to palm, and raised above their heads. all imitate this motion. the priest returns to th

ALEISTER CROWLEY THE QABALAH

i, i adore thee' egyptian pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. f

and most concise account of the method of the qabalah is that by an unknown author,28 which mr aleister crowley has printed at the end of the first volume of his collected works, and which we here reprint in full. 26 reprinted heidelberg: georg olms, 1974; it may be found in academic libraries t.s. 27 figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn t.s. 28 almost certainly crowley t.s. liber lviii 16 qabalistic dogma the evolution of things is thus described by the qabalists. first is nothing, or the absence of things, ya, which does not mean and cannot mean negatively existing (if such an idea can be said to mean anything, as s. liddell macgregor ma

isc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiro

those who have understood (favoured of god) have found therein aaron s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. an essay upon number (may the holy one mitigate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth, we encountered

the difference between the sluggish, viscous 9, and the keen, ecstatic 11.53 210. pertains to part ii. see liber 418. 214. jwr, the air, the mind. 220. pertains to part ii. the number of verses in liber legis. 231. the sum of the first 22 numbers, 0 to 21; the sum of the key-numbers of the tarot cards; hence an extension of the idea of 22, q.v. 270. i.n.r.i. see 5= 6 ritual. 47 the installment of the temple of solomon the king in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also regardie (ed, the golden dawn t.s. 48 al i. 24-25; 6 50= 0.12. 49 cf. gen vi. 3 t.s. 50 also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges) t.s. 51 also l

ALEISTER CROWLEY THE SWORD OF SONG

ion in the man s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. 480 i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o erthrown just at my will. how true and deep is carroll47 when his alice cries: 485 it s nothing but a pack of cards! there s the true refuge of the wise; to overthrow the temple guards, deny reality. and now 490 (i ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote) the mere terrestrial-minded man knows not the things of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds p

supernatural than a baptist chapel in brixton, then they the sword of song 64 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up from his appreciation of the temple of osiris to that loftier and wider work of the human imagination, the appreciation of the brixton chapel. g. k. chesterton. 778, 779. the rest of life, for self-control, for liberation of the soul.81 who said rats? thanks for your advice, tony veller, but it came in vain. as the ex-monk (that shook the bookstall) wrote in confidence to the publisher: existence is mis ry i th month tisr

asses of phenomena of the order anciently denominated magical, phenomena which, since the human mind has had its present constitution, have been translated into language, classified, sought after, always above language, but not beyond a sane and scientific classification, a rigid and satisfactory method, as i most firmly believe. it is to establish such a method; to record in the language, not of the temple, but of the laboratory, its results, 1 it is of course a special kind of effort, not mere struggle. that i make this appeal; that i seek to enlist genuine, not pseudo-scientific men in the research; so that our children may be as far in advance of us in the study of the supernormal phenomena of the mind as we are in advance of our fathers in the sciences of the physical world.1 note car

his practical sense of my intention. i care nothing for the academic meanings of the steps in the path; what they meant to the arahats of old is indifferent to me. let the dead past bury its dead! what i require is an advance in the knowledge of the great problem, derived no longer from hearsay revelation, from exalted fanaticism, from hysteria and intoxication; but from method and research. shut the temple; open the laboratory! xi. the twilight of the germans.2 it is a commonplace of scientific men that metaphysics is mostly moonshine; that it is largely an argument in a circle cannot easily be disputed; that the advance since aristotle is principally verbal none may doubt; that no parallel advance to that of science has been made in the last fifty years is certain. the reason is obvious

ALEISTER CROWLEY EQ I 1

r s work is done. nectar perfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplem

hile" indeed the link was broken; swanoff had peace "if she comes again" ordered the master "i leave it to you to punish her* a month passed by; then, unannounced, once more hypatia gay knocked at the flat. her virginal eyes still smiled; her purpose was yet deadlier than before. swanoff fenced with her awhile. then she began to tempt him "stay" he said "first you must keep your promise and enter the temple" strong in the trust of her black master, she agreed. the poet opened the little door, and closed it quickly after her, turning the key. as she passed into the utter darkness that hid behind curtains of black velvet, she caught one glimpse of the presiding god. 106 it was a skeleton that sat there, and blood stained all its bones. below it was the evil altar, a round table supported by

ng ultimately to the blank wall- what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall- what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience- and what, in god's name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of "y" and "z" for "x, and the values of "x" and "z" for "y- all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the

mself to mortal prayer he gave a fatal opening to voltaire. our hermit had dispensed with sinai's thunder, but on the other hand he made no blunder; he knew (no doubt) that "any" axiom would furnish bricks to build some donkeydom. but- all who urged that hermit to confess caught the infection of his happiness. i would it were my fate to dree his weird; i think that i will grow an elfin beard. 138 the temple of solomon the king 139 to plead the organic causation of a religious state of mind, then, in refutation of its claim to possess superior spiritual value, is quite illogical and arbitrary, unless one have already worked out in advance some psycho-physical theory connecting spiritual values in general with determinate sorts of physiological change. otherwise none of our thoughts and feel

uction of these its favourite states, by which it may accredit them; and its attempt to discredit the states which it dislikes, by vaguely associating them with nerves and liver, and connecting them with names connoting bodily affliction, is altogether illogical and inconsistent. prof. william james. 141 and there was given me a reed like unto a rod: and the angel stood, saying, rise, and measure the temple of god and the altar, and them that worship therein "rev" xi. 1. 142 preface the question "ave" there must have been a time in the life of every student of the mysteries when he has paused whilst reading the work or the life of some well-known mystic, a moment of perplexity in which, bewildered, he has turned to himself and asked the question "is this one telling me the truth" still mor

ALEISTER CROWLEY EQ I 5

h as "are unacceptable if stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop pre

for their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and many other important mss. all this has cost untold labour to me and my colleagues; but the difficul

16. and this being accomplished, thou mayest enter again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should alway

a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in derision. i would set my lips between those rose-tipped moons, ju

love her in memory, love her in dream, 22 love her in hope, or love her in faith; but all these loves are loves that seem; the worst is a ghoul, the best is a wraith; for to birth on the earth there is no power under, within, or above, that can give thee love in truth and love "the prophet" yet will i strive! there is nothing but this while i am alive but the cancer's kiss. if i fail in that let the temple be broken, the pillars fall flat, the word by unspoken, the lights be extinct, the music be dumb, the circle unlinked, the acolytes numb, the altar defiled, the sacrament trod under foot by the wild despisers of god "the musicians" no! no! life is woe. thou dost not know how ineffably great is the weight of fate. uncreate! ultimate! 23 born of hate! brother of woe! despair its mate! tho

ALEISTER CROWLEY EQ I 5

visible. i seek to go up close to the throne, and i am pushed back, because i cannot give the sign. i have given all the signs i know and am entitled to, and i have tried to give the sign that i know and am not entitled to, but have not the necessary appurtenance; and even if i had, it would be useless; for there are two more signs necessary. i find that i was wrong in suggesting that a master of the temple had a right to enter the temple of a magus or an ipsissimus. on the contrary, the rule that holds below, holds 40 also above. the higher you go, the greater is the distance from one grade to another. i am being slowly pushed backwards down the avenue, out into the wind. and this time i am caught up by the wind and whirled away down it like a dead leaf. and a great angel sweeps through t

, and the darkness of the air is grey, but the darkness of the soul is utter blackness. the egg of the spirit is a basilisk egg, and the gates of the understanding are fifty, that is the sign of the scorpion. the pillars about the neophyte are crowned with flame, and the vault of the adepts is lighted by the rose. and in the abyss is the eye of the hawk. but upon the great sea shall the master of the temple find neither star nor moon. and i was about to answer him "the light is within me" but before i could frame the words, he answered me with the great word that is the key of the abyss. and he said: thou hast entered the night; dost thou yet lust for day? sorrow is my name, and affliction. i am girt about with tribulation. here still hangs the crucified one, and here the mother weeps over

orty manifestations, and lo! thou art become as one of these. bowed are their backs, whereon resteth the universe. veiled are their faces, that have beheld the glory ineffable. these adepts seem like pyramids- their hoods and robes are like pyramids. and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. thinkest thou that there is life within the masters of the temple, that sit hooded, encamped upon the sea? verily, there is no life in them. their sandals were the pure light, and they have taken 74 them from their feet and cast them down through the abyss, for this aethyr is holy ground. herein no forms appear, and the vision of god face to face, that is transmuted in the athanor called dissolution, or hammered into one in the forge of meditation, is

t unto thy grade. therefore must thou invoke the highest before thou unveil the shrines thereof. and this shall be thy rule: a thousand and one times shalt thou affirm the unity, and bow thyself a thousand and one times. and thou shalt recite thrice the call of the aethyr. and all day and all night, awake or asleep, shall thy heart be turned as a lotus-flower unto the light. and thy body shall be the temple of the rosy cross. thus shall thy mind be open unto the higher; and then shalt thou be able to conquer the exhaustion, and it may be find the words- for who shall look upon his face and live? yea, thou tremblest, but from within; because of the holy spirit that is descended into thy heart, and shaketh thee as an aspen in the wind. they also tremble that are without, and they are shaken

or splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. 112 and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into

ALEISTER CROWLEY EQUINOX EQ I 1 2

d, there is no answer to it; and as these seven days have left me fairly master of the fortress, i caught him young, and assigned him promptly to the oubliette. i put down this not as a "pose" but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i've made it! i started to attempt to awaken the kundalini the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sushumna; and instead of pumping the prana up and down the sushumna until siva was united with sakti in the sahasrara-cakkram, i tried god knows why; i'm

in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man's waking; his waking another man's samadhi; his samadhi to which he ever strives at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! and by the hindu statement that in the attained yogin 102 the kundalini sleeps in the svadistthana, no more in the muladhara cakkr m. see also the rosicrucian lecture on the microcosmos, where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by the purified nephesch which has gone up to live in tiphereth

yless orb of liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more which ten scribes could hardly catalogue in a century. 109 the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day and ten are the holy sephiroth, the emanations of the crown; blessed be he! he may make new considerations of this operation whereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now the, o lord adonai! let the tenth day be favourable unto o. m. for in the strug

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ut fear; pious, chaste, and sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted so

t will be necessary here to enter upon it fully, so that the reader may in some sort initiate himself. but the pathway must be pointed out, and that clearly, so that the pilgrim does not take at the very commencement of his mystic journey a wrong turning, one of those many turnings which at the very start lead so many into the drear and dismal lands of fear and doubt. the following description of the temple and officers in the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephirot

e "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of par

in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth only the four lower sephiroth in the tree of life, viz: malkuth, jesod, hod, and netzach, and the outer side of paroketh,8 which latter formeth the east of the temple" the plan of the temple as arranged in this grade is shown on the adjoining diagram; therein it will be seen that it contains two pillars or obelisks. these two pillars, which are respectively in netzach and hod, need careful explanation. they represent mercy and severity, the former being white and in netzach, the latter black and in hod. their bases are cubical and black to represent

amekh hb:nun hb:koph_ s. d t .the place. thmaist .the place. a o .of the feet .of the feet &d lc of nephthys- hegemon- of isis co iu. scale of. scale of. eu sp. bilanx. harpocrates .bilanx. nc t \hb:resh hb:tzaddi. sh e/ eo s. place of/ rs .evil triad_ apophrasz .satan typh/ hb:shin .on besz. hb:qof. hb:taw\ double_ altar. x /hiereus. horus kerux anubis of e+ w_ sentinel diagram 3. arrangement of the temple in the 0= 0 ritual. upon them should be represented in counterchanged colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks w

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g 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven years since the trouble in the monastery. there were assembled ma

xii, xiv, xv, xvi, xvii, xviii, xix, xxxiv, xxxv, xxxviii, 14 xxxix, xl, xli, xlii, xlv, liv, lv, lix, lx, lxi, lxiii, lxx, lxxv, lxxvii, lxviii, lxxix, lxxx, lxxxi, lxxxiii, xcvii, xcviii, xcix, c, ci, cxvii, cxviii, cxxxvii, cxxxviii, cxxxix, clxxv, clxxvi, clxxvii, clxxxii. when these are committed to memory, he will begin to understand the nature of these correspondences("see" illustrations "the temple of solomon the king" in this number. cross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight

this fact" how does it all fit in? it must, for the universe is not insane- that blackness has been passed. who then am i? and why? and why? reaching ecstasy or samadhi through this channel, the riddle of kamma is answered, and one is able to enter the realm of pure consciousness. the universe, mastered long ere now in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly u

to see withal "these eyes i could not earn; a faith in the master sustained me. i began to understand, too, a little about the human brain; of what it is capable. of heaven- and of hell "life passed, vigorous and pleasant; the only memory that haunted me was the compulsion of my oath that never would i again set foot in the rue des quatre vents "life passed, and for the master ended 'the veil of the temple is but a spider's web' he said, three days before he died. i followed eliphaz levi zahed to the grave "i could not follow him beyond "for the next year i applied myself with renewed vigour to the study of the many manuscripts which he had left me. no result could i obtain; i slackened. followed the folly of my life: i rationalised "thus: one day, leaning over the pont st. michel, i let

lding this in mind, let us proceed to analyse it. the number of its letters is six, the seal of creation, and their total numeric value is 2911. 2911= 13= death, the transformer<youth shall be renewed as the eagle's" now the eagle is hb:nun. for further consideration of this 13 "vide" in the portal ritual the explanation of that terrible key "see" account of this ritual in "the temple" also, 13 is the numeration of aleph-chet-dalet= unity, as also is the great name of god, aleph-lamed, by aiq bekar or temurah- the distinct formulation of the three in one, uniting once more to produce the 4. now beth primarily signifieth a house or abode, and in taro it is mercury, the magus- the vox dei- and thoth, the recorder. coalesce these two ideas and we get hb:bet "this is the

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the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ mo

he magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the milk: he shall perform all banishing rituals at the opening of the ceremony: he shall 2 weh note: in other words, the more difficult ingredients were probably obtained by buying a snake preserved in alcohol_ moderns be careful, other fluids are sometimes used these days! purify the temple by water: he shall consecrate all watery things used in due form""of the robes and insignia" the mighty magus of art shall wear a white robe, yellow sash, red overmantle, indigo nemys, upon her breast shall she bear a great tablet whereon is the magic seal of mercury; and over this the lamen bearing the signature of taphthartharath, on its obverse the lamen of a hierophant. she shall we

eft a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple in order. the members shall be assembled and robed. the chief magus rises, holding the ibis wand by its black end, and proclaims "hekas, hekas este bebeloi!"3 fratres of the order of the rosy cross, we are this day assembled together for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is

nswered unto my soul "creature of mercury, who art called taphthartharath! the light shineth in thy darkness, but thy darkness comprehendeth it not" let the mystic circumambulation take place in the path of darkness, with the magic light of occult science to guide our way [i.a. takes up sigil in left and candle in right. starting at north they circumambulate once. s.s.d.d. rises, and passes round the temple before them, halting at the gate of the west. sigil bared by i.a, purified and consecrated: s.s.d.d, as hiereus, assuming the mask of the spirit, strikes the sigil (now partly bared "once" with the magic sword, and says] 181 thou canst not pass from concealment unto manifestation save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of th

thee, receive thy life! receive thy sight! i am the reconciler with the ineffable! i am the dweller of the invisible "let the white brilliance of the "divine spirit "descend" 192 [lower hands. touching talisman with white end of wand] be thou a living creature! whose mind is open unto the higher! be thou a living creature! whose heart is a centre of light. be thou a living creature! whose body is the temple of the rosy cross. in the number 21, in the name hb:heh hb:yod hb:heh hb:aleph, in the name hb:heh hb:vau hb:shin hb:taw hb:yod 17, in the pass-word inri, i declare that i have created thee, a living spirit of this sphere of tzedeq, to do my will, and work thine own salvation! let us analyse the key-word "chief" i "2nd" n "3rd" r "all" i "chief" yod. hb:yod "2nd" nun. hb:nun "3rd" resh

ALEISTER CROWLEY EQUINOX EQ I 3 3

d all future issues. a few selected items below. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, initiation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram, medium and

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no. iii. sun in aries march mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross"

nterior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight li

ry of an enchanted pool, hid in brown woodlands cool; 130 profound, untroubled, where the lilies grow and the pale lotus sheds her stealing charm: dappled where silent shadows come and go, and all the air is warm with the low melody of the sacred bird sobbing his soul out to the waiting wood, and over all a hush d voice is heard: this place is consecrate to love in solitude. arthur f. grimble 131 the temple of solomon the king a. a. publication in class b. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius book ii. continued the sorcerer before we can discuss the operation of the sacred magic of abramelin, commenced by p. in the autumn of 1899, it is first necessary that we should briefly explain the meaning and value of ceremonial magic; and secondl

him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the mental vision: yet owing unto the 162 spiritual exaltation of the adept it may sometimes appear as if he beheld it with his mortal eye) then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the temple of heaven. s. and so again does he aspire to see the glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the "enterer" the place of glory. t. now let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop, and again end en

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n inquirer on strictly scientific lines.274 this is unhappily calculated to damp enthusiasm; but as i so carefully of old, for the magical path, excluded from my life all other interests, that life has now no particular meaning, and the path of research, on the only lines i can now approve of, remains the one path possible for me to tread. on the 11th of june p. records that he moved his bed into the temple that he had constructed at c. house, for convenience of more absolute retirement. in this temple he was afflicted by dreams and visions of the most appalling abramelin devils, which had evidently clung to the spot ever since the operations of february 1900. on the night of the 16th of june he began to practise mahasatipatthana,275 274 till 1906. the theory of the great white brotherhood

here" aleister crowley. 291 shelley. by francis thompson. with an introduction by the rt. hon. george wyndham. burns and oates. we would rather not refer to the rt. hon. george wyndham in a paper of this character. let us deal with francis thompson. had he no friend to burn this manuscript? to save him from blackening his own memory in this way? we were content to give him his appointed niche in the temple, that of a delicate, forceful spirit, if rarely capable of cosmic expansion. we did not look for eagle-flights; we thought of him as a wild goose sweeping from tibet upon the poppy-fields of yunnan. but the prose of a poet reveals the man in him, as his poetry reveals the god; and francis thompson the man is a pitiful thing enough. it is the wounded earthworm cursing the harrow; the sni

more. his own work, bar "man and overman (why the hybrid superman, is a glib sham. if it proves anything, it proves nothing. but are we to writhe in the ecstasies of pyrrhonism? for this prophet claims to be zoroaster. can we be sure even of that? he has educated the british goat to caper to his discordant pan-pipe, so that without the nuisance of crucifixion he may scourge the money-changes from the temple. yet is this true cynicism? doth he delight, the surly diogenes, in his solitary gambols- that insult both lydia and lalage? or is he doing it to tempt them- to coquette with them? is he a man deadly serious in positive constructive aim, yet so sensitive to ridicule that he will always seek to turn it off as a jest- and so a stultifier of himself? a christ crucified, not upon calvary, b

the virile and portentous bray of the ass of apuleius, not (as hitherto) the plaintive bray of the proverbial ass who hesitated so long between the two thistles that he starved to death. i warn thee, ass! we who are gods have laughed with thee these many years; beware lest in the end we laugh at thee with the laughter of a mandrake torn up, whereat thou shouldst fall dead. a. quiller, jr. 351 in the temple the subtle-souled dim radiant queen burns like a bale-fire through the mist; the slender earth is bright and green, emerald, gray and amethyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the

thyst; the wavering breeze has slowly kissed the way between her zone and wrist. pale guardian of the altar-flame, syren of old, perfidious song, a murmuring runnel lately came in streaming hate of mortal wrong. wait, for, my goddess, not for long the snake is tame. see! he is strong! the wide-set temple-pillars gleam, as marble white, and tall as pines; the doorway to immortal dream lies through the temple's purple shrines. behold, pure queen, the magic signs. let words out-stream as mingled wines. victor b. neuburg. os"special supplement" the high history of good sir palamedes the saracen knight and of his following of the questing beast 1 by aleister crowley rightly set forth in rime to allan bennett "bhikkhu ananda metteyya" my good knight comrade in the quest, i dedicate this imperfec

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e is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pillars of the temple, triangle of solomon, the tetragram, the pentagram, magical equilibrium, the fiery sword, realisation, imitation, the kabbalah, the magic chain, necromancy, transmutations, black magic, bewitchments, astrology, charms and philtres, the stone of the philosophers, the universal medicine, divination, the triangle of pantacles, the conjuration of the four, the blazing pentagram. medium and

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the official organ of the a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis be

iv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of his following the questing beast illustrations aratrum securum "facing page" 11 the yogi" 90 the tatwas" 108 adonai ha aretz" 114 the interpreter" 199 "this page is reserved for official pronouncements by the chancellor" of the a" a] persons wishing for information, assistance, fur

t spaces that stare down awesomely upon the lonely marshes, and the bogs with sucking lips, and the pools that charm the wanderer till he forgets the world, and rushes to sleep upon them" 22 and still there was silence, and the voice of the world swept by me, making in mine ears the noise of tumbling waters; but two voices i heard, and they spake one to the other "who stands with downcast eyes in the temple of our lady" and the answer "a wanderer from the world who hath sought the halls of silence; yet knoweth he not the bride of the darkness, her of the sable wings, and eyes of terrible blindness that see through the worlds and find nothing and nothing, who would smite the worlds to peace, save that so she would perish, and cannot, for that she is a goddess silent and immortal, utterly im

joice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elemen

iscontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bulls, whose feet were of brass, whose horns were as crescent moons in the night, and whose nostrils belched forth mingling columns of flame and of smoke. there was he to harness them to that plough

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. as it will be seen p. divides his dream- states into seven main divisions, each being again split up into further subdivisions to enable the various correspondences to be seen at a glance. weh note: temple of solomon the king continues on the next diskette, with the table of dream-staesto whose suggestion these rites are due they are gratefully dedicated. vi the rite of saturn 1 the officers of the temple magister templi "the representative of binah, saturn" mater coeli "venus in libra, the house of saturn's exaltation" brother aquarius "the house of saturn; in chesed, because pisces is water "hope" brother capricornus "in thethrone of capricornus, the house of saturn; in geburah, because mars is exalted therein. he is mars in capricornus" brother capricornus emissarius. the leader of th

, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magist

den sacrifice! so depart, and secret flame burn upon the stone of shame, that the holy ones may hear music of the sleepless name! holy, holy, holy spouse of the sun-engirdled house, with the secret symbol burning on thy multiscient brows. even as the traitor's breath goeth forth, he perisheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of h

he moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the black air with golden fans as turkis rip a nubian's womb with damascened yataghans. also the taste of dust long dead of ancient queens corrupt and fair struck through the temple, subtly sped by demons dominant of the air. last, on the flesh there came a touch like sucking mouths and stroking hands that laid their foul alluring smutch even to the blood's mad sarabands. 8 so did the neophyte that would gaze into dead pharaoh's awful eyes start from incalculable amaze to clutch the initiate's place and prize. he bore the blistering thought aloft: it blazed in batt

sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the frontier of the abyss. magister templi. 1. brothers aquarius and capricornus, is the beloved with us? aquari

ALEISTER CROWLEY EQUINOX EQ I 6

ick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world wit

when the great god f. i. a. t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant, that he shall display in the great day of m. a. a. t, that is being interpreted the master of the temple of a. a, whose name is truth. 35 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a sea-captain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 13. let him sit an

re summer lightning darts and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with which it may be collated- ed. i waited for news that my heart beat. the severing night was between me and my love. there was no god of sleep; sleep were traitor. i sought to praise my love, and to lament the hours that divided us; and i could not. therefore i wrote down the story of my life. and it is this* gilded and painted to hide its worm-eaten planks, my p

il he return and place her in his harem. laylah. a man! he is a man! i have borne a man-child, a lion, a conqueror! achmet. indeed, he has slain twenty christians with his own hand. and still he is in the front of the battle. he laughed "to-day i am a man, i need thee no more; by my chamberlain and carry this toy to my mother" i think she is a princess. the child. my father is the grand master of the temple, and he is coming to cut all your heads off. laylah. leave her with us! ride back on a fresh horse, and bear aid to the prince["exit" achmet ledmiya["at window. there is a tumult in the courtyard, and a great wailing["wailing without" laylah. the sun will be set in an hour. one hour more of favour and protection for my boy, oh god of battles! the child. our god is love! he will protect

d. laylah. the sun is setting in blood. there are storm-clouds lit like burning charcoal blown upon by the mightiest of the djinn. i cannot see the banner. it grows dark. they must stop fighting soon. they will withdraw to their walls- nay, let them camp among the dead! come back with tidings! tell me, sliman is safe. ah! there sounds the horn of truce. the child. my father is the grand master of the temple, and he will come and cut all your heads off. laylah["goes down to her. thou preposterous little curd of sour milk! thy father is dead! i saw the banner of the temple snap like a dry twig. my brave son sliman cut it at a single blow. he will whip home the dogs, your friends, and you shall be his toy to play with and break and make sport of. he will twist your skinny arm- so["she catches

ALEX SANDERS THE KING OF THE WITCHES

mall altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in his room, having read in the statement 'we shall rule and govern ourselves according to the means at our disposal 'the floor should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 'the terrace on which we are to invoke the spirit

a look of horror.'it will not be a disagreeable operation: mr g. assured him 'the. girl will be drugged: she won't strtiggle or. interrupt the rttual, and you need not dismember her, as i understand your ownbrotherhood does. 0.11 no'-hesmiledgendy-'you sliall merely disembowel her in. order to let the still warm bloodflow over the altarandtransfet itslifeforce to the power we.shall raise to guard the temple' interpreting alex's> stunned silence to meanconsent,mrg. hastened to add that as witcheraft,uubrokendownthe centuries .had developed so much .power' alex would be asked to remain in india for a period ofsix months so. that he 101 couldinstruct.the priests in the european.ways ofraising the cones of power and. setting them to work and because the new .temple must have 'the-very best equ

sked to remain in india for a period ofsix months so. that he 101 couldinstruct.the priests in the european.ways ofraising the cones of power and. setting them to work and because the new .temple must have 'the-very best equipment, they were prepcl.red to allot a large sum of money to purchase real witches knives,swords: and other magic weapons which alex could engrave, dedicate and hand.over to .the temple after the ceremony. recovering his composure, alex set them" right about witchcraft 'it is centuries since sacrifice was countenanced by our gods' he told the disbelieving priests 'in olden days people were brutalized by their environment, but now all-our powers are. dedicated to good. our. gods and goddesses demcl.ndtha.t there shall be'no sacrifice of either animal or human life. sure

thing up to twenty. q: is there any way that non-witches can identify witches? a: witches often wear large silver rings engraved with mystic symbols, and they always take leave of other witches with the words 'blessed be. q: is a witch precluded from joining other societies? a: certainly not. i am a grand prior of the order of the romaic crescent, a chevalier ofthe military order ofthe knights of the temple ofjerusalem and a knight of the. imperial constantinian order of stgeorge, all .of which are christian orders. q: to whom can would-be witches apply for membership? a: to the witch centre when it is opened in the near future, and to meat the following address: 18 carlow row ringstead nr. wellingborough northants pptnbtx bt .ooit of baboltls the law i. the law was made and ordained of ol

nd help in theirtroubles, 3. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethern of wicca. 4. as a manloveth a woman by mastering her, 5. so the wicca should love the gods by being mastered by them. 6. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. 8. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 9. as has been taught of old. 10. for in this way only may men have communion wi

ALEXANDRIAN BOOK OF SHADOWS OCCULT

and help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the gods. for the gods love the brethren of wicca. 3. 4. as a man loveth a woman by mastering her, 5. so should the wicca love the gods by being mastered by them. and it is necessary that the circle which is the temple of the gods, should be truly cast and purified. and that it may be a fit place for the gods to enter. 6. 7. and the wicca shall be properly prepared and purified to enter into the presence of the gods. with love and worship in their hearts, they shall raise power from their bodies to give power to the gods. 8. 9. as has been taught of old. for in this way only may men have communion wit

s and mortifications of the flesh. but lacking the aid of bonds and their attention being distracted by their scourging themselves and what little power they do produce being dissipated, as they do not usually work within a circle, it is little wonder that they oft fail. monks and hermits do better, as they are apt to work in tiny cells and caves, which in some ways act as circles. the knights of the temple, who used mutually to scourge each other in an octagon, did better stil; but they apparently did not know the virtue of bonds and did evil, man to man. but perhaps some did know. what of the church's charge that they wore girdles or cords? notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. to get the sight sight cometh to different people in diver

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nise more and more with the higher measure. for our present purpose (which is to study somewhat the path of holiness and its various stages) it may be described as the realisation of the "kingdom of god within" and the apprehension of the "kingdom of god without" in the solar system. perhaps it might be expressed as the gradual blending of the paths of the mystic and the occultist, the rearing of the temple of wisdom upon the foundation of knowledge. wisdom is the science of the spirit, just as knowledge is the science of matter. knowledge is separative and objective, whilst wisdom is synthetic and subjective. knowledge divides; wisdom unites. knowledge differentiates whilst wisdom blends. what, then, is meant by the understanding? the understanding may be defined as the faculty of the thi

al self from the higher self is furthered, and the imprisoned life gradually escapes, whilst the causal body is slowly absorbed or dissipated. this has led to the expression, sometimes used in occult books, of "the cracking of the causal body" at each initiation, and to the idea of the inner central fire gradually breaking through and destroying the confining walls, and also of the destruction of the temple of solomon through the withdrawal of the shekinah. all these phrases are symbolic wordings, and are attempts to convey to the mind of man fundamental truth from different angles. by the time the fourth initiation has been reached, the work of destruction is accomplished, the solar angel returns to his own place, having performed his function, and the solar lives seek their point of eman

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

n the microcosm. the work of the third aspect logoic was the arranging of the matter of the system so that eventually it could be built into form through the power of the second aspect. thus the correspondence works out. by life upon the physical plane (that life wherein the physical permanent atom has its full demonstration) the matter is arranged and separated that must eventually be built into the temple of solomon, the egoic body, through the agency of the egoic life, the second aspect. in the quarry of the personal life are the stones prepared for the great temple. in existence upon the physical plane and in the objective personal life is that experience gained which demonstrates as faculty in the ego. what is here suggested would richly repay our closest attention, and open up before

ble in time and space or during the evolutionary process, but not permissible from the standpoint of the eternal now, and from the unity of the all-self. the vishnu or the love-wisdom aspect is latent in the self, and is part of the monadic content, but the brahma aspect, the activity-intelligence aspect precedes its manifestation in time. the tabernacle in the wilderness preceded the building of the temple of solomon; the kernel of wheat has to lie in the darkness of mother earth before the golden perfected ear can be seen, and the lotus has to cast its roots down into the mud before the beauty of the blossom can be produced. the second period, wherein the egoic ray holds sway, is not so long comparatively; it covers the period wherein the fourth and fifth triangles are being vivified, an

g four fundamentals. three of these fundamentals are laid down for us in the proem of the secret doctrine,6(94) and with the evolving concept of psychology, make the revealed three and the dawning fourth. the other three are esoteric and must remain so until each man has for himself worked at his spiritual development, built the bridge between the higher and the lower mind, prepared the shrine in the temple of solomon for the light of god, and turned his activities into altruistic helping of the evolutionary plans of the logos. when these qualities are assuming a foremost place and when man has demonstrated the thoroughness of his will to serve, then the clue will be put into his hands and he will find the method whereby electrical impulse, demonstrating as heat, light and motion, is contr

the probationary path and the subsequent path of initiation, he succeeds in bringing about some further noticeable developments. 1. as before, his consciousness expands, but he begins to work intelligently from above and does not work blindly on the lower planes. 2. the building of the causal body is carried to full completion, and he begins next to shatter what he earlier wrought, and to destroy the temple so carefully constructed, finding it too to be a limitation. 3. he ceases to make karma in the three worlds, but begins to work it off, or, literally, to "wind up his affairs" so do the heavenly men, for they likewise have a cosmic path to tread, analogous to that trodden by man, as he nears the goal of his endeavor. again we can with exactitude carry the concept further still, and pred

, the second, and the third initiations, one of the three petals opens up, permitting an ever freer display of the central electric point. at the fourth initiation, the jewel (being completely revealed) through its blazing light, its intense radiatory heat, and its terrific outflow of force, produces the disintegration of the surrounding form, the shattering of the causal body, the destruction of the temple of solomon, and the dissolution of the lotus flower. the work of the initiator in this connection is very interesting. through the medium of the rod of initiation and- 522- a treatise on cosmic fire copyright 1998 lucis trust of certain words of power, he brings about results of a co-ordinating, transmuting and liberating nature. through the action of the rod as wielded at the first two

ALICE A BAILEY05 THE LIGHT OF THE SOUL

is, if i might illustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in which they are able to study the blue-prints of the great plan and thus can intelligently co-operate in the building of the temple of the lord. the perception referred to here is of such a high order as to be almost inconceivable to any but advanced disciples, but in an appreciation of the stages and grades there comes to the aspirant, not only an understanding of what is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spir

be taken into account. everyone is not yet at the stage where it is possible for him to unfold the powers of the soul. the soul aspect is still dormant for many because full experience and development of the lower nature has not yet been undergone. the forty years' wandering in the wilderness with the tabernacle and the conquest of canaan, had to precede the rule of the kings and the building of the temple of solomon. lives must be passed before the body, or the mother aspect, is so perfected that the christ child can be formed within the prepared vessel. it should also be remembered that the possession of the lower psychic powers is in many cases a symptom of a low stage of evolution and of the close association of their owner with the animal nature. this has to be outgrown before the hi

ome to completion. if the karmic seeds are black, the man will be grossly selfish, material, and inclined to the left hand path; if black-white, they will carry him into a form suitable for the working out of his obligations, of his debts, duties and interests and the fulfilling of his desires; if they are white they tend to build that body which is the final one to be destroyed, the causal body, the temple of solomon, the karana sarira of the occultist. that body, at the final liberation, is itself destroyed and naught then separates the man from his father in heaven, and nothing keeps him linked to the lower material plane- 215- the light of the soul copyright 1998 lucis trust 9, there is identity of relation between memory and effect producing cause, even when separated by species, time

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

o give and receive advice and instruction..a willing obedience to the behests of truth..a courageous endurance of personal injustice, a brave declaration of principles, a valiant defence of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the secret science depicts; these are the golden stairs up the steps of which the learner may climb to the temple of divine wisdom" h. p. blavatsky the meditation work outline in the previous chapter constitutes a good concentration exercise for the beginner and will eventually lead him if he possesses persistence to the genuine practice of meditation. a concentration that lasts one minute is difficult to achieve but is a real step upon the way to meditation, which is the act of prolonged concentra

r its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and mounts to the very throne of god himself. from the heart of the temple of god, to which we may have fought and wrestled our way, we turn back and work on earth. we rest not in our endeavor till the last of the world's seekers has found his way home. what is going to save this world from its present agony, economic distress, and chaos? what is going to usher in the new age of brotherhood and group living? who, or what, will save the- 116- from intellect to

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

found to be stations on the road to higher; visions are seen, only to be replaced by others; dreams are dreamt only to be realized and discarded; friends are made, to be loved and left behind, and to follow later and more slowly the footsteps of the striving aspirant; and all the time the fourth form is being built. 4. the form of the causal body. this is the vehicle of the higher consciousness, the temple of the indwelling god, which seems of a beauty so rare and of a stability of so sure a nature that, when the final shattering comes of even that masterpiece of many lives, bitter indeed is the cup to drink, and unutterably bereft seems the unit of consciousness. conscious then only of the innate divine spirit, conscious only of the truth of the godhead, realizing profoundly and to the d

he word triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" sixth ray "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" seventh ray "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word 'the creative work is over. i, the creator, am. naught else remains but me" the vital forces, which are simply the passing through the outer sheath of the constantly moving ether of space, are of many kinds. one of the concepts

ltiplicity of lesser propositions. out of the medley of ideas, theories, speculations, religions, churches, cults, sects and organizations, two main lines of thought are emerging one doomed eventually to die out, the other to strengthen and grow until it, in its turn, gives birth to that (for us) ultimate formulation of truth which will suffice for the next age and carry man to a high pinnacle of the temple to the mount of initiation. these two lines are: 1. those who look back to the past, who hang on to the old ways, the ancient theologies, and the reactionary rejection methods of finding truth. these are the people who recognize authority, whether that of a prophet, a bible or a theology. these are those who prefer obedience to imposed authority to the self-imposed guidance of an enligh

other planetary schemes. c. in the hands of a large number of devas of superhuman evolution. these in their aggregate, form the occult hierarchy of the planet, working in three main divisions, and in seven groups as outlined in many theosophical books and summarized in initiation, human and solar. 3. in the very early stages, this hierarchy was called by various names; among others it was called the temple of ibez. 4. let us consider the founding of the temple of ibez. to do this it will be necessary to consider the period of the coming of the white brotherhood to earth and the immediate problem before- 218- a treatise on white magic copyright 1998 lucis trust them; this will involve the recognition of certain facts that have never been adequately considered. it is an acknowledged fact in

magic, and one of the reasons of the purifying waters of the flood being deemed necessary. c. the powerful thought-forms built up in the early ibezhan mysteries and which (particularly in america) are as yet undestroyed. this gigantic "dweller on the threshold" of all the true mysteries has to be slaughtered before the aspirant can pass on. 10. the work of the ibezhan adepts and the mysteries of the temple of ibez are still persisting and are being carried on by the masters and adepts in physical incarnation throughout the world. they teach the meaning of the psyche, the ego or the soul and of the human unit, so that the man may indeed be what he is, a god walking on earth, his lower nature (physical, astral and mental) completely controlled by the soul or the love aspect, and this not in

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

d so to be. the emphasis was laid upon the quality of the appearance in all preparation for initiation, and the highest initiate of that time endeavoured to express only the quality of god's love. the plan was the great mystery. the christ, cosmic and individual, was sensed and known, but purpose was as yet veiled and unrevealed. the "noble eightfold path" was not known, and only seven steps into the temple were seen. with the coming in of the aryan race, the purpose and the plan began to be revealed. only when the appearance is beginning to be dominated by quality, and consciousness is expressing itself in directed awareness through the form, is the purpose dimly sensed. i seek in various ways to convey through the symbol of words the significance of the soul. the soul is therefore the so

igher expression: c hristianity and diversified religions (notice here relation to ray ii) lower expression: churches and organised religions. ray v ii. higher expression: a ll forms of white magic. lower expression: spiritualism of "phenomena" the fourth ray is essentially the refiner, the producer of perfection within the form, and the prime manipulator of the energies of god in such a way that the temple of the lord is indeed known in its true nature as that which "houses" the light. thus the shekinah will shine forth within the secret place of the temple in its full glory. such is the work of the seven builders. this ray is expressive primarily on the first the formless planes, counting from below upwards, and its true purpose cannot emerge until the soul is awakened and consciousness

ng factor unifying the inner quality and the outer tangible form or appearance. this work goes on primarily on etheric levels and involves physical energy. this is the true magical work. i should like to point out that when the fourth ray and the seventh ray come into incarnation together, we shall have a most peculiar period of revelation and of light-bringing. it is said of this time that then "the temple of the lord will take on an added glory and the builders will rejoice together" this will be the high moment of the masonic work- 37- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust spiritually understood. the lost word will then be recovered and uttered for all to hear, and the master will arise and walk among his builders in the full light of t

cycle, having been in manifestation since a.d. 1425, has a direct effect upon the fifth root race, the aryan, and has connected with it a set of curious phrases which express its purpose. the third purpose of deity ray iii. active intelligence or adaptability let the warden of the south continue with the building. let him apply the force which will produce the shining living stone that fits into the temple's plan with right exactitude. let him prepare the corner stone and wisely place it in the north, under the eye of god himself, and subject to the balance of the triangle. let the researcher of the past uncover the thought of god, hidden deep within the mind of the kumaras of love, and thus let him lead the agnishvattvas, waiting within the place of darkness, into the place of light. let

even rays- volume i: esoteric psychology i copyright 1998 lucis trust before the opened inner eye. the three are one, and not alone the two. pass on, o pilgrim on the way. in reading these words, the student must bear in mind that the antechamber has been left behind and man stands (when he has allowed the fourth ray to do its work and can therefore function on the fourth or buddhic plane) within the temple of the lord. he has found a measure of light, but in that light he now sees light, and visions a greater revelation and brilliance. this now becomes the object of his search.he has mastered the uses of duality and has learnt to at-one soul and body into one instrument for spirit. now he passes on his way to achieve the greater synthesis. the lord of the fourth ray has many names which w

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

s the epistle to the ephesians, for there is given the picture of possibility in terms that leave no excuse for misinterpretation. this epistle is. penetrated through by that idea of a living union with christ, and indwelling in him. it is expressed in many metaphors. we are rooted in him as the tree in the soil, which makes it firm and fruitful. we are built into him as the strong foundations of the temple are bedded in the living rock. we live in him as the limbs in the body. the indwelling, we say, is reciprocal. he is in us and we are in him. he is in us as the source of our being; we are in him as filled with his fullness. he is in us all-communicative; we are in him all-receptive. he is in us as the sunlight in the else darkened chamber; we are in him as the cold green log cast into

ny respect you think differently, that also god will make clear to you. but whatever be the point that we have already reached, let us persevere in the same course."59 5 the account of christ's childhood as given us in the gospels is dismissed in a very few words. only one episode is related, and that is the one in which jesus, having reached the age of twelve years, was taken up by his mother to the temple of the lord and there, for the first time, gave indication of his vocation, and evidenced the realisation that a mission was pre-ordained for him. prior to this, his parents had conformed to all the requirements of the jewish ritual; they had also sojourned in egypt. of his time there, we are told nothing. all that we know is covered by the words "they returned into galilee to their own

mber of completion; it recurs again and again in the various scriptures of the world. the following comments are of interest in this connection, showing as they do the significance of this number, and its relation to initiation "the accomplishment of the age of twelve years signifies a full period of evolution when an initiation was undergone by the christ soul. this took place in the inner mind (the temple) and corresponded to an awakening of the logical and intuition sides of the soul. these are the father-mother principle, indicated by the presence of the parents."61 and again "this number (of the twelve disciples) is typified by many things in the old testament; by the 12 sons of jacob, by the 12 princes of the children of israel; by the 12 running springs in helim; by the 12 stones in

lve probably have their origin in the twelve signs of the zodiac, that imaginary belt in the heavens through which the sun appears to pass on its journey in the course of a year, and during its greater cycle of approximately 25,000 years. having completed the preparatory work, by his twelfth year christ again underwent an intuitive experience, going up from nazareth (the place of consecration) to the temple, where that intuition led him to a new realisation of his work. there is no sign that he knew in detail what that mission was; he went into no explanations to his mother. he started to do the work that was the nearest duty, and to teach those whom he found in the temple, astonishing them with his understanding and his answers. his mother, bewildered and distressed, called his attention

n favour with god and man."64 frequently in the gospel story, we find the word "down" occurring. christ went with his mother "down into egypt; he went "down to nazareth; and again and again he comes down from the mountain-top or from the place of solitude to do his duty among men. after the hidden experience in egypt (for no account of this is given to us in the bible, and after the revelation in the temple and the acceptance of the task to be accomplished, christ returns to the place of duty. in this case, and after the birth initiation, for a period of thirty years, we are told, he functioned as a man in the daily life of the carpenter's shop and in the home with his parents. this home life constituted the test to which he was subjected, and its importance cannot be overrated. does it so

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

e already conditioned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to be found in the quarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this conditioned substance must be accepted as existing and must be dealt with as it is. such is the parable of the ages. the design, the material, and the future temple are all subjectively related, and it is this that the soul knows. for the soul is the one who appropriates the material (already conditioned and qualifi

ready conditioned and qualified, and for ages the soul wrestles with that material, building it into tentative forms, discarding it at will, gathering together again the material needed, and steadily making more adequate models as the pattern is visioned. some day, the model will be discarded, the pattern will be seen as it really is, and the worker, the soul, will then begin to build consciously the temple of the lord, out of the conditioned and prepared material which, for long ages, it has been preparing in the quarry of the form life, the personal life. here, therefore, are indicated two crises in the subjective life of the soul: 1. the crisis wherein the soul, blinded, limited and handicapped by form, begins to work in the quarry of experience, far from its own country, with inadequat

been prepared. the soul is no longer blind, and can now work in collaboration with other souls in the preparation of the material for the final temple of the lord. the soul, incarnate in human form, places in that temple his particular contribution to the whole, which might be stated symbolically to be a. a stone placed in the foundations, typical of the consecrated physical life. b. a column in the temple itself, typical of the desire or aspirational life. c. a design upon the tracing board, which coincides with the great pattern or design, and which is that fragment of that design which the individual had to supply and in search of which he went forth. d. a radiance or light, which will augment the shekinah, the light which "ever shineth in the east. three things emerge in connection wi

et the word triumphant go forth 'i mastered energy for i am energy itself. the master and the mastered are but one" ray six "let all desire cease. let aspiration end. the search is over. let the soul realise that it has reached the goal, and from that gateway to eternal life and cosmic peace, let the word sound 'i am the seeker and the sought. i rest" ray seven "let the builders cease their work. the temple is completed. let the soul enter into its heritage and from the holy place command all work to end. then in the silence subsequent, let him chant forth the word .the creative work is over. l, the creator, am. naught else remains but me" ii. the seven laws of soul or group life we come now to a section of our study of the soul and its life which is of real moment to all who live (or begi

ioned beauty, a person like himself. and thus he tried. he wearied of his search; he whipped himself to effort new. the opening dimmed its light. a shutter seemed to close. the vision he had seen no longer shone. the follower stumbled in the dark. life ended and the world of thought was lost..pendent he seemed. he hung with naught below, before, behind, above. to him, naught was. from deep within the temple of his heart, he heard a word. it spoke with clarity and power 'look, deep within, around on every hand. the light is everywhere, within the heart, in me, in all that breathes, in all that is. destroy thy tunnel, which thou has for ages long constructed. stand free, in custody of all the world' the follower answered 'how shall i break my tunnel down? how can i find a way' no answer came

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ith a beating heart of love, the key is turned. the door swings open wide "with hasty feet the one who hastens towards the light enters the door and waits. he holds the door ajar for those who follow after. he thus, in action, waits "a voice sounds forth: my brother, close the door, for each must turn the key with his own hand, and each must enter through that door alone "the blazing light within the temple of the lord is not for all at the same moment or hour of the day. each knows his hour. your hour is now. so, brother, close the door. remember, those behind know not the door has opened, or the door has closed. they see it not. rest on that- 238- discipleship in the new age- volume i copyright 1998 lucis trust thought, my brother, and passing through the door, close it with care, and en

ore, i am asking my group of disciples this year to prepare for expanding service and to brood deeply upon the work of thought transmission in world service. the occult phrases which i have for your consideration are as follows "the blueprint lay before the master workman and the plan, in all its detail, lay disclosed upon the trestle board. within the middle chamber waited those who had to build the temple according to the plan laid down "but the plan was not complete. some knowledge of the ground plan upon which the temple must be reared was lacking and he who sought it and he who had it were not there. the master workman waited "the one who sought the needed knowledge, who guided those who laid the ground for later building, he slept and ate and played upon the outer plain. and yet at e

the water of life; pain is the journeying into the far country, resulting in the welcome to the father's home; pain is the illusion of the father's disowning, which drives the prodigal straight to the father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the temple. the uses of pain are many, and they lead the human soul out of darkness into light, out of bondage into liberation, out of agony into peace. that peace, that light and that liberation, within the ordered harmony of the cosmos are for all the sons of men. from the old commentary- 524- discipleship in the new age- volume i copyright 1998 lucis trust "the assuaging waters cool. they slowl

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

of the reality of the divine intention which that will must (at any cost) implement. this was the major crisis of the christ. there are in the gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each 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

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

god does not mean that one must necessarily be a member of some one of the orthodox churches. the divine christ in the human heart can be expressed in many different departments of human living in politics, in the arts, in economic expression and in true social living, in science and in religion. it might be wise here to remember that the only time it is recorded that christ (as an adult) visited the temple of the jews, he created a disturbance! humanity is passing from glory to glory and, in the long panorama of history, this is strikingly observable. that glory is today revealed in every department of human activity, and the transfiguration of those who are on the crest of the human wave of civilisation is very close at hand. 4. finally, in the triumph of the crucifixion or (as it is mor

ons of the birth and the baptism. they are aware of the spiritual aspiration which is indicative of the christ life in their hearts, and they have subjected themselves to the processes of purification which culminate in the baptismal waters. christ must prepare these aspirants for the higher initiations and so nourish and aid them that they can stand before the one initiator and become pillars in the temple of god (i.e, agents of the spiritual hierarchy and, therefore, active, working disciples. when he was in palestine, centuries ago, he said "no man cometh unto the father but by me (john xiv.6) this was a foretelling of the work which he would be called upon to do in the aquarian era. in the first two initiations, aspirants (trained by senior disciples) find their way to- 46- the reappea

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

uch success along this line but the results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the forms to which they have hitherto anchored their emotions, their desire, and their mental perceptions. they fail, as yet, to see the irrefutable evidence of constructive activity and of true creative work. the temple of humanity in the new age is rising rapidly but its outlines cannot be seen because men are occupied entirely with their individual or national selfish point of view and with their personal or national instincts and impulses. i would here like to call your attention to the fact that the instinctual life of nations is something which remains to be studied scientifically and is a phase w

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

is difficulty is further increased by the many and varying stages of development, of ray distinctions, and also by the numerous emphases or principles which are laid upon vehicles, upon differing planes and planetary levels of consciousness and of existence. with all this the student is not asked to deal. the factors of importance which he should attempt to realise and upon which he can construct the temple of his life and his current mode of living are simply the following and they are the same for each and all, no matter what his ray or his point in evolution may be: 1. man's etheric body is an integral part of the planetary etheric body and is responsive to the free distribution of the many circulating energies. 2. the three periodical vehicles which compose the expression of the human

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

aking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes initiation and illumination and which is testified to by all the mystics and initiates. this is in reality that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and then cries "where is the one god who has forsaken me? he is nowhere to be seen and all other gods have gone. i stand alone, bereft yet unafraid. i see the dark of form; i see

of the rocky cave, the christ emerged and walked again upon the plains of earth and from that time "the woman knew him not" form had no further hold upon him for he had overcome it in the depths. into the cave of initiation, the light of resurrection streams when the stone at the entrance is rolled away. from life in the form to the death of the form deep in the rocky place, down in the crypts of the temple the human being goes. but into that same place, the new life streams, bringing fresh life and liberation; old things pass away and the darkness becomes light. sex is then seen to be in truth only the relation of the lower nature to the higher self; it is then lifted up into the light of day in order that man may reach complete union with divinity. man discovers that sex (which has hithe

synthesis of the inner awareness. t he work of the entered apprentice..t. o learn and acquire knowledge. t he achievement of the hierarchy..t. he self-consciousness of leo gives place to the group consciousness of aquarius. t he future..the merging of the human centre aquarius and the hierarchy. s oul expansion..r. ecognition of relation. t he work of the fellow craft..the building and service of the temple of humanity. from the standpoint of our theme (the evolution of consciousness) it must never be forgotten that the aim is to bring the solar angel, the son of mind (called in the secret doctrine, the divine manasaputra) into the seat of power. this task is pre-eminently entrusted to the three great lives who function through gemini-libra-aquarius. a point arises here which is one of rea

n; this eventually shatters or breaks up that limitation the moment that a point of real harmony or at-one-ment has been reached. esoterically it might be said that the moment that form (limitation) and life balance each other a rift immediately appears and through it flows a fresh outpouring of the will. christ had to die because he had achieved harmony with the will of god and then "the veil of the temple was rent in twain from the top to the bottom" the significance of this fresh inflow of the will will now appear; the stage is set anew for a fresh and renewed activity of the living principle. as far as humanity is concerned the "seeds of death" emerge through the medium of this ray and the grim reaper, death, is but an aspect of this will, conditioned by the fourth ray and emerging fro

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

nal self becomes as much an automaton of the soul as the physical body is at this time the automaton of the emotional nature, of the mind, and occasionally (and only very occasionally for- 116- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust the majority of people) of the soul. only when the soul, consciously and with the cooperation of the personality, builds the temple of the body, and then keeps it full of light, will disease disappear; this building is, however, a scientific process, and in the early stages of discipleship (which is the time wherein the soul begins to grasp its instrument, the personality) this leads inevitably to conflict, increased strain and frequently aggravated disease and disharmony. this dis-harmony and dis-ease lead to much

earn to recognise, and to which he must respond not only by means of the sense of hearing and its higher correspondences, but through a response from every part and aspect of the form nature in the three worlds. i would remind you also that from the angle of the fourth initiation even the egoic vehicle, the soul body, is regarded and treated as a part of the form nature. though the "shattering of the temple of solomon" takes place at the time of the fourth initiation, those qualities of which it was composed have been absorbed into the vehicles which the initiate is using for all his contacts in the three worlds. he is now essentially the essence of all his bodies, and from his point of view and technical understanding it must be borne in mind that the entire mental plane is one of the thr

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

y throw light upon certain basic and practical significances. i would first have you note the emphasis upon the "eye" in this formula. it is a keynote and appears in various guises. behind all the ideas lies the concept of seeing, of a seeing one, looking on at the created whole. this same concept is to be found in the fundamental masonic symbol of the eye of god which dominates everything within the temple. in this formula we have: 1. the eye of god. shiva is the first person of the trinity, the destroyer, but at the same time the final absorber, the whole and yet the part. this is the organ of the divine will or power, the eye, through whose directed gaze the power flows outward to its created whole. in the case of the human spirit, it is the monad. 2. the eye of vision, indicating this

the new and assembled energies are "let loose upon the world of outer forms" this process has been greatly facilitated since the entire hierarchy shifted its location (since 1925 a.d) from the higher mental levels to the buddhic plane, thereby making direct and unimpeded etheric reception possible. this is one of the significances of the words which we read in the new testament that "the veil of the temple was rent in twain from the top to the bottom" a symbolic way of expressing the unveiling of an unimpeded channel. this was made possible by the christ as the avatar, working in cooperation with the master jesus, and also by the point of evolution reached by the humanity of that time. we will leave the fifth point of revelation at this time and consider it in our next instruction. it is

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the age of understanding, of br

ll aspiring must go forth from the cave of matter, seeking the christ and at- 309- the externalisation of the hierarchy copyright 1998 lucis trust first not recognising him or the work that he is attempting to do. the churches materialistic, hide-bound and submerged in their theological concepts, seeking political power or possessions, emphasising stone buildings and cathedrals whilst neglecting "the temple of god, not made with hands, eternal in the heavens" are occupied with the symbols and not with the reality. now they must learn to recognise that the lord is not with them and they too must go forth, as mary did, and seek him anew. if they will do so, they will surely find him and again become his messengers. the fact of the resurrection will be demonstrated during the next few centuri

ish the body and to draw from the surrounding ethers the requisite food. man will concentrate his attention upon the etheric body and the work and health of the physical body will become increasingly automatic. f. they will also teach human beings as individuals and as a race to expand their consciousness to include the superphysical. in the accomplishment of this, the separating web (the veil of the temple) which divides the physical plane from the unseen world will be recognised as a fact in nature by the scientist. its purpose will be acknowledged. eventually it will be destroyed, by man discovering how to penetrate it. the date is imminent. through the increasing sensitivity of men and through the steady thinning of the separating veil, more and more during the coming years will the te

h, and others will appear who will train the minds of the pupils to be responsive to direct inspiration from above. the faculty of the intuition must be developed scientifically. finally, church members and members of the masonic fraternities must familiarise themselves with the inner significance of the various rites, ceremonies, colours and rituals, and with the work performed upon the floor of the temple. they must know why such and such things are done in due order and the reason for the various precedences, the words, gestures and acts. should there be a real and true response to these practical suggestions, it may be possible for the work to go forward more rapidly than at present seems possible. much trouble and stress may be averted if the aspirants of the world measure up to their

he first stanza of the new invocation. if the ritual of the e.a. is studied in the light of this information the significance will emerge. the poor and destitute candidate emerges into the light. 2. the stage of complete economic reorientation; in this, humanity is relieved of all economic anxiety and is free to receive its due wages and the right reward of all service rendered in the building of the temple of the lord; this building proceeds with rapidity. 3. the stage wherein the reward of light is received and the reward of service rendered; spiritual status is recognised through the medium of what is regarded as a major initiation, for which the first two initiatory degrees are only preparatory. this first great initiation will be objectively- 376- the externalisation of the hierarchy

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

rior to the present time, except in connection with the higher initiations emanating from the shamballa centre. group initiation is based upon a uniform and united group will, consecrated towards the service of humanity and based upon loyalty, cooperation and interdependence. in the past, the emphasis was upon the individual, his training and approach to initiation, and his solitary admittance to the temple of initiation. but this individual concentration will, in the future, give place to a group condition which will enable several disciples unitedly to move forward, unitedly to stand before the initiator, and unitedly and simultaneously to achieve the great realisation which is the result and the reward of successful discipleship. in the first thesis which i presented to the public i out

ch eventually relates and reorients that will to the will of god. these three energies are faintly symbolised for us in the life of christ when overshadowing the master jesus, two thousand years ago. the purificatory aspect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the temple that h

in such a form that the hierarchy can be drawn nearer to the source of life, and humanity can consequently profit by this hierarchical approach and know eventually the meaning of the words "life more abundantly" christ's evocation of the fire of the will was initiated symbolically in the garden of gethsemane. he has twice symbolically shown his individual response to the shamballa energy: once in the temple of jerusalem as a child, and again in the garden as a full grown man at the close of his earthly career. his third and final response (which climaxes his work from our human angle) covers nine years, from the full moon of june, 1936, to the full moon of june, 1945. this period, in reality, constitutes one event to him who lives now free in his own world and free from the limitations of

sation of his divine connections and the possibility of his ultimate highest spiritual attainment; it steadily supersedes soul knowledge, and the energy pouring in to his consciousness from the spiritual triad particularly the energy of the sixth and seventh spheres of activity is the specific and particular energy which finally brings about the destruction of the causal body, the annihilation of the temple of solomon, and the liberation of the life. then that which in time and space has been termed the soul can "onward move in life" evolution as we now understand it ceases; yet evolutionary unfoldment proceeds along new lines which are based upon the past but which produce very different results to those sensed even by the advanced disciple in his highest moments. a new life-expression ap

the light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth" the second, and much the most important rent, was made by the power of the second aspect when the christ subjected the master jesus to the fourth initiation and their joint influence was triumphant over death. then we read that the veil of the temple was split in twain from the top to the bottom. the lawgiver assisted at the first rending as the climax to the third initiation, and there was a somewhat similar process of glorification. a similar event took place at the transfiguration of the christ, overshadowing or rather working through the master jesus. but at the triumph over death and through the great renunciation or crucifixio

ALICE BAILEY THE LABOURS OF HERCULES

s he went, drew near unto the land "he comes with strength, said brontes, and went to meet him on the shore "he rides in light" said steropes "his inner light will brighter be" then fanned the light to sudden flame "he comes with speed" said arges "he is riding through the waves" hercules nearer drew, urging the sacred bull upon the way, throwing the light upon the trail which led from crete unto the temple of the lord, within the city of the oneeyed men. upon the mainland, at the water's edge, these three men stood and grasped the bull, taking it thus away from hercules "what hast thou here" said brontes, arresting hercules upon the way "the sacred bull, oh, holy one "who art thou? tell us now thy name" said steropes "i am the son of hera, a son of man and yet a son of god. i have perform

way, and with long search and many pains, i found the bull. helped by its [41] holy light, i rode it through the separating sea unto this holy place "depart in peace, my son, your task is done" the teacher saw him coming and went forth to meet him oil the way. across the waters came the voices of the sisters seven, singing around the bull, and nearer still the chanting of the one-eyed men within the temple of the lord, high in the holy place "you came with empty hands, oh, hercules" the teacher said "i have these empty hands, because i have fulfiled the task to which i was assigned. the sacred bull is rescued, securely with the three. what next "within the light shall you see light; walk in that light and there see light. your light must brighter shine. the bull is in the holy place" and

y the three cyclops, who received the sacred bull from him and took charge of it. and thus ended the second labor. the theme of illumination taurus is one of be most interesting of the zodiacal constellations, especially at this time. it is the fixed cross in the heavens [44] the cross of the disciple, and the following extract is of interest in this connection "the sky is mystically spoken of as the temple, and the eternal consciousness of god. its altar is the sun, whose four arms or rays typify the four corners of the cardinal cross of the universe, which have become the four fixed signs of the zodiac, and as the four powerful sacred animal signs are both cosmical and spiritual, they represent the basic elements resembling our human principles. the sign leo represents fire or spirit; ta

e soul will act as the controlling factor and the whole body will be full of light. through control, through the use of common sense, by a right understanding of celibacy, and by [53] identification with group purpose, the disciple will arrive at liberation from the control of sex. he will succeed in following the example of hercules and will ride the bull of desire over to the mainland where, in the temple of god, he will hand it over into the care of the cyclops who were early initiates, having the single eye about which we have been speaking, the eye of shiva, the bull's eye in the constellation taurus. for hercules himself was not only the disciple, but he was, in his lower nature, the bull, and in his higher nature the cyclops. when the bull of desire has been handed over to the cyclo

ems of life, and to the attainment of the goal. in this labor, hercules is faced with the tremendous task of bringing together the two poles of his being and of coordinating, or at-one-ing, soul and body, so that duality gives place to unity and the pairs of opposites are blended [61] the symbols eurystheus, having watched hercules achieve mental control and then ride the bull of desire over into the temple of the soul, now sets him the task of fetching the golden apples from the garden of the hesperides. the apple has long figured in mythology and in symbology. in the garden of eden, as we know, the serpent gave the apple to eve; and with the giving of that apple, and with its acceptance came the knowledge of good and of evil. this is a symbolic method of telling us the story of the appea

AN INTRO TO STUDY OF THE KABALAH

magery which seems folly, and contain doctrines that at first seem absurd; yet they enshrine the highly spiritual teachings which i have shortly outlined. the mere reading of these volumes is of little avail; the spiritual eye needs to be opened to see spiritual things; and the great kabalists of old did not cast pearls of wisdom before the ignorant or the vicious, nor suffer the unclean to enter the temple of wisdom. the serious student must make strenuous efforts to attain to the higher life of the true occultism, then perchance in a distant future, a record of temptations avoided, and of a life of self-sacrifice may serve as signs and pass words to secure admission to the palace of the great ki t1-3 analysis of the 5=6 initiation by g.h. frater p.c.a. r. r. e t a. c. z e l a t o r a d e

ANALYSIS OF THE 5 6 INITIATION

of darkness. the knocks, which set the energy in motion, are seven. it is written "he made them six; and for the seventh he cast into the minds of them the fire of the sun" the knocks are symbolic of the hexagram above and the divine spirit, the \yhla jwr that hovered over the waters of creation. this represents the first ray of light, light rushing forth in one ray; the first breath of light. 3 the temple is now opened and placed in harmony with the work to follow. light then appears within the universe in the form of a flaming sword. this is depicted by the number twenty-one, the number of hyha. this is, the divine name of rtk. the descent of the light from rtk to twklm formulates the flaming sword and descendeth from the above to the below. in that trapt is a reflection of rtk and that

APOCRYPHON OF JOHN

ttp//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 1 of 12 8/16/2006 5:17 pm the apocryphon of john (long version) translated by frederik wisse the teaching of the savior, and the revelation of the mysteries and the things hidden in silence, even these things which he taught john, his disciple. and it happened one day, when john, the brother of james- who are the sons of zebedee- had come up to the temple, that a pharisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these thing

arisee named arimanius approached him and said to him "where is your master whom you followed" and he said to him "he has gone to the place from which he came" the pharisee said to him "with deception did this nazarene deceive you (pl, and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of your fathers" when i, john, heard these things i turned away from the temple to a desert place. and i grieved greatly in my heart, saying "how then was the savior appointed, and why was he sent into the world by his father, and who is his father who sent him, and of what sort is that aeon to which we shall go? for what did he mean when he said to us 'this aeon to which you will go is of the type of the imperishable aeon, but he did not teach us concerning the la

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

the candidate was required to produce proofs of noble birth, and the strict observance demanded these at the beginning, but owing to obvious difficulties is said to have ended by furnishing patents at need (2) in the military order of hospitallers of the holy sepulchre of jerusalern, he undertook, as in others, to protect the church of god, with which may be compared modern masonic injunctions in the temple and holy sepulchre to maintain and defend the holy christian faith (3) again at his knighting he was "made, created and constituted now and for ever" which is identical, word for word, with the formula of another masonic chivalry, and will not be unknown to many. but the appeal of the new foundations was set in an6ther direction, and was either to show that they derived from masonry or

imately with the knights of st. john of jerusalem; that it became established in various countries of europe as the crusaders drifted back; and that its chief centre in the thirteenth century was kilwinning in scotland. but the french or otherwise german masonic mind went to work upon this thesis, and in presenting the craft with the credentials of knightly connections it substituted the order of the temple for the chivalry chosen by ramsay. the battle of lepanto and the siege of vienna had invested the annals of the st. john knighthood with a great light of valour; but this was as little and next to nothing in comparison with the talismanic attraction which for some reason attached to the templar name and was obviously thrice magnified when the proposition arose that the great chivalry ha

f europe. i mention this lest it should be thought that the intimations of a german poet, though he was an active member of the strict observance, were mere inventions of an imaginative mind. there is no historical evidence for the existence of any templar perpetuation story prior to the oration of ramsay, just as there is no question that all documents produced by the french non-masonic order of the temple, founded in the early years of the nineteenth century, are inventions of that period and are fraudulent like the rest of its claim, its list of grand masters included. there is further- as we have observed- no evidence of any rite or degree of masonic chivalry prior to 1737, to which date is referred the discourse of ramsay. that this was the original impetus which led to their producti

knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germany between about 1751 and 1754 or 1755, and is usually regarded as the first masonic chivalry which put forward the story of templar perpetuation. i have accepted this view on my own part, but subject to his claim at its value- if any- that he had been made a knight of the temple in france, some twelve years previously. the question arises, therefore, as to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742

asonry except the craft degrees. in respect of antiquity it claims descent by succession from certain canons or knights of the holy sepulchre, who first bore the red cross on their hearts, and were founded by james the first, brother of the first bishop of jerusalem. these canons became the knights hospitallers of a much later date. on these followed the templars, from whom the masonic knights of the temple more especially claimed derivation, though in some obscure manner they held descent from all, possibly in virtue of spiritual consanguinity postulated between the various christian chivalries of palestine. the traditional history of the grade is given at unusual length and is firstly that of the templars, from their foundation to their sudden fail, the accusations against them included;

BALANONES TEMPLE OF SET FAQ

a very definite sense that, through my contact with the art of austin osman spare, the previously unseen spirit world has become tangible and palpable, more reachable and more real. powerful stuff indeed. john balaohbalanone's temple of set faq contents: 1.0 introduction 2.0 philosophy 2.1 xeper 2.2 initiation 2.3 satanism 2.4 left hand path 2.5 metaphysics 2.6 dogma vs doctrine 3.0 religion 3.1 the temple of set as a religion 3.2 set 3.3 the gift of set 4.0 magic 4.1 black magic 4.2 ritual practices 4.3 occult studies 5.0 the organization 5.1 membership in the temple 5.2 relations with other organizations 5.3 why the temple of set? 5.4 our reputation(s) 5.5 pylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7

ylons and orders 5.6 the high priest 6.0 setians and setianism 6.1 activities 6.2 setians 6.3 why are we here? 6.4 miscellaneous 7.0 contact and information 7.1 formal and official contact 7.2 informal contact 7.3 friendly and neutral others 7.4 unfriendly others 7.5 getting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage

to the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another comment or two concerning xeper in the ref document. 2.2 initiation- what do those necklaces and medallions mean? the temple of set is an initiatory organization, dedicated to the initiation and growth of its members. that dedication to initiation, to the philosophy of xeper, and to set, is represented by our primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been

ur primary symbol, the pentagram of set (a point-down pentagram within a circle. to help our members identify each other so we can work together, and to help them identify which level of initiation has been achieved by each other, we wear this symbol on different colored medallions, normally worn on necklaces of some kind, at formal gatherings. there are six levels of initiation recognized within the temple of set, each with its specific color medallion- the first degree member wears a white medallion. this is a period of trial membership, in which the member begins to explore our philosophies, our practices, and our society. the member can decide whether our organization is one which will help the member's personal growth, and if not he is welcome to leave at any time, with our good wishe

enefit from our activity, and will eventually be able to help others in the organization with their personal growth. if not, then their membership is terminated, hopefully with no hard feelings. we title this degree "setian" which is also the generic name for all of our members. the term stands for all who pursue their self deification while in contact with the philosophical and magical stream of the temple- the second degree wears a red medallion. this is a member who has completed the trial membership and has been found to be compatible with and a valued contributor to the temple of set, just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a pla

BAPHOMANTIS LUCIFERIAN SATANIC MASS

rse/blessing was going to be one of destruction. i offer no seeapology. this is a rite to cause change. it is only "black" in the sense that you are causing change to a weaker will whose objective is to enslave you to their particular borg god. love is the law, love under will. in illuminated iconoclasm, panoptebaphomantis luciferian\satanic mass (for 1-2 practitioners) if indoors, preperation of the temple: incense to be burnt (peferably hazel, chalice of strong wine, black candles (if using circle candles may be color coded represenitive of the 4 elements, wafer\bread on the altar two candles, one on the left (black, one on right (white. the paten/with host on it(host can be made of bread or flour, or cracker. to the left place the chailice full of wine(or other spirit, to the right plac

iver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed g

BEHOLDERS OF NIGHT

s (the subconscious) that we nourish our great famulus and demonium of the depths. the individual will then soon realize that there is no god and there is no devil, yet we as the image of the adversary, are both god and the master of the devil, the gifts of the fallen angels themselves. iv) the dragon and vampyrism i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and da

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

ly become a culturally recognized truism.47 due in part to a lack of scriptural support, there is no specific time understood in the mythos when tsiu marpo came to samy monastery; neither is it clear when he became its head protector deity.48 regardless of these uncertainties, tsiu marpo has an understandably strong presence at samy monastery. de nebesky-wojkowitz provides an evocative account of the temple at samy that houses tsiu marpo, called the jokwukhang (lcog dbug khang. it is here that the samy oracle of tsiu marpo once resided: the most important medium of tsi u dmar po resides at samye in the so-called tsi u dmar lcog dbug khang. the outer walls of this edifice are covered by red cloth. the upper floor of the building is reserved as living-quarters for the oracle-priest, and on t

urrently in the process of being rebuilt after the damage inflicted during the cultural revolution. the medium no longer resides at the jokwukhang and there is no conclusive evidence to suggest that the tsiu marpo mediumship even exists anymore. if this oracle tradition still persists, it most likely made its way to india along with the nechung oracle.54 the g nkhang is now on the second floor of the temple rather than the first, and the room where the souls of the dead are meant to congregate for judgment no longer exists (figure 7).55 the jokwukhang, however, does have a central chapel on the second floor where the main statue of tsiu marpo resides (figure 8. several other statues of deities also reside within the room. notably, there are seven deities lined up behind the main statue of

iquity many of its protector deities are recognized to varying degrees by most if not all of the four tibetan buddhist sects. though tsiu marpo is recognized across sectarian divisions, he 53 de nebesky-wojkowitz 1998, p. 168 n.4. 54 to be discussed in chapter 5. 55 these details were made evident both by personal correspondence (lodr gyeltsen, lhasa. july 24th, 2005) and by direct observation of the temple site. 56 see below for a brief discussion of the seven riders. 34 is of highest rank in the nyingma sect. there are three sakya ritual texts that involve tsiu marpo57 as well as a geluk invocation manual written by the third pa.chen lama, as noted in the introduction. that such a prestigious figure of the geluk sect wrote an invocation to tsiu marpo is important considering the deity s

a textual tradition. see mpg, p. 300.1 and appendix a, p. 155. 69 see kapstein 2000, pp. 51-65. 37 locations that become connected to him. this fact is succinctly described in the perfect feast invocation, which declares "he who has iron-hooked light rays appearing in his heart center resides at the red copper fields in the might demon land of the west, the changeless and spontaneous samy temple, the temple at badhahor,70 the dark willow grove in khotan, the thirty-three heavenly realms, the land of the ayon..kas,71 and the uninterrupted skies of india."72 a number of extra realms not previously mentioned are even included. tsiu marpo s presence is recognized everywhere his statue is raised, and certainly there are regional legends throughout tibet that involve tsiu marpo as well as other

r by striking a ritual whip during the mantra recitation, followed by other ritual activities. it is at this point that the deities are entreated to perform specific deeds that the practitioner expresses. 2.23. third stage [summon] by means of secret life stone and life wheel the third stage, the secret life stone and life wheel, seals these deities with mantras into their office as protectors of the temple and region. these mantras are written on the specific ritual implements of the life stone and life wheel. the life stone refers to a ritual stone that signifies the life-essences of the seven riders. de nebesky-wojkowitz mentions a life stone in reference to tsiu marpo, stating that it is a stone representing the seat of the deity s life-force. this is fitting, as a ritual performer who

BLAVATSKY H P ANTHROPOGENESIS

ian chief of the magi (rab-mag, and the nagal was the chief sorcerer of the mexican indians. both derive their names from nergal-serezer, the assyrian god, and the hindu nagas. both have the same faculties and the power to have an attendant daemon, with whom they identify themselves completely. the chaldean and assyrian nargal kept his daemon, in the shape of some animal considered sacred, inside the temple; the indian nagal keeps his wherever he can- in the neighbouring lake, or wood, or in the house in the shape of some household animal* such similarity cannot be attributed to coincidence. a new world is discovered, and we find that, for our forefathers of the fourth race[[footnote(s "book of the dead" xxxix* the same ram's horns are found on the heads of moses which were on some old med

phere* 2 "eternity brought forth time; the boundless gave birth to limit; being descended into generation* 4 "among the gods is none like unto him, into whose hands are committed the kingdoms, the power and the glory of the worlds" 5 "thrones and empires, the dynasties of kings* the fall of nations, the birth of churches, the triumph of time" for, as is said in hermes "satan is the door-keeper of the temple of the king; he standeth in solomon's porch; he holdeth the key of the sanctuary, that no man enter therein, save the anointed having the arcanum of hermes (v. 20 and 21. these suggestive and majestic verses had reference with the ancient egyptians and other civilized peoples of antiquity to the creative and generative light of the logos (horus, brahma, ahura-mazda, etc, etc, as primeva

now stretches its narrow piece of sterile ground, and was entirely destroyed by a series of volcanic eruptions. the oldest remains of cyclopean buildings were all the handiwork of the lemurians of the last sub-races; and an occultist shows, therefore, no wonder on learning that the stone relics found on the small piece of land called easter island by captain cook, are "very much like the walls of the temple of pachacamac or the ruins of tia-huanuco in peru("the countries of the world" by robert brown, vol. 4, p. 43; and that they are in the cyclopean style. the first large cities, however, appeared on that region of the continent which is now known as the island of madagascar. there were civilized people and savages in[[footnote(s* our best modern novelists, who are neither theosophists no

occult science alone can reconcile the contradictions and hesitations of modern science. moreover, surely the argument for the existence of atlantis does not rest on botany alone[[vol. 2, page] 323 the magis in the days of krishna. the nursery of the first zaratushta. the brahmins are shown consulting with gauramukha, on narada's advice, who told them to invite the magas as priests of the sun in the temple built by samba (the reputed) son of krishna, who in reality had none. in this the puranas are historical--allegory notwithstanding- and occultism is stating facts. the whole story is told in bhavishya purana. it is stated that, having been cured by surya (the sun) of leprosy, samba, having built a temple dedicated to the sun, was looking for pious brahmins to perform the appointed rites

ders were lying overthrown, while others still standing appeared much larger. one of the latter was so lofty that the shade was sufficient to shelter a party of thirty persons from the heat of the sun. the platforms on which these colossal images stood averaged from thirty to forty feet in length, twelve to sixteen broad. all built of hewn stone in the cyclopean style, very much like the walls of the temple of pachacamac, or the ruins of tia-huanuco in peru (vol. iii, pp. 310, 311 "there is no reason to believe that any of the statues have been built up, bit by bit, by scaffolding erected around them- adds the journal very suggestively- without explaining how they could be built otherwise, unless made by giants of the same size as the statues themselves. one of the best of these colossal i

BLAVATSKY H P COSMOGENESIS

what has disappeared. for they passed through the hands of his reverence the bishop of caesarea- that self-constituted censor and editor of the sacred records of other men's religions- and they doubtless bear to this day the mark of his eminently veracious and trustworthy hand. for what is the history of this treatise on the once grand religion of babylon? written in greek by berosus, a priest of the temple of belus, for alexander the great, from the astronomical and chronological records preserved by the priests of that temple, and covering a period of 200,000 years, it is now lost. in the first century b.c. alexander polyhistor made a series of extracts from it- also lost. eusebius used these extracts in writing his chronicon (270-340 a.d. the points of resemblance- almost of identity- b

ertheless, have been very real in the early centuries of the christian era, to people fully convinced of the reality of occultism, and entering a cycle of degradation, which made them rife for abuse of occult powers and sorcery of the worst description. the documents were concealed, it is true, but the knowledge itself and its actual existence had never been made a secret of by the hierophants of the temple, wherein mysteries have ever been made a discipline and stimulus to virtue. this is very old news, and was repeatedly made known by the great adepts, from pythagoras and plato down to the neoplatonists. it was the new religion of the nazarenes that wrought a change for the worse- in the policy of centuries. moreover, there is a well-known fact, a very curious one, corroborated to the wr

om the trinitarian one. in other words, it means that all the worlds or sidereal bodies (always on strict analogy) are formed one from the other, after the primordial manifestation at the beginning of the "great age" is accomplished. the birth of the celestial bodies in space is compared to a crowd or multitude of "pilgrims" at the festival of the "fires" seven ascetics appear on the threshold of the temple with seven lighted sticks of incense. at the light of these the first row of pilgrims light their incense sticks. after which every ascetic begins whirling his stick around his head in space, and furnishes the rest with fire. thus with the heavenly bodies. a laya-centre is lighted and awakened into life by the fires of another "pilgrim" after which the new "centre" rushes into space and

it is useless to discuss them in detail, we may only stop at present to discuss the lunar symbology casually, to show that the said superstition belongs to the most ancient beliefs, and even to judaism- the basis of christianity. with the israelites, the chief function of jehovah was child-giving, and the esotericism of the bible, interpreted kabalistically, shows undeniably the holy of holies in the temple to be only the symbol of the womb. this is now proven beyond doubt and cavil, by the numerical reading of the bible in general, and of genesis especially. this idea must certainly have been borrowed by the jews from the egyptians and indians, whose holy of holies was, and with the latter is to this day, symbolised by the king's chamber in the great pyramid (see "source of measures) and

pundits and philologists of course deny that swara has anything to do with philosophy or ancient esoteric doctrines; but the mysterious connection between swara and light is one of its most profound secrets (t. subba row, five years of theosophy, p. 154[[vol. 1, page] 271 occultism in the upanishads. this lasted so long as the vedas and the brahmanas remained in the sole and exclusive keeping of the temple-brahmins- while no one else had the right to study or even read them outside of the sacred caste. then came gautama, the prince of kapilavastu. after learning the whole of the brahmanical wisdom in the rahasya or the upanishads, and finding that the teachings differed little, if at all, from those of the "teachers of life" inhabiting the snowy ranges of the himalaya* the disciple of the

BLUE EQUINOX

ter therion. liber lxv. the book of the heart girt with a serpent. this magical treatise describes particularly the pr monstrance of a.a. 13 relation of the aspirant with his higher self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it e

of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the b

new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of the attainment of a master of the temple: given in full detail by frater o.i.v.v.i.o. this is the record of a man who actually attained by the system taught by the a.a. liber dxxxvi. a complete treatise on astrology, by frater o.m. this is the only text-book composed on scientific lines; by classifying observed facts, instead of deducting from a priori theories. liber xlix: shi yi chien. an account of the divine perfection ill

nt of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qabalah, and liber dcccxiii to the philosophus, as it is the foundation of the highest practical qabalah. liber vi. liber o vel manus et sagitt. the instruction

he neophyte: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber vii. liber liberi vel lapidis lazuli, adumbratio kabbal gyptiorum sub figur vii, being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth words of curriculum of a.a. 31 a master of the temple. the nature of this book is sufficiently explained by its title. its seven chapters are referred to the seven planets in the following order: mars, saturn, jupiter, sol, mercury, luna, venus. liber vi. liber o vel manus et sagitt. the instructions given in this book are too loose to find place in the class d publications. instructions given for elementary study of the qabalah, assumptio

BOOK OF BLACK SERPENT

the instruments of this art are few, but must be acquired before you begin the convocations of the spirits. these appurtenances may be constructed by the hands of the operator, or bought before the initiation of the experiments. in either case, the instruments should be consecrated as to dedicate their use for the assistance in this operation. the instruments are as follows. the configuration of the temple. this temple is to measure fifteen feet square and may be constructed out of either stone or wood, as is preferred. there should be a window to allow light into the temple, as this is a work of the attainment of light, and where there is no light there is only darkness, as we are told. the ceiling of the temple should not be less than six feet high; both it and the ceiling should be una

k, some falsely so and others truely. here follows a list of the incenses and perfumes which may be used and their practical associations in this work: the incenses: myrrh saturnus saffron jupiter sulfur mars olibanum sol benzion venus storax mercurius jasmine luna dittany of crete terra the aspersion bowl: this is to be filled with clear water and blessed and is to be used in the consecration of the temple,weapons and tools of this work. it should never have been used for eating or any other purpose. as the operator of the aspersion exalts the water in prayers and blessings and then brings it low in aspersion, so does our creator sanctify and bless the rain which begins by the sun's days over the seas. so let it be that the aspersion brings a cleansing not of filth but of evil. the types

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of tools. rituals erecting the temple; clearing the temple; esbat rite; full moon rite; new/dark moon rite; cakes and ale. lesson six sabbats samhain; beltane; imbolc; lughnasadh. 79 lesson seven meditation, dreams and the minor sabbats meditation how meditation works; technique; posture; area; time of day: method. dreams the source; dream interpretation and symbology; remembering dreams; personal symbols; the repetitive dr

, or share your beliefs with everyone in your home, you will need closets that can be locked. you will be storing candles, incense, charcoal, wine and, most importantly, your working tools and book. of course, if you can lock the room itself then it is possible to leave your altar permanently setup and have your supplies on open shelves. actually this is much the better arrangement. decoration of the temple room is a matter for individual taste. it can vary from all walls being done in a neutral color, to vivid realistic murals being painted. there are temples varying from those that look like prehistoric caves complete with reproductions of the early cave paintings to those that look like a clearing in a forest, with trees all around and stars on the ceiling above. others (usually those o

the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sprinkle every corner of every alcove and closet also. as you sprinkle, say one of the below (or make up something of your own, along these lines "ever as i pass through the ways do i feel the presence of the gods. i know that in aught i do they are with me. they abide in me and i in them, forever. no evil shall be enter

circle stand four white, unlit candles; one in the north, one in the east, one in the south and one in the west. if you wish, there may be additional candles, already lit, between these four. they should stand around the circle but outside the line. they would be there purely for extra illumination, if required. the first ritual performed, always, is what, in saxon witchcraft, is called erecting the temple. other traditions call it, variously, opening the circle, casting the circle, or similar. in this ritual the circle and all within it is properly purified and consecrated. for now i will just deal with casting a circle sufficient for your self-dedication/initiation. presuming that you have not yet even made your athame, this casting is of the most basic. you will need your altar furnitu

away between rituals, and unrolled and laid down over the regular floor covering when needed. another is to have a six to twelve inch wide length of material in the form of a circle, with the ritual circle marked on it. this can also be taken up and laid down when needed. the advantage is that it is far less bulky than a complete carpet and so much easier to store. figure 4.1a figure 4.1b "now is the temple erected. i shall not leave it but with good reason. so be it" sit or kneel before the altar, head bowed, and meditate for a few minutes on the god and the goddess, the craft and what the old religion means to you. then stand and lift both hands high above the altar and say "lord and lady hear me now! i am here a simple pagan holding thee in honor. far have i journeyed and long have i se

CASE PAUL F THE BOOK OF TOKENS

i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am the gold and silver of the temple vessels; i am the mire on sandals left by the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shado

dation. that balance i preserve by ceaseless meditation upon mine own nature [162] t z a d d i only because i never forget myself doth the creation continue. the seeds of existence spring from my self-contemplation. that self-contemplation is a great silence. for not by noise and tumult is my work perfected. herein is the secret of the pillar of establishment which solomon set before the porch of the temple; and this is the royal secret of my reign [163] comment on tzaddi* t z a d d i, pronounced tzahdi. transcribed as "tz. the number 90. meaning: fish-hook. the natural intelligence. 3 "the hook "is the letter tzaddi "the gate" is the letter daleth, and "the right hand" is the letter yod. this paragraph of the meditation is merely a development, letter by letter, of some of the implicits o

the laws of men; for in the laws of men hath entered confusion. this must needs be, since mankind still remaineth a work unfinished. yet be on guard, ye who seek to be numbered amongst the sons and daughters of the true israel, lest ye mistake the half-formed concepts of an earlier stage of growth for final truths [196] e p i l o g o s the great work directeth itself always toward the building of the temple of adonai, and in its earlier stages there are needs which do not continue throughout the building process. yet men mistake the scaffolding for the building itself, and thus pay idolatrous reverence to old rules which have no longer any useful purpose. watch therefore, o ye who would rule as the lord ruleth, lest ye usurp the rights of the lord. his and his alone, is the temple, and ye

process. yet men mistake the scaffolding for the building itself, and thus pay idolatrous reverence to old rules which have no longer any useful purpose. watch therefore, o ye who would rule as the lord ruleth, lest ye usurp the rights of the lord. his and his alone, is the temple, and ye who are concerned with the building axe not its owners. not thine but mine is the work. not thine but mine is the temple; for me and me only is it planned and built, and mine are the ordinances established for thy guidance in the service of the light for truly is kether in malkuth, and in kether i dwell solitary without a second. what think ye then, hath any man or woman a right of ownership higher than mine? mine is thy body, thou who seekest to find me. mine and mine alone [197] the book of t o k e n s

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and sometimes it is a question of marrying metaphysics with logistics. creating a temple before you begin a formal ritual, you must cast an astral or spiritual temple above and surrounding the circle and the location. in your mind's eye, visualise your own temple, perhaps one from the ancient world, resplendent with gold and jewels, with a statue of a deity in marble, gold or silver. the roof of the temple may form a crystalline pyramid or be open to the stars (readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, orn

CHAOS MAGICK AND LUCIFERISM

toerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the con

CHRONOLOGIA RORISPERGIUS

covered the idea that nothing can be destroyed (or created) only transformed. 427-347 plato 400 bce books of proverbs, job (o.t) 384-322 aristotle 370 bc eudoxus of cnidus devises calendars using zodiac with 12 equal zodiac signs. invents geometrical theory of proportion. 360 critias by plato: the origin of the atlantis story. 356- alexander the great born 350 bc petosiris, chief administrator of the temple of khumunu (hermes) near hermopolis becomes known for mastering egyptian esoteric astrology. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring t

diamond sutra. heart sutra. 1st century ce apollonius of tyana flourished. nagarjuna- first order 4 magic square, in india. 1st to 3rd ce) testament of solomon composed 17 egyptian zodiac at denderah is erected. 30-96 new testament. 50-63 (n.t) colossians, philemon, ephesians, philippians. c.50 chaeremon egyptian stoic philosopher and grammarian, superintendent of the alexandrian library kept in the temple of serapis, and as custodian and expounder of the sacred books belonged to the higher ranks of the priesthood. wrote an account of the egyptian priesthood preserved by porphyry on the sanctity and symbolical secrets of ancient egypt. 60-80 (n.t) acts of the apostles. 68 destruction of qumran community (dead sea scrolls. 70 (n.t) gospel of mark. 70 destruction of the second temple in jer

puranas. iamblichus: on nicomachus's introduction to arithmetic- first mention of casting out nines. ca.340-420 jerome studied hebrew with jewish instructors in bethlehem. 346 st. pachomius dies. 350-407 john chrysostom 350? abbaye jewish babylonian teacher expounds on the decans. 363 last pagan emperor julian stopped at harran at the beginning of his persian campaign. he consulted the oracles at the temple of the moon. 380 hephaestio of thebes. compendium, delineations of the decans and contains a very long excerpt from nechepso/petosiris on detailed eclipse delineation. preserves an ancient egyptian method of prediction using the dog-star alone. c.380 sepher ha-razim (the book of the mysteries) a jewish mystical and magical grimoire from egypt. related to the sepher raziel. 385 d. st. gr

ostel -sacrarum apodixeon, seu euclidis christiani lib.ii. 1543-1606 simon studion worked as a lutheran pastor at marbach outside stuttgart. he attained a reputation as an academic poet, once having written a poem for the funeral of jacob brenz, the lutheran theologian, in 1570. studion collected precious stones and monuments, displayed in stuttgart library. wrote the 2000 p. naometria(measure of the temple) joachite chiliasm and key of david. 1543-1620 chaim vital 1544-1616 helisaeus roeslin 1544-1607 john pistorius, qabalist 1544 postel in rome- he published his work de orbis terrae concordia (concerning the harmony of the earth) advocated universal religious peace, to be achieved by convincing jews, moslems, and pagans of the truth of christianity. 1545-1608 joseph duchesne (quercetanus

pythagoras derived from the cabbalists 1586-1652 pietro della valle. travelled extensively in the levant (1614-26, bringing back with him to italy egyptian mummies and coptic manuscripts. 1586-1588 giordano bruno university teacher at wittenberg, preaching the coming of a magical reform movement politically associated with henry of navarre. bruno described german scholars as being the builders of the temple of wisdom, eulogising martin luther at his former university. the inquisition claimed at bruno s trial, that he intended to form a new sect under the name of "giordanisti, appealing particularly to the lutherans in germany 1586 alleged meeting at luneburg (hanover) between the representatives of the king of navarre, the king of denmark and the queen of england, on 27th july, intending t

CLARIFICATION OATH

be an example of this brotherly love, i will attend all 0= 0 ceremonies, therefore being a teacher by setting the example" in addition, i will uphold my responsibilities as a member of the body of christ, by continuing my duties as a teacher to the outer order. i further promise and swear, that during the week of corpus christi, i will do everything in my divine power to be physically present at the temple of isis, therefore making the body of christ complete. i further understand this oath to be a clarification, between myself, the chief of the second order, and my higher sean when we speak of chinese mythology we need to be clear that it represents streams flowing together, running parallel, merging or diverging from many places and from many different models of reality.1 myths contain

COLLIER IRENE CHINESE MYTHOLOGY

red her bravery for attempting the journey to such an isolated place. the trail was steep and rocky. cheng felt alone in the world as she wound her way around the narrow, stony path. her chest hurt as she breathed the cold, thin mountain air. in her pocket quietly jingled a string of coins, her meager earnings from selling embroidery in the market. she hoped to buy prayers, incense, and fruit for the temple goddesses. cheng had to dodge branches and avoid disturbing the rocks in the road. she was careful to tread lightly on the 87 the unicorn s prophecy ground because she wanted to make as little noise as possible. she did not want to attract the attention of hungry tigers that roamed the hills, ready to pounce on easy prey. even worse, bandits might find her. once, these robbers had been

COMMENTARY ON THE SEAL OF THE NINE ANGLES

venth son, of the seven towers of satan in yezidi legend, of the seventh seal, of the jewel of the seven stars. seven is thus a harbinger of doom to six: a shadowing- forth of the apocalypse to come. geometrically and numerically, like the aeon of horus, seven has an "identity crisis. additions or multiplications or powers of seven yield all sorts of random values and relationships. eighth angle: the temple containing the trihedral angles is a truncated pyramid: the power of the trapezoid perfectly manifest in a golden section-based threedimensional structure. thus its architects are the masters of the realm (the all-embracing term for the iv+ in the original church of satan: the sorcerers who beam from their towers the powers of darkness to rebuild the world corrupted by six and shattered

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

yous occasion. it acts as a binding link between our order and the divine. the vault of the adepti places itself as a physical image of the heart of our order. the vault allows us to maintain an etheric link between each other and with the chief of the second order. we must first be aware that the round circular altar that is usually found over the pastos is outside the vault. note 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 o

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d that the royal families were supposed to have originated with the sky gods- extraterrestrials. records left by the ancient civilisations of mesopotamia say that their pyramidal towers known as ziggurats were built for intercourse between a priestess and a god from the sky. herodotus described the inside of a ziggurat he saw in babylon "on the topmost tower there is a spacious temple, and inside the temple stands a great bed covered with fine bedclothes with a golden table at its side. there is no statue of any kind set up in this place, nor is the chamber occupied at night by any but a single native woman who, say the chaldean priests, is chosen by the deity out of all the women of the land. the priests also declare, but i for one do not credit it, that the god comes down in person into

ck north to thebes, but the brotherhood stayed at el-amarna and broke away from the state. through the centuries, other vehicles for communicating the knowledge emerged. some, like the cathars in the twelfth and thirteenth centuries, were destroyed by the catholic church in the most horrific manner after spreading their influence over a wide area from their base in southern france. the knights of the temple (knights templar, who came to prominence about the same time as the cathars, were dealt with equally severely by papal 'justice. but the templars went underground and their influence has continued up to the present day, both in their own right, and within other secret societies which are, after all, part of the same overall organisation. this period of the cathars and the crusades spawn

t brotherhood members have no idea of the despotism contained in the real agenda which is known to only the tiny few. indeed, the real agenda is known only to the prison warders of the fourth dimension who have been the common link in the conspiracy over thousands of years. in his work, the new atlantis, bacon sets out his vision of a new world in which the power is exercised by a secret society, the temple of solomon. in bacon's vision, the privileged elite study the sciences in secret and act as an invisible government, deciding what the people should and should not be told. all this is remarkably like the secret manipulation of events and information today. but then, it's not so remarkable really, because the plan bacon was working from in the sixteenth and seventeenth centuries is the

ply hiram. the addition of abif came from the pyramid power 185 founders of masonic myth. abif 's a miff, you might say. and what does the bible say about this man? does it say that he was "the most accomplished mason on earth, as the freemasons claim? not quite. it says that he was neither a mason nor an architect, but a worker in brass. according to the book of kings, he arrived from tyre after the temple was finished. the book of chronicles says he came before the temple was built and was an ornamental metal worker. any stone skills he had were in decoration, not construction. there is another hiram in the bible, the king of tyre, who is not the same man. but he is also held in great esteem by freemasonry because he is supposed to have supplied solomon with lebanese cedarwood for the te

says he came before the temple was built and was an ornamental metal worker. any stone skills he had were in decoration, not construction. there is another hiram in the bible, the king of tyre, who is not the same man. but he is also held in great esteem by freemasonry because he is supposed to have supplied solomon with lebanese cedarwood for the temple. and that's another thing. the bible says the temple was built mostly of wood and was no bigger than a church hall of today (30 by 90 feet. the last thing they needed was a stonemason architect. but while the story of hiram abif is a nonsense, it is possible that its themes originate in ancient egypt when king seqenenre was murdered for refusing to reveal the most secret esoteric knowledge to a rival. if so, this is yet further confirmati

DAVID ICKE CHILDREN OF THE MATRIX

the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd degree of freemasonry you still don't know the real secrets unless you are one of the chosen few (bloodline. shaw says he was surprised when a fellow 33rd degree mason said that "they" had told him he was "going higher" and the guy left the temple by a "different door".1 there is, officially, no higher than the 33rd degree. but, of course there is. the top levels of the secret societies are only the top of their pyramid. they are also encompassed by a bigger pyramid, which includes all the secret societies and they feed their chosen bloodline initiates into the unofficial illuminati degrees where the real action and the real secr

mander of the supreme council of the 33rd degree and supreme pontiff of universal freemasonry. in his book, morals and dogma, written for higher degree freemasons, he reveals the way the lower levels are misled* the 33 degrees of the scottish rite and 10 degrees of the york rite, both include the blue degrees, of course. to the prison born 7 "the blue degrees are but the outer court or portico of the temple. part of the symbols are displayed there to the initiate, but he is intentionally mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through

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

mple of the sun, their religious hierarchy and ritual network. today this atlantean temple of the sun is known as the illuminati. during this period, many atlanteans of the red race migrated west to the americas, which were then geographically different to what we see today. samsel goes on "the age of the atlantic empire would prove to be a free-for-all for the sons of belial and the followers of the temple of the sun. the dominant white tribe came to rule all aspects of atlantean society. they disregarded the law of one, placed their faith in technology and were driven by greed and the lust for power. the arms of the atlantic empire came to stretch nearly worldwide. the americas and africa, the european countries, the middle east, india and tibet came under the control of the empire. the

at what he calls the "sons of belial" are what i call the reptilian bloodlines, the result of interbreeding between the white or "nordic" race and a reptilian people. in the end, however, it's the theme that really matters in understanding the basic background to the world today. the tussle between the atlantean advocates of the law of one and the opposing temple of the sun is highly significant. the temple of the sun has been the religion of the illuminati from atlantis/lemuria right through to the present time. in fact, today's world is the new atlantis, a mirror of the obsession with technological dominance that led to the destruction of the first atlantean civilisation. put simply, the law of one sees everything as connected, part of the same unified whole, and the temple of the sun re

DAVID ICKE THE BIGGEST SECRET

theegyptians gave to their sacred messeh or crocodile was. draco. this also became asymbol of the egyptian therapeutate and their branch in israel called the essenes, andit was represented as a sea serpent or bistea neptunis by the royal merovingians andtheir decendents in france. the same tribe, all of them. if you look in the picture sectionyou will see an ancient egyptian depiction of a god on the temple wall at saqquara- itis a non-human reptilian figure with what appear to be wings.blond-haired, blue-eyed beings with eyes like lasers are still being reported. anamerican friend told me of an experience her father had in the early 1970s. they lived inturkey at the time where he worked at a listening post for american military intelligence.he came home one night in a terrible state. when

with jesus. seven people board a boat with horus. jesus was the lamb. horuswas the lamb. jesus is identified with a cross. horus is identified with a cross. jesuswas baptised at 30. horus was baptised at 30. jesus was the child of a virgin, mary.horus was the child of a virgin, isis. the birth of jesus was marked by a star. the91birth of horus was marked by a star. jesus was the child teacher in the temple. horuswas the child teacher in the temple. jesus had 12 disciples. horus had 12 followers.jesus was the morning star. horus was the morning star. jesus was the christ. horuswas the krst. jesus was tempted on a mountain by satan. horus was tempted on amountain by set.23jesus is said to be the judge of the dead. he has some competition there. this wasalso said of the earlier nimrod, khris

tsexactly how the phoenicians depicted the rays of the sun around thehead of their sun god, bel or bil. this can be seen on a phoenicianstone dating to about the 4th centurv bc (see figure 14. the sunwas at the heart of the egyptian religion and at noon when the sunwas at the peak of its daily journey, they prayed to the mosthigh. at this time, they said the sun was going about his fatherswork in the temple. the virgin mothers associated with all of thesesun gods were different names for queen semiramis andninkharsag, also known as isis, the egyptian symbol of the femalecreative force without which nothing, not even the sun, could exist.over time, names for what had once symbolised extraterrestrialgods became used to describe concepts and esoteric principles.different eras and cultures gav

which invented jesus and christianity is the same force which still controls theworld today. for instance, the roman college of architects was a forerunner of todaysfreemasons, only the name has changed. the romans used the same symbols of thesquare and compass and so on. a temple used by this college in pompeii was lost underthe eruptions of v esuvius in 71 ad and excavators have recovered from the temple ahexagram star of david, a skull and a black and white tracing board first used by thedionysian artificers.7 all these symbols are used by todays freemasons.the judean battle against rome continued until the final defeat of the zealots in74 ad at masada, the flat-topped mountain stronghold overlooking the dead sea. itwas the last bastion of the essene community who had evacuated their b

u art an offence unto me: forthou savourest not the things that be of god, but those that be of men.20 the rock isclassic mystery school symbolism, as is the corner stone associated with jesus and stillused in freemasonic symbolism today. peter is supposed to be the custodian of the keysto heaven, but this is just a rerun of the mystery school symbol of the two-faced janus,custodian of the key to the temple of wisdom and the keys to heaven held by mithra.and janus was eannus, a title for nimrod in babylon. the gold and silver keys of stpeters alleged successor, the pope, are more symbols of the secret doctrine. the popesand those who control them know what all this stuff really means. gold and silver are theprecious metals used to symbolise the sun and the moon. peter and paul are both sai

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

arently the direction in which god's throne is situated, and lucifer planned to take it over. north is the place, occultists believe, where governmental authority dwells. now look at the goathead pentagram again. scott circle is precisely located at the middle of the goathead, and 16th street proceeds directly north. as you look directly north on 16th street, you will immediately see the house of the temple, which is the north american headquarters of freemasonry. even the number 16 is significant to the occultist; it is 4x4 (remember that the four upper points of the goathead pentagram represent the four elements of which the earth is constructed. number 16 literally means "felicity, which, according to my webster's dictionary, means blissful happiness or anything which will produce such

le and logan circle, which form the top two most important points of the goathead pentagram, are located on "p" street "p" is the 16th letter of the english alphabet. sixteenth street emanates north from scott circle, which is itself the precise middle of the goathead pentagram. this street represents the candle of the photocopy. the illuminating light of the candle is represented by the house of the temple, which begins on "r" street. the architect is literally saying that freemasonry is the spiritual light of this goathead pentagram; of course, this goathead pentagram is rooted at the white house. one quick word on "r" street. the letter "r" is the 18th letter of the english alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also loc

nglish alphabet, and 18 is critically important to the occultist because it is 6+6+6. the house of the temple is also located 13 city blocks north of the white house. count them yourself, beginning with the first city block north of lafayette square. of course, the number 13 represents rebellion against god's authority, and is generally thought of as satan's number. it is no accident the house of the temple is located 13 blocks north of the white house. the meaning occulticly transmitted is that the control of the white house would be spiritual and would emanate from the house of the temple. certainly, many american presidents have been freemasons. the most famous is george washington, but the most influential was franklin d. roosevelt, who did more to advance the cause of the new world or

the initiate takes during the third degree, called the master mason's degree, inside the blue lodge. this oath states "i do promise..that i will obey all..summonses..given..to me from the hand of a brother master mason" presidents who are masons are obligated to take orders from their master masons. but why should we be surprised? this is the meaning of the symbolization contained by the house of the temple being precisely 13 city blocks north of the white house. the pentagon now, let us quickly examine the importance of the square to the occultist. we need to understand this because the eastern point of this goathead pentagram is a square, not a circle. the square is comprised of two (2) vertical lines and two (2) horizontal. according to goodman in his book "magical symbols" the vertical

DEITUS

map of the spheres shows the aeonic sphere as being beyond the heavenly spheres. the aeonic sphere could be described as a circle surrounding all of the spheres since it is closest to the universal subconscious. traditionally, a magician begins as a novice or neophyte and over time becomes an adept. the adept continues to advance in knowledge and eventually becomes a magister templi (or master of the temple. this process is called initiation and, in magical orders, is marked by various membership degrees and the performance of rituals or ceremonies intended to signify that the magician has entered a new stage in his career. the magister templi may ultimately cross the abyss, come face to face with his true self or holy guardian angel, and become a magus. the magus speaks a word which creat

ultaneously during this time. the aeon of set ended in the year 2000. the bright, glorious, and unconquered child had been reborn. it had grown from an infant to a child and then into a teenager. crowley celebrated its birth. lavey sent the child out to play with its friends. aquino called the child in to study for its finals. the years of the church of satan were a carnival, followed by those of the temple of set and its focus on intellectual pursuits. at the end of the 20th century, the child approached manhood. the year 2000, and the declaration of deitus as the word of the aeon of lucifer, marked the beginning of the child s adult years. the focus now is no longer on intellectual development but on personal responsibility and the pursuit of power. a child thinks only of itself and imme

s to new limits, the horizon of his understanding changes accordingly. runa remains constant since it is always the unknowable and never the known. the word remanifest, another aeon-enhancing word spoken during the aeon of set, signified the synthesis of all previous knowledge and experience, the final stage of the dialectic method. the expression xeper and remanifest was often used by members of the temple of set. from what i have said previously, this should be clear. at any point, an individual (re)manifests the synthesis of all that he has experienced previously. thus, remanifest is also a constant since it is always the immediate and never what has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that t

r what has been or what will be. in the aeon of lucifer i make a brief reference to xem, stating that xem can be any destination but realizing that the ultimate goal of man is to become god, xem becomes deitus. for anyone unfamiliar with setian philosophy, this statement requires some explanation. the word xem was spoken during the aeon of set and immediately received great popular support within the temple as a word of the aeon. xem means, essentially, to be. or, in another context, it means i am or i have become. while it was meant to be an aeon-enhancing word, it actually had the potential to end the aeon of set prematurely and even possibly bypass the aeon of lucifer to the next aeon which will follow. there was some dispute within the temple of set as to the validity of the word xem s

means i am or i have become. while it was meant to be an aeon-enhancing word, it actually had the potential to end the aeon of set prematurely and even possibly bypass the aeon of lucifer to the next aeon which will follow. there was some dispute within the temple of set as to the validity of the word xem since i am seemed to contradict the word of the aeon, xeper or come into being. eventually, the temple of set dropped its support of the word xem. xeper takes on a greater significance when united with thelema. the meaning is no longer simply to become, but rather will to become. together, it refers to the application of the magical will to the process of expansion of consciousness. it is through the application of the magical will that the process of becoming may be sped up. a man may s

DEMONIC BIBLE

is satan who says, i would rather rule in hell than serve in heaven. this combined with the philosophy of nietzche, who says plainly, god is dead, made the philosophy of the church of satan attractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awar

rd which means to become or to come into being. the egyptian god xepera was associated with the scarab beetle and was the god of expansion of consciousness. michael aquino claimed to be the second beast from the book of the revelation of jesus to st. john the apostle and the spiritual son of aleister crowley described in the book of the law. in contrast to the church of satan s professed atheism, the temple of set embraced the literal existence of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and becam

of set, not as a christian devil, but as an ancient egyptian god associated with the night sky and with the expanding of consciousness. according to aquino, horus and set were the gods of ancient egypt prior to the syrian invasion. later, set was personified as evil, the enemy of osiris. one of set s titles, set-hen was adopted by the jews and became satan. by using a more ancient name for satan, the temple of set was able to escape the accusation that satanism is merely an anti-christian religion. the nine angles both before and after the schism within the church of satan, there were a number of groups which split off from the church of satan. by the 1980 s, there were dozens of satanic churches but the original church of satan had become nonfunctional. the reason for this was that, after

1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year 1 in the aeon of lucifer. magus susej had previously been appointed as an ambassador of the embassy of s.a.t.a.n. and been ordained as a priest of the church of satan. he had also been a member of the temple of set, the order of the left-hand-path, and the order of nine angles. he had studied at length the literature of these and other satanic organizations. in the embassy of lucifer he brought together the philosophy of all these groups and combined this unified satanic philosophy with the system of ritual revealed to him by his unholy guardian demon, the spirit azael. the declaration of d

. over the next few years his library grew extensively as he studied cabalistic magic, enochian magic, sumerian/babylonian magic, celtic magic, norse magic, egyptian magic, witchcraft, voodoo, and satanism. he sought out the lavey church of satan but, at the time, the church of satan was no longer active. he instead became involved in several other satanic organizations: the embassy of s.a.t.a.n, the temple of set, the order of the left-hand-path, the temple of pan-shaitan, and the order of the nine angles. he studied the literature of these satanic groups while continuing to work with the demonic bible and experiment with new rituals. in 1991, mr. miller established the embassy of lucifer as a political embassy dedicated to the dark lord and as a vehicle for the creation of a new aeon. he

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e ceremonial/ritual magick. the symbol of the order is an eight rayed star on it's point, inscribed with the glyphs of the signs of the zodiac, the planets, the numbers, and colors. a gold, silver, and red crux mystica is in the center, and the star itself is surmounted by a crux mystica. the order was incorporated in kentucky on the vernal equinox, 1993. ordo templi orientis [o.t.o: the order of the temple of the east. a well known and still existing originally german occult order which has become the primary promulgator of the teachings of aleister crowley (q.v, who at one time was the head of that international order. kenneth grant was also a one time past frater superior of that order. today, hymneas beta is frater superior of the o.t.o. orgone: a name used for pra a, ruach, or chi, th

r: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. sentinel/ phulax: from the french "sentinelle" meaning "a footpath, and from the latin "semita" meaning "a narrow way" the greek word "phulax" means "a watcher, or "a guard" originally, an officer whose duty it was to guard and protect the temple, especially at night or when no one else is around. the sentinel is the watcher without, just as the kerux (q.v) is the watcher within. in the society of the astral star, a junior officer of a stellar temple [s.t. a knighted member of the order, who holds the rank of sergeant (at arms) within a working lodge of the society. sensitive: 1) from the old french from the middle latin "sentir

DION FORTUNE CEREMONIAL MAGIC UNVEILED

century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the g

DION FORTUNE MYSTICAL QABALA

king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as

ght the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, t

ve the saviour, sacrificed upon the cross for the salvation of his people, and thereby bringing geburah into equilibrium with gedulah, or chesed. here we find the sphere of all the beneficent sun-gods and healing gods. tnus we see that the mercies of gedulah and the seventies of geburah unite for the healing of the nations. 24. behind tiphareth, traversing the tree, is drawn paroketh, the veil of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord

he chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netzach is the basal sephirah of the pillar of mercy, hod is the basal sephirah of the pillar of severity, and yesod is upon the middle pillar of mildness or equilibrium, in direct alignment with kether and tiphareth. thus th

t, is the link between the microcosm, which is man, and the macrocosm, which is god made manifest in nature. a ritual initiation is the act of linking the microcosmic sephirah, the chakra, with the macrocosmic sephirah; it is the introduction of a newcomer to the sphere by those who are already there. they construct a symbolic representation of the sphere on the physical plane in the furniture of the temple; they construct an astral replica of it by concentrated mystical qabala page 52 imagination; and by means of invocation they call down into this temple not made with hands the forces of the sphere of the sephirah they are working upon. 21. these forces stimulate the corresponding chakras of the initiate and wake them to activity in his aura. the process of self-mitiation by the meditati

DION FORTUNE PSYCHIC SELF DEFENSE

3 out to dinner. i noticed on leaving the white temple that the latch of its yale lock had not caught. accordingly i pulled the door to, and tested it. as we went out, we noticed semi-solid shadows on the stairs; the whole atmosphere was vibrating with the forces we had been using (we were trying to condense them into sensible images) when we came back, nothing had been disturbed in the flat; but the temple door was wide open, the furniture disarranged, and some of the symbols flung about the room. we restored order, and then observed that semi-materialised beings were marching round the main room in almost unending procession "when i finally left the flat for scotland, it was found that the mirrors were too big to take out save by the way of the black temple. this had, of course, been com

egin to drift on to the left-hand path. perfectly innocent people enter it when it is in process of drifting but not yet avowedly black, and may find themselves in waters that are unpleasantly dirty, even if not actually dangerous. the esoteric dangers will be studied in detail in the next chapter, but we may very well consider in this place the exoteric dangers which may occur behind the veil of the temple, for human nature is much the same wherever we meet it, and shows little originality in choosing its road to the pit. it might be thought that in such a book as this there were no need to touch upon these matters, but if this book is to serve the purpose for which it is intended, it is necessary to do so for three reasons; firstly, because the greater proportion of the students of esote

plenty of reasons. in defiance of his initiation oath he began to work an independent lodge. he was warned to desist, and did so, dismantling his temple. but he immediately began to get together another temple in a carefully concealed place; and this time he was more ambitious, for he made ready to attempt the greater mysteries. he was an exceedingly clever craftsman and made all the equipment of the temple with his own hands so that no one should know what was afoot. concealed behind nottingham lace curtains in a mean street in west london was a beautiful little temple of the greater mysteries. he completed this work after some months of arduous toil, no one knowing of it save those in his immediate confidence. but before commencing the actual ritual work he went away for a short holiday

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

r on the stele of apa (see ledrain, monuments gyptiens de la bibl. nationale, paris, 1879, foll. 14, 15; lines 166 ff. are found on the stele of nehi (see mariette, notice des mon. boulaq, p. 190; maspero, recueil, t. iii, p. 195; and lines 576-83 on the coffin of sebek-aa (see lepsius, aelteste texte, bl. 37; maspero, recueil, t. iv, p. 68. in the xviiith dynasty line 169 was copied on a wall in the temple of hatshepset at d r el-bahar (see d michen, hist. inschriften, bll. 25-37; maspero, recueil, t. i, p. 195 ff; and copies of lines 379-99 occur in the papyri of mut-hetep (british museum, no. 10,010) and nefer-uten-f (paris, no. 3092, see naville, todtenbuch, bd. i, bl. 197; aeg. zeitschrift, bd. xxxii, p. 3; and naville, einleitung, pp. 39, 97. in the xxvith dynasty we find texts of th

vidently paraphrased it for the ritual of turin" bunsen, egypt's place in universal history, london, 1867, p. 1142. the block of stone to which dr. birch refers is described by gol nischeff, inventaire de la ermitage imp rial, collection gyptienne, no. 1101, pp. 169, 170. m. maspero thinks it was meant to be a "pr tendu fac-simil" of the original slab, which, according to the rubric, was found in the temple of thoth, revue de l'histoire des religions, t. xv, p. 299, and tudes de mythologie, t i, p. 368. 6 todtenbuch (einleitung, p. 139. mr. renouf also holds this opinion, trans. see. bibl. arch, 1803, p. 6* i.e, the "chief reader" many of the inscriptions on whose tomb have been published by d michen, der grabpalast des patuamenap; leipzig, 1884, 1885+ i.e, asas f el-bahr yeh, or asasif of

d shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of nut flourisheth in the temple of shenth in annu, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris flourisheth in this, the name of pepi shall flourish, and this pyramid shall flourish, and this his work shall endure to all eternity. if the name of osiris khent-amenta flourisheth, the name of pepi shall flourish, and this pyramid s

as a sign of mourning, see w. robertson smith, the religion of the semites, p. 395; and for other beliefs about the hair see tylor, primitive culture, vo1. ii, p. 364, and fraser, golden bough, pp. 193-208. 3 the story continues that isis then wrapped the pillar in fine linen and anointed it with oil, and restored it to the queen. plutarch adds that the piece of wood is, to this day, preserved in the temple of isis, and worshipped by the people of byblos. prof. robertson smith suggests (religion of the semites, p. 175) that the rite of draping and anointing a sacred stump supplies the answer to the unsolved question of the nature of the ritual practices connected with the ashera. that some sort of drapery belonged to the ashera is clear from 2 kings xxiii, 7. see also tylor, primitive cult

t of the high officers of the priesthood given by brugsch (aegyptologie, p. 218, we meet with an official whose title is "the scribe set over the sacred property of the gods; ani held a similar appointment. 4 plate 19; her name is nowhere else mentioned in the papyrus] p. cxlv means has not yet been decided, but qemat is the title applied to the noble ladies who sang or played on an instrument in the temple of a god.[1] the lady thuthu belonged to the number of the priestesses of the god amen-ra at thebes, and she always carries in her hands the sistrum. and the instrument menat, the emblems of her office. thus ani and his wife were high ecclesiastical dignitaries connected with the famous confraternity of the priests of amen. copies of the book of the dead in the theban period. age of the

ELLIS LOW TWELVE 1907

rt, cardinal of winchester, instigated the passage of an act, during the minority of henry vi, which forbade the masons to hold their accustomed chapters and assemblies. but the act was never enforced, and when henry vi. became of age he joined the order, while henry vii. was the grand master in england. the origin of operative masonry is traced back by many to the old roman empire, the pharaohs, the temple of solomon, even to the tower of babel and to the ark of noah. speculative free masonry originated in england and dates from the seventeenth century. its foundation lies in the "practice of moral and social virtue" its characteristic feature being charity in the broadest sense, brotherly love, relief and truth. it is because of this foundation, so closely approaching that which is divin

EMPERORS NEW RELIGION CHURCH OF SATAN

d in company with names such as eliphas l vi, abb boullard, and aleister crowley, all of whom are considered leading figures in so-called traditional (or religious, or mythical) and modern satanism. hagiographies such as the secret life of a satanist [3] and the church of satan [4, both by the church of satan s former high priestess and anton lavey s third wife, blanche barton (grand priestess of the temple, provide a col- 1966 coincided with year one declared in ira levin s rosemary s baby. anton lavey claimed to have been involved in the 1968 movie production as both a technical advisor and as an actor. neither claim is supported neither the detailed biography of the movie nor the size of the costume for lavey s purported role lend credibility to the claim. some critics have suggested th

ing on it that s what it is all about [10, p. 234] the church of satan generally uses satan as a symbol of man s nature as that of any other animal, and rejects the belief in satan as an anthropomorphic being. some of anton lavey s closer associates, however, seem to have been told a different story. for example, michael aquino, who resigned from the church of satan and formed a new organization, the temple of set in 1975, explains that the belief in a literal devil: was axiomatic to all of our [aquino s and lavey s] conversations and collaborations [11] and blanche barton explained to the san francisco chronicle at a press conference following anton lavey s death in 1997 that anton lavey had believed in the devil [12. in an article in the occult explosion anton lavey had acknowledged that

ssment to the church of satan, which now does its best to downtone their influence: diane hegarty is never mentioned; karla lavey was suddenly never really important to the church of satan once she distanced herself from the organization to start the first satanic church; and zeena lavey was soon considered a dumb blonde when she parted with the church of satan, denounced her unfather, and joined the temple of set. figure 3. only the church of satan s core group can provide a true interpretation of anton lavey s ambiguous writing. anyone else making doctrinaire statements on the meaning of his texts is branded a heretic who falsifies satanism and misleads people. the emperor s new religion copyright 2002 ole wolf page 10 of 30 it is common to find remarkably strong hostility against the ne

ting scheme. by offering a honorary title to a successful person the church of satan acquires a marketing agent whose success becomes linked with satan and the church of satan via the title in the organization. in 1975 anton lavey decided to sell titles for a fee, a decision that led michael aquino to conclude that the church of satan had deviated from its path. michael aquino subsequently formed the temple of set to continue what he believed was the original intent of the church of satan [2, pp. 407 412. the reasoning behind the selling of titles may have been that the ability to afford money on mostly useless titles was an indication of success in the real world, reflecting the church of satan s current stance on accomplishments as a metric of titular awards. diane hegarty s letter to mi

pelled for dubious reasons of sudden disagreement with the church of satan or its founder. 8. the 1975 turning point it is possible that the church of satan started as a genuine organization dedicated to the prince of darkness, but then deviated from its course and focused on perpetuating its professed alliance with the devil only as a conduit for fraud. this is the view held by michael aquino of the temple of set. the fact that the church of satan was originally a home study group indicates that at the very least it was originally an ideological movement. michael aquino describes how the church of satan ostensibly later turned its back on satan, 1975 being the year where the church of satan decided to sell priesthood titles at a fee followed by increasing charges for services and baphomet

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an angel, who kept it from the sight of men. during the time of christ the reservoir was drained and the beam of wo

nnes. witches, devils, and doctors in the renaissance: johann weyer, de praestigiis. edited by george mora. binghamton, n.y: medieval and renaissance texts and studies, 1991. agasha temple of wisdom, inc. the agasha temple of wisdom is a spiritualist church that, during its first generation, was built around the mediumship of rev. richard zenor (1911.1978, a channel for the master teacher agasha. the temple was founded in 1943 and attained some degree of fame after reporter james crenshaw wrote sympathetically about it in his book telephone between two worlds. toward the end of zenor s life, an attempt was made to compile the more important discourses of agasha in several volumes edited by william eisen. two years after zenor s death, rev. geary salvat, also a channel, was chosen to succee

bbi tobabu. both agasha and ayuibbi tobabu have articulated what they consider a universal philosophy based on the acceptance of individual responsibility and a spiritual democracy within the larger context of universal laws. basic laws include the golden rule (do unto others as you would have them do unto you) and the law of compensation (for every action there is an equal and opposite reaction. the temple is headquartered at 7525 fallbrook ave, west hills, ca 91307. it has several centers in the united states and one in japan. sources: crenshaw, james. telephone between two worlds. los angeles: devorss, 1950. eisen, william. agasha, master of wisdom. marina del rey, calif: devorss, 1977. the english cabala. 2 vols. marina del rey, calif: devorss, 1980.82. eisen, william, ed. the agashan

ies, such as prana. in 1992, it was revealed that soon after acquiring the land for damanhur, airaudi had begun directing the building of a large underground temple complex that the residents carved out of the hard mountain rock. not only were large rooms carved inside the mountain, but each was beautifully decorated in a manner following themes that embodied the group s beliefs. the existence of the temple work had remained a secret in spite of visits by numerous outsiders and the defection of members who were aware of what was occurring. in the wake of the revelation concerning the temple, airaudi was threatened with his violation of a variety of zoning, building, and tax laws, but as in the past, he was able to work through the issues with the authorities. as the twentieth century comes

audi was threatened with his violation of a variety of zoning, building, and tax laws, but as in the past, he was able to work through the issues with the authorities. as the twentieth century comes to an end, airaudi continues to lead the community, which has entered a new period of prosperity. work on the already impressive temple continues. airaudi has noted that the work is far from complete. the temple construction has been developed in such a way as to embody what has been learned from the selfic science, and structure that concentrate subtle energies may be found throughout the complex. sources: airaudi, oberto. tales from damanhur. translated by esperide and ileana troni. canavese, italy: damanhur editrice, 1997. intrivigne, massimo. damanhur: a magical community in italy. communal

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the ancient persian priesthood. it is noted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brothe

he intermediary of some unknown force. sources: martel, roy. the mysterious power of linda martel. guernsey, channel islands: toucan press, 1973. martello, leo louis (1931.2000) contemporary wiccan priest. martello was born on september 26, 1931, in dudley, massachusetts. he attended assumption college and hunter college and went on to become a spiritualist minister. in the early 1960s he founded the temple of spiritual guidance and the spiritual independents movement. through the 1960s he concentrated on his skills as a psychic reader and wrote a series of short booklets: your pen personality (1961, its in the cards (1964, and how to prevent psychic blackmail (1966. by the end of the 1960s, however, he had begun to identify with the slowly emerging neopagan witchcraft movement. in 1970 he

genesha asked for a drink of milk. he soon left for a nearby temple dedicated to genesha and offered the statue a spoonful of milk. to his surprise, the statue drank (absorbed) the milk. news of the occurrence spread through the neighborhood and across new delhi within hours. devo- michigan canadian bigfoot information center encyclopedia of occultism& parapsychology. 5th ed. 1036 tees flocked to the temple to offer genesha milk and as lines formed, people soon discovered that statues at other temples (almost all of which have a genesha statue, in the shape of an elephant and located near the door) were also drinking up the milk. by evening, accounts of the event (and the accompanying milk shortage in the indian capital) were on the news. phone and e-mail messages went to indian expatriate

xpatriate communities. by the next day, reports of statues at temples around india drinking milk began to appear, and on the 23rd they were joined by reports from north america, england, and southeast asia. television coverage of the statues showed some of the offerings in which the milk actually disappeared. on the 22nd in toronto, more than 100 people lined up to feed the statue. the leaders at the temple indicated that the massive feeding frenzy was the sign that a great soul was being born somewhere in the world. they also indicated that the phenomena would cease in some 48 hours. the indian government became concerned about the event and sent scientists from its department of science and technology to investigate the situation. they suggested that the small amounts being offered to th

, j. c. f. transcendental physics: an account of experimental investigations. london: w. h. harrison, 1882. moyes, winifred (d. 1957) the medium of the spirit guide zodiac for the spreading of whose teachings the greater world paper and the greater world christian spiritualist league were founded in 1931. zodiac first manifested at moyes s home circle in 1921. he claimed to have been a teacher at the temple in the time of jesus. his earth name was not disclosed but he said he was the scribe who asked jesus which was the first commandment and to whom jesus said: thou art not far from the kingdom of god (mark 12:28.34. although moyes died in 1957, the work of the league continues in spreading the teachings of zodiac. mufob (metempirical ufo bulletin) see magonia mufon see mutual ufo network

EVERBURNING LAMPS

manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earthbound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life. the ancient egyptian priests pictured life as a flame. the great master of the temple of this world being omnipotent, and able to do all things, does not usually proceed by miracles, or they will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but

eme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this, as a canopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patent submission to deity, and by active efforts at power, draw down to itself a commission to work wonders, and so do "not as other men do

o jupiter ammon a lamp stood in the open air, and neither wind nor rain put it out, and the priests told him it had burned continually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "book of god" calls attention to the name carystios applied to the asbestine wicks of the lamps

ial light coming from ineffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to st. bridget-daughter of fire.-see giraldus cambrensis, de mirab. hibern. 2, xxxiv. khunrath, in his "amphitheatrum sapientiae aeternae" cites the ancient author of "the apocalypse of the sweet spirit of nature" as speaking of a liquid which burneth with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

to see a smiling spaceman standing not far away. then a spaceship flew tow a rd her and landed, and she and a stepped into it. with a and another spaceman, b, grevler flew into space. they appro a c h e d what grevler describes as a positively huge mother sh i p, which tinier ships, similar to the one they we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowledge and trained in extrasensory perception. they also learned cosmic language which is ex

he overthrow of the tsar and the triumph of the communists. he wandered through mongolia, itself torn by political unrest and bloody conflict. there he learned, he said, of a mysterious king of the world. a lama in the town of narabanchi took him into a temple in which there was a throne. ossendowski was told that in 1890 horsemen had ridden into town and instructed all the local lamas to come to the temple. one of the horsemen sat on the throne, at which point all present fell to their knees as they recognized the man who agharti 13 had been long ago described in the sacred bulls of the dalai lama, tashi lama, and bodgo khan. he was the man to whom the whole world belongs and who has penetrated into all the mysteries of nature. he pronounced a short tibetan prayer, blessed all his hearers

FAUST

scarcely touch the bowl, over the prospect misty vapours roll; they creep along, then cloud-like on they fare, spread out, round off, entwine, they part, they pair. now note a mystic masterpiece! for lo! the vaporous clouds make music as they go. aerial tones bring forth- what can it be? while they proceed, all turns to melody. the columned shaft, the very triglyph, rings; yea, i believe that all the temple sings. the mist is sinking; from the filmy haze a handsome youth steps forth with measured pace. here ends my task, i do not need to name him; as gentle paris who would not proclaim him? paris steps forth. a lady what glorious, blooming youth and strength i see! a second lady fresh as a peach, as full of juice, is he! a third lady the finely chiselled, sweetly swelling lip! a fourth lad

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

gemara of babylon circa 530 ce. the talmud yerushalmi is composed of three volumes and the talmud babli has sixtyfour volumes, reflecting the relative complexity of the environments and cultural milieus in which they developed. the pharisaic rabbinate emerged as the dominant sect in judaism, occupying the seat of its orthodox authority. it peaked with the virtual political and economic control of the temple of jerusalem by the sadducees and pharisees in the hasmonean period, after the liberation of jerusalem by the maccabees. the many warnings and stern admonitions pronounced by a succession of hebrew prophets went unheeded. when master yeshuvah came, he berated the widespread corruption and abuse of power among the sadducees and pharisees, and struck out against the moneychangers within t

e generational line to enoch son of yared. when enoch ascended and walked with elohim, he took the book with him. the sefer hashmoth came back into the world again with the covenant of abraham.11 abraham gave the book to ishmael, isaac, and his offspring by his concubines.12 isaac s copy was handed down to master mosheh and was later sealed in the vault of the first temple of jerusalem. buried in the temple vault, access to the book was limited to those who had the psychic skill to see/read it in yetzirah (astral world of formation, and the strength to survive the impact of its power without shattering their shells.13 the powerful sefer hashmoth resurfaced in the early 1970 s, when it was transmitted through the gentleman responsible for the creation of the work of the chariot trust. for a

white horse and wielding a fiery sword (figure 3.11. when master yeshuvah s actions did not match the characteristics of acharit, he was rejected by the pundits and religious politicians' 8: h" 2: 2 2:e 8 (but not by many of the people. furthermore, master yeshuvah threatened to undermine the spiritual authority of the pharisees and the economic authority of the corrupt sadducees, at a time when the temple of jerusalem was the biggest bank in the trade-rich middle east. in the gospels of matthew 11:14 and mark 9:11-13, master yeshuvah specifically identifies his cousin, john the baptist, as the reincarnation of eliyahu hanabi (elijah the prophet. in tanakh, it is said that eliyahu will again incarnate to announce the final messianic advent of the lord hvhy. in the qabalah, eliyahu is said

efer hashmoth) a third major type of working tree that involves the exclusive use of the central column is the way of the treasuries of the house of elohim (see figure 4.5, which is associated with king david. the sefiroth on this tree are collectively named treasuries. the house of elohim is the' 8: h" 2: 2 2:e 8% temple of the lord hvhy on high. hence, by this tree, king david intended to build the temple of the lord hvhy in the hearts of all israel. the use of the central column alone eliminates the distractions of the right and left columns, as well as any interference from their inhabitants. the disappearance of the side columns results in various changes in the patterning and names of the sefiroth. among all qabalistic trees, the tree of the treasuries is the one most similar to the

ally adonai (ynda lit. my master. in the latin vulgate edition of the tanakh, jerome set the precedent of changing the pronunciation of the yod y to j and using the vowels from adonai to produce the anglicized variation jehovah. jehovah is the way that most contemporary non-jews pronounce the name hvhy. the name hvhy is sometimes pronounced yahweh, reflecting the tradition that the high priest in the temple of jerusalem made a monosyllabic pronunciation of the name hvhy on yom kippur (day of at- one-ment. the halachic prohibition specifies to avoid pronouncing the four letters of hvhy as a name. if one is inclined to follow their prohibition, one can use the atziluthic version wherein the letters are considered to be standing alone, and therefore pronounced individually x yod (as in code

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

before he came to england. the de umbris idearum, published at paris in 1582, is dedicated to henri iii. the dedication is preceded and followed by poems warning readers of the difficulty of the work which they are about to study, the entrance to which is rough and hard but it promises a great reward. it may be compared to the statue of diana at chios which showed a weeping face to those entering the temple but a smiling face to those going out.1 or to the riddle of pythagoras on bicornis, one side rough and unwelcoming, the other leading to better things. this face and this riddle now seem hard, but those who immerse themselves in the depths of these shadows will find something to their advantage. a poem attributed to merlin's wisdom describes the unsuitability of various animals to vario

at bruno was the first to take the lucretian cosmology seriously. 246 giordano bruno in england: the hermetic philosophy expounded by bruno in a speech at wittenberg to show the sequence of prisca magia, or occultism, within which he placed copernicus. it is highly significant that lucretius also comes into that genealogy, though i omitted him in the earlier quotation which i now give more fully. the temple of wisdom, says bruno, was built first among the egyptians and chaldeans; secondly among the persian magi, with zoroaster; thirdly by the indian gymnosophists; fourthly in thracia with orpheus; fifthly among the greeks with thales and others of the wise; sixthly amongst the italians by, amongst others, lucretius; seventhly among the germans by albertus magnus, cusanus, copernicus, palin

spouse, and have become a lover of her form. and i prayed. that she might be sent to abide with me, and work with me, that i might know what i lacked, and what was acceptable to god: for she knew and understood, and would guide me soberly in my work and would keep me in her charge.1 the genealogy of wisdom which has been quoted earlier comes in this speech; and the list of the german builders of the temple of wisdom ends with a resounding eulogy of martin luther, as was inevitable in an address to luther's university.2 it was a marvellous speech, in the course of which he brought in the deus pater, the mens, dwelling in light inaccessible, but who could be seen in his shadows and vestiges, in the infinite universe and the innumerable worlds, and ending with the suggestion that it is here

olmi, modena, 1904. references are to this edition. 367 giordano bruno and tommaso campanella was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, with their names and the powers which they have over things below, with three verses for each; the representations on the dome were in correspondence with the globes on the altar. in the temple hung seven lamps, which were always lighted, called after the seven planets. on the outer walls of the temple, and on its curtains, every star in its order was also represented with three verses for each' it is clear that the temple was a detailed model of the world, and that the cult celebrated in it must have been a cult of the world. the walls of the girt also had representations on

s of the temple, and on its curtains, every star in its order was also represented with three verses for each' it is clear that the temple was a detailed model of the world, and that the cult celebrated in it must have been a cult of the world. the walls of the girt also had representations on them, on both their inner and their outer sides. on the inner side of the first giro (the one nearest to the temple) were shown all mathematical figures, more than those described by euclid and archimedes; on its outer side, the map of all the earth with all its provinces, with descriptions of the rites, customs, and laws of each, and the alphabets of their languages, co-ordinated with the alphabet of the solarians. the next giro had representations of all precious stones and minerals on its wall; an

FRATER ELIJAH ANGELS OF CHAOS

te. this seemed appropriate to bring potentials into manifestation. it is now that i present my exact journal entries and the rog as well as grendel s had and accident and the events transpiring since then(*a) i found the cure by ultra-nate grendels had an accident an x-cursion into the land of liberation. an invocation of grendel's desire. for the initiate to incorporate into a preferred format. the temple is ready, the self is prepared, the trance is induced, the desire stated. the summons, the closing, then comes the laughter. act i blacker than black, midnight of death i summon your bleak oblivion. time again and illusion seemed drawn up from the heart of nothing, i call your bliss. take my pain as an offering to my self my hurt is of the multi-verse, an empty void in my chest. despair

es a variance of the dark matter at hand rite. purpose: to call upon the god of self (hga) and 'true' purpose. to cause great stirrings in the other consciousness in accordance with one's will. to attune the mind which is not self with it's god path. an advanced initiation to the magical way (this was used as my initiation to the autonomatrix- specifics to this version are in parenthesis. prepare the temple as one sees fit items: sigils of set as isolate intoxication. sigils of lucifer/ christ as unity& love in shadow light. an ice cube. a sacrament (an immediate intoxicant, in this case, ketamine. seal the temple, call watchtowers to bear witness and protect (also familiars. i. open a chaos vortex ii. the performance of grendel's had an accident act i (experience a hurt while acting. iii

spect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of a similar nature. my journal entries can give more insight into the nature of this initiation. also see appendix iii. vii the binding of the i- this is a highly complicated initiation to explain. it is the summary of all the work to date. it represents the ascension of a master to the temple in one aspect, as well as unity of the angel with it s inverse in another aspect. the initiation took place across time. the specific rite itself is in appendix v, and is a modified mass of chrnzn (with corrections and modifications. see also appendix vi. 6b what are demons? your essence is revealed; abraxis. revelation is the annihilation of self- law of addiction well, there are many

? i/12a: excursion 3. a bridged gateway to the force of chaos. how shall ye know truth? a highlight is depicted of ate. an automatic drawing (chaos. i/12b: a parable of life and the universe for the dancer. as we are the stuff of stars, when we move, the universe moves. to dance requires skill and movement. with stagnant rites and stuffy old corpses in robes, the modern rave is a prime example of the temple of our lady. i/13a: a infinite cardinal number is a concept of set theory, expressing how many members are in an infinite set. the least infinite cardinal number is 0 (aleph-null. two sets have the same cardinal number if the elements of both sets can be put into a one-to-one correspondence. two implies construction from 1, and a reverse ascension. i/13b: what happens to mind when parad

by standard confines. of course dissonance still occurs, for the shell cannot be cast off (well almost) until the moment of ultimate initiation. but it now recognizes that it is unreal and the inner light shines forth from darkness. it now becomes it s nature to walk the way it so sought in earnest as a goal. it must express it s inner light in a reflection. this is the creation of the master of the temple. for the temple is of the self and it is truly spoken that no life is in this hollow cast. for the master has now been recreated unto creation. what lies beyond here must surely be folly. it now becomes our task to elaborate on our ways for the instruction of reflected self. she is of us and here now as always, for we are the body. the zos and the kia, our outer-inner structure of being

FREEMASON BLUEBOOK

every useful art. the architect began to design, and the plans which he laid down, being improved by time and experience, have produced works which are ale admiration of every age. the lapse of time, the ruthless hand of ignorance, and the devastations of war, have laid waste and destroyed many valuable monuments of antiquity, on which the utmost exertions of human genius have been employed. even the temple of solomon, so spacious and magnificent, and constructed by so many celebrated artists, escaped not the unsparing ravages of barbarous force. freemasonry, notwithstanding, still survives. the attentive ear receives the sound from the instructive tongue, and the mysteries of masonry are safely lodged in the repository of faithful breasts. tools and implements of architecturesymbols most

masonic text book file//c /grand lodge/bluebook/bluebook1.htm (30 of 76 [11/22/1999 11:51:55 am] music leyel's hymn. i. solemn suikes the funeral chime, notes of our departing time; as we journey here helow, through a pilgrimage of woe. ii. lord of all! below, above, fill our hearts with uuth and love; when dissolves our earthly tie, take us to thy lodge on high* the broken column. third section. the temple. there are three grand masonic pillars, denominated wisdom, strength and beauty, represented by* the temple was supported by fourteen hundred and fiftythree columns, and two thousand nine hundred and six pilasters; all hewn from the finest parian marble. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (31 of 76 [11/22/1999 11:51:55 am] there were employed in building

he temple. there are three grand masonic pillars, denominated wisdom, strength and beauty, represented by* the temple was supported by fourteen hundred and fiftythree columns, and two thousand nine hundred and six pilasters; all hewn from the finest parian marble. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (31 of 76 [11/22/1999 11:51:55 am] there were employed in building the temple, three grand masters, three thousand three hundred masters or overseers of the work, eighty thousand fellow crafts or hewers in the mountains, and seventy thousand entered apprentices or bearers of burden, apprentices or bearers of burdens, emblems. there are two classes of masonic emblems, the exoteric and esoteric. the exoteric (or monitorial) class consists of three steps; the pot of

moral deportment, among the members of your lodge, which should ever characterize good masons; and to exert your authority to prevent illfeeling or angry discussion arising to impair the harmony of their meetings. i also present to you the three great lights in masonry: the holy bible square and compasses. the bible, the great light in masonry will guide you to all truthwill direct your paths to the temple of happiness, and point out to you the whole duty of man. the square teaches us to harmonize our conduct by the principles of morality and virtue. the compasses teach us to limit our desires in every station, that, rising to eminence by merit, we may live respected and die regretted. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (41 of 76 [11/22/1999 11:51:55 am] i

eir sympathy to those whom he loved and who loved him. the message we bring is one of the triumph of life over death, the victory of hope over despair. masonry has come down from the far past. it used the tools of the builder's trade as emblems and symbols to teach masons how to build character and moral stature. it teaches service togod, to a brother, to all mankind. it seeks constantly to build the temple of the soul and thus to fit maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (66 of 76 [11/22/1999 11:51:56 am] us for that house not made with hands, eternal in the heavens. masonry is a fellowship that unites masons in friendship and good will. it teaches the spiritual values of life that lie beyond the physical senses. masonry confronts the fact of death with the g

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

e gods. then this fire radiates in all directions and permeates the whole body and its auric atmosphere, and man has become a living stone, whose luster surpasses that of the diamond or the ruby. he is then the philosopher's stone" there are many other symbols and similes taken from the world of chemistry and applied to the processes of spiritual growth which eventually makes men living stones in the temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, s

temple of god. but enough has been said in the foregoing to show what was meant by the ancient alchemists by such terms and the reason why they clothed their teachings in symbolical language. the way of initiation is, however, and has always bee open to anyone who really an truly seeks for enlightenment and is willing to pay the price in the coin of self-denial and self-sacrifice. therefore, seek the temple door and you shall find it; knock and it shall be opened unto you. if you seek prayerfully, if you knock persistently and if you labor manfully you will in time reach the goal and you will become the philosopher's stone. celibacy and marriage in order to avoid misunderstanding, it should be said that this lesson was only given to the aspirant to discipleship to show him the reason why i

is still raging in the breast of most people as fiercely as it was in the days when paul gave vent to his pent up feelings, and told us how the flesh was warring against the spirit within himself, and how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the w

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

of physical life, while samael and the hosts of mars are the angels of death. thus originated the feud in the dim dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabrie

cree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart from the father it is "poor, naked and blind" when it knocks at the door of a mystic

e of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in the use of the tongue in invocation, and by the use of the tongue they gain support from the toilers here and pray themselves and their charges into heaven hereafter. after the future in store for the sons of cain and their followers, the temple legend is also most eloquent. it states that from cain descended methuselah, who invented writing, tubal cain, a cunning worker in metals, and jubal, who originated music. in short, the sons of cain are the originators of the arts and crafts. therefore when jehovah chose solomon, the scion of the race of seth, to build a house for his name, the sublime spirituality of a long line of div

gments as have a bearing upon our main subject and the explanation necessary to link them together. the events which led up to the conspiracy against the grand master, hiram abiff, mentioned in our last chapter, and which culminated in his murder, commenced with the arrival of the queen of sheba who had been attracted to the court of solomon by tales of his wonderful wisdom and of the splendor of the temple he was engaged in building. she is said to have come laden with gorgeous gifts and it is stated that at first she was much impressed with the wisdom of solomon. but even the bible, which is written from the standpoint of the jehovistic hierarchies, hints that she saw at the court of solomon one that was fairer than he, and there the bible narrative leaves her. her marriage with solomon

completion. she marveled much at the magnitude of the work but wondered at the seeming absence of workmen, and the stillness about the place. and she therefore requested solomon to call the workmen that she might see who had wrought this wonder; but though the servants of solomon at the palace obeyed the slightest wish of the monarch, and although he had been appointed by the god jehovah to build the temple, these workmen were not subject to his authority; they only yielded obedience to one who had "the word" and "the sign" therefore no one appeared at the call of solomon, and the queen of sheba could not escape the conclusion that this marvelous miracle was wrought by another and one who was greater than solomon. and so she insisted on knowing and seeing this king of crafts and his wonder

FREEMASONS SATANISM AND SYMBOLISM

the satanic bible. we'll review some of these "infernal names" of satanism found within masonry [satanic bible, anton lavey, p. 144-46] we shall list the freemason teaching on each of these names, and then the explanation. baphomet "the gnostics held that it [universal agent] composed the igneous [pertaining to fire] body of the holy spirit, and it was adored in the secret rites of the sabbat or the temple under the hieroglyphic figure of baphomet or the hermaphroditic goat of mendes [pike, op. cit, p. 734, teaching of the 28th degree; emphasis added] we find it absolutely incredible that the freemasons should portray the holy spirit with the satanic symbol, baphomet. eliphas levi created this symbol, one of the foremost satanists and freemasons of all time. the baphomet is one of the mos

lary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of the great temple of chaundi teeva, in java; upon the walls of athens. the mexican hierogram was formed by the intersecting of two great serpents, which described the circle with their bodies, and each a human head in its mouth [note: pike capitalized serpent, above, to denote deity] while we may think

s in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prophecies! this symbol captures this goal perfectly. sex in masonic temple- and the pomegranate "the lodge is a representation of king solomon's temple and the temple was calculated to symbolize the maternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pomegranate, the ovary and its exuberant seeds, the ova cells [rollin c. blackmer, the lodg

FULLER J F C SECRET WISDOM OF THE QABALAH

os. the formulation of this word, by balancing the moods of light, constitutes the great magical work of the qabalah. to the student of the occult it will be apparent that these two trees closely resemble the letter shin, also the caduceus of hermes with its central rod and its two entwined serpents, and also the ida, pingala, and central shushumna of hindu yoga. the whole scheme is symbolized in the temple of solomon, the temple itself being the central pillar, whilst its two pylons, yakhin and boaz, the white and the black, the right and the left, represent the tree of the knowledge of good and evil- the eternal complementary forces in life without which nothing can be. this symbolism is an excessively ancient one thus, in the norse mythology we find the mystic tree yggdrasil, the roots

gh pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, and between them was the temple of kether, y, the father. here we see symbols of the former, the harmony, and the to be formed. all energy must have resistance, all light must have darkness, all projecture or emanation, a hollow or excavation to receive efflux. affirmation supposes a negation; if the first androgene had not been separated into male and female, the result would have been entire sterility, as was the re

the letter od, and at the corners of whose triangular base stand the letters heh, vau, heh, and in whose centre, unseen from outside, is the letter shin. this letter, as we have already explained, symbolizes among other things the crucifixion of christ- christ between the aggressive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwraps, like

is spiritual or magnetic force which we will now enquire into. the mystical ordeal. there is a spiritual or mystical ordeal, not necessarily order, which all great religious masters have passed through, and qabalistically it is fully described in the thirty-second chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut

ly follows that mundane force is attracted by spiritual force, that the stronger the currents of life the more they are drawn towards the currents of that which created life. and as the mundane force cannot exist without evil, any more than an electrical current can exist without negative electricity, the terrible danger is that spiritual power, like dynamite, can either blast the rock from which the temple is to be built or blast the temple which is already built and into which this highest of explosives is off-loaded. mystic power is diabolical as well as divine- according to circumstances. the object of attainment is greater knowledge, understanding, and wisdom of the reality of existence- the who behind the these. this wisdom in itself cannot assist mankind, though it may utterly chang

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

b.[27] upon this subject godfrey higgins, quoting from drummond, remarks [27] see anacalypsis, book iii, ch. ii "the word om or am in the hebrew not only signifies might, strength, power, firmness, solidity, truth, but it means also mother, as in genesis ii, 24, and love, whence the latin amo, mamma. if the word be taken to mean strength, then amon will mean (the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generative power: perhaps the urania of persia or the venus aphrodite of crete and greece, or the jupiter genetrix of the masculine and feminine gender, or the

pe. within the oldest temples of egypt are still to be observed sacred apartments which contain the "holy of holies" and to which, in past ages, none might gain access but priests and priestesses of the highest order. within these apartments are pictured the mysteries of birth, together with the symbols of generation emblems of procreation. on the banks of the river nile are observed the ruins of the temple of philae, which structure, it is said, represents the most ancient style of architecture. within these ruins is to be seen an inner chamber in which are depicted the birth scenes of the child god horus, and, indeed, everywhere among the monuments and ruins of egypt, is plainly visible the fact that the creative power and functions in human beings, in animals, and in vegetable life, tog

idols before advancing truth"[102 [102] barlow, essays on symbolism, p. 121. although, during the later ages of the human career, the higher truths taught by an earlier race were lost, still a slight hint of the beauty and purity of the more ancient worship may be traced through most of the ages of the history of religion. even among the profligate greeks, the mysteries of eleusis, celebrated in the temple of ceres, were always respected. care should be taken, however, not to confound these remnants of pure natureworship with that of the courtesan venus, whose adoration, during the degenerate days of greece, represented only the lowest and most corrupt conception of the female energy. down to a late date in the annals of athens there was celebrated a religious festival called thesmophoria

lled to assume in the worship of passion may not at the present time be disguised, as facts concerning this subject are well authenticated. in a former work,[105] attention has been directed to the religious rites of babylon, the city in which it will be remembered the tower of belus was situated. here women of all conditions and ranks were obliged, once in their life, to prostitute themselves in the temple for hire to any stranger who might demand such service, which revenue was appropriated by the priests to be applied to sacred uses. this act it will be remembered was a religious obligation imposed by religious teachers and enforced by priestly rule. it was a sacrifice to the god of passion. a similar custom prevailed in cyprus [105] see evolution of woman, p. 228. most of the temples o

of consecrated women called the "women of the idol" these victims of the priests were selected in their infancy by brahmins for the beauty of their persons, and were trained to every elegant accomplishment that could render them attractive and which would insure success in the profession which they exercised at once for the pleasure and profit of the priesthood. they were never allowed to desert the temple; and the offspring of their promiscuous embraces were, if males, consecrated to the service of the deity in the ceremonies of this worship, and, if females, educated in the profession of their mothers.[106 [106] maurice, indian antiquities, vol. i. that prostitution was a religious observance, which was practiced in eastern temples, cannot in the face of accessible facts be doubted. reg

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s. at this time also there were givenuntothem two sisters, daughters of thehouseof life, for high priestesses and ministers..these were children of the elements, queens of fire and water, fullofinward magic andofoutwardwitchery, full of music and song, radiantwiththe illusionsoflight. bythemthetwobrothers were served and refected solongas they were proselytesofthe gate, postulants at the door' of the temple, dwellers on the threshold, waiting to be passed, raised, exalted, installed and enthroned.andthetwobrothers proceededthroughmany sub-grades of the secretorderofthedawn,the purgations and perlustrations of magic, till theannusmirabilisended (pp.12-13).butwhatfollowed wastheremovalofthe sisters andthetwo'poorbrothers' were obliged to fall backupontheirowncompany and to console themselves

rosy cross, however benign, was a thoroughly autocratic order. according to its.'c?nstitutionand laws (see appendixefor the full text,'theconstitutionof the fellowship is hierarchic and not elective,its government being vested in the imperatorofthe rite,whohas power to appoint his successor, subje:t to confirmationbythe bodygeneralofadeptiexempti, andalsotoappointsubstitutes for the government of the temple' from the time of its founding to the time of his death, the fellowship of therosycrosshad no other imperator beside waite.notthat his rule was either malign or capricious; waite had no desire to emulate the paranoid macgregor mathers, and his government of theorderwasbothsane and sensible. there was no seekingoutof secret chiefs or 'sun masters' in the manner of felkin or brodie-innes;

cupied by one of the members, george barrettdobb-fraterparatum cormeumin the order. for five years theorderworked its ceremonies contentedly, until the perilous state of the building became increasingly evident: on 20 july 1924 'about 6.15 p.m. the porch ceiling fellwitha heavy crash. alarmed by this, waite made sure that theorderwouldnotbe held responsible, by bringing in'thelarge framework from the temple balcony to the temple itself, lest it should be pretendedthatthis caused the porch145_-fratersacramentumregis; ofthe city had been forceduponwaite because.as he told his friend william semken,'itis quite impossible inmyexisting stateofhealth to go searching about in london, andthereisno-oneelseto do so; he hoped, however,'thatpeoplewhowantthe grades of theorderwillgethereinquestofthem'(

ighthave wished. frater paratum had no desire to give up his flat:'ihave a letter from paratum',wrotewaite in his diary,'whois in one of his paroxysms, and on this occasion it may lead to trouble (diary, 30 august 1926. fortunately, it didnot,and he was finally persuaded to leave soon afterwardswhenwaite had mollified him.thesecond homeoftheorderwas at 10 scarsdale villas, south kensington, where the temple shared the housewithsoror sub sole amorisserviens (miss a.m.collett),whowas a temperamentaltenant-onone occasion 'she fell into a livid rage' because waite preferred to staywithfriends at kew rather than remain overnight at scarsdalevillas-butless awkward than frater paratum had beenwhenthetimecamefortheorderto move on('theplace, recalled waite in 1936,'wasdamp and destructive to the pr

nt,nottinghill-at243125 perannum-butas soror sub sole didnotmove intothenewhomeshe gave upthepost of cancellarius (i.e. secretary; she seems previously to have paid only a nominal rent on account of these duties, and waite was reluctantly obliged to take it uponhimself. aftertheexpirationofthe lease there was a hiatus inorderaffairs for some ninemonthsuntil march 1934,whenrooms. were obtained for the temple at 104 maida vale, the headquartersofan androgynous masonic body, theorderofancient, free and accepted masonry formenand women, severalofwhose members were also active in the fellowshipofthe-rosy cross. here the order remained for five years, finally leaving london inaugust1939 for broadstairs, where a secondtemple267hadbeenestablishedinwaite'shome.themoveout'147__fratersacramentumregis

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

ot around to stopping; even on his deathbed, in1942,he was preparing a revision of the ritesofhis inner order. the rituals themselves are so ponderous and unexciting that there was no risk whateverofanother temple purloining them, but the outlines of theorderworkingswereappropriated by alvin lang255 don coburn, the photographer, who fell out with waite in1922when he utilized the robes and some of the temple settings of the f..r'.c..for the universal order which he was then engagedinreorganizing (its purposewas-findis-theteaching of plato255 nie philosophy;ithas no ritual workings) few, if any, of waite's members made an impact upon contem255 porary occultismbutthe stella matutina moulded two of the three most influential writers on magicofthis century, dion fortune and israel regardie (the

withallthings needful for the prosecution of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal. but as to this book, have no fear lest the profane and those unlearned in philosophie discover aught therein, since, even as the ark within the temple, all truth here dwells behind a veil; which veil the priests of the hidden wisdom alone may pass.'6theheroine discovers, too, the value of sounds and calls 'constance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldheb255rew spell.thewords drew fromher-sheknew not for whatreason-along and rhythmic cry; a wailing music, with c

re by a most eminent and illuminated hermetist (since dead) whose tide was frater 'vive momor lethi. he had been for many years in communication with prominent british and foreign adepts, and he had enjoyed ample access to the writing of eliphazlevi.this collectionofthemsshas since been supplemented by a varied collection ofmsschieflyincypher, which have been either given or lent to the chiefs of the temple by our continental fratres and sorores. thesemssprovided the adepts who possessed the secret of their occult meaning, with the ability to extend the order of the g.d. in the outer subject to the approval of the chiefs of the second order.102thegoldendawnthisapproval having been obtained from the g.b. soror 'sap: dom. ast' in germany, the fratres 'quod scis nescis 's.rioghail mo dhream'

the admission of all bona-fide students; rich or poor and without regard to sex, may alike go on and prosper without interfering with the tranquility of the other and can lead true and patient students who canwill-dare-learnand be silent to the summum bonumtruewisdom and perfect happiness.appendixcorderofthe m.267 .r..in the outer grades ceremonyofreception in the 0=0 gradeofneophytetheopening of the temple:themembers assemble, wearing the insignia of the order.hierophant(knocks: all rise.thekerux passes by n. to right front of hierophant and raises his wand, as he does at all announcements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his pla

eturns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'thekerux gives one knock on the inner side of the door, without opening it, and the sentinel replies in like manner with the hilt of his sword on the outer side.106thegoldendawnkerux:'very honoured hierophant, the temple is properly guarded.'hierophant:'honoured hiereus, guard the hither side of the portal and assure yours

GILBERT THE MAGICAL MASON

manner as to leave the traces and steps of the process so hidden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot b

eme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product of a special gift to certain men, their spirits, minds, and bodies, who by due, careful, and sufficient training, wisdom and experience, have earned such a reward. such should the typical rosicrucian be, a terrestrial earthly body, the temple in which dwells a mind trained to understand the powers of nature, and enshrined within this,asacanopy, should sit a divine afflatus, a portion of the spirit of god, an ala of the celestial dove who brooded over the chaos, and this spirit may by patient submission to deity, and by active effortsutpower, draw down to itself a commission to work wonders, and so do'notas other men do .theg

comes eros in greek, material light coming from ineffable light.thereis a curious reference of asbestos to fire,andthe heat of thesun,intheecstaticjourneytoheavenof kircher, where casmiel,thegenius of this world, gives theodidaktos a boat of asbestos toembarkin for his travels to and on the sun, thecentreof heat. see itinerar1,dialogue1,cap.5.irish lore recounts a mysterious everburning flame in the temple at kildare, sacred to stbridget-daughterof fire. see giraldus cambrensis,demirab.hibern.2, xxxiv.khunrath,in hisamphitheatrumsapientieieternte,cites the64themagical masonancient author oftheapocalypseof thesweetspirit of nature,as speaking of a liquid which burned with a bright light and wastes not. at the dissolution of the monasteries in britain, by order of henry viii, a tomb, in yor

. xx. col. 1.thetreatise chagijah states that the devils have wings and fly, and know something of future events; they take food and drink, beget like men, and they die (see folio xvi. col. 1)thegreat solomon is said in the talmud to have been able to coerce ashmodai, a king of demons, to procure for him, the shamir, a stone of intense hardness, diamond or emery possibly, with which the stones of the temple were cut and hewn without noise of hammer .insome references this shamir is called symbolically an 'insect. this quaint conceit expanded into a narrative formed at one time a lecture in the english royal arch masonic rite; of this i have an original mss dated about 1800.ithas since been dropped out of the ritual.theopinions of the rabbis as to the origin of the devils has varied, some s

hese privileges.theoracles the oracles of the ancient greeks and romans were considered to be revelations made by the gods to men: the wordoraculummeant the place of divination and also the inspired message. it was said that zeus the supreme god did but rarely commu255 nicate, but sent his commands through apollo and other minor gods to the mouth of the oracles. the most famous oracle was that in the temple of apollo at delphi, at first called pytho. before the golden statue of apollo burned a perpetual fire of fir wood; there was also an altar of incense where laurel wood was burned. within the temple was a natural chasm, from which there was an occasional escape of some noxious gas from a subterranean cavern. beside or over this chasm was placed a tripod; a sibyl or maiden priestess call

GILBERT THE SORCERER AND HIS APPRENTICE

iful and poetic celebration of the glories and the victory of ra. in an old rituale romanum, which is one of the treasures in my library, is a formula of exorcism which opens with the recitation of the psalm 'lift up your heads, 0 ye gates! and be ye lift up, ye everlasting doors! and the king of glory shall come in.'itseems almost like an echo across the centuries of the old egyptian formula. in the temple of amen ra the same ceremonies were gone through, but with more elaboration. the officiating priest spat four times on the image of apophi, he degraded it with his left foot, taking on himself the form of horus, he made a steel lance (this was a later addition to the ritual, which in its origin dated from the time when only flint weapons were known, with this he pierces the heads of the

doration- as figured in the tomb paintings),saying;"rahas triumphed over thee, apophi; repeat four times,"invery truth has ra been made to triumph over thee, apophi. destroyed is apophi. therefore art thou exalted, 0 ra, for thineenemies are destroyed. shine therefore, 0 ra, for thine enemies are fallen. verily ra hath destroyed all thine enemies,ora-a-a- life, strength, health: this ceremony in. the temple of amen ra was clearly a formula of white magic for the banishingofevils, famine, and disease, as well as moral evil.and wrong,andtherefore is appropriately paralleled by the church formulae of exorcism. with this may be profitably compared the black magical formulae, as recorded in the confessionsofwitches. storms might be raised, and boats wreckedinrnuchthe same manner as the benefice

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

utermost faculties of the mind with knowledge of the subjects presented: a result which cannot be attained by logical methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the temple, nothing but the actual ritual work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed

he place of the river of life and the tree of life. the corner- stone of the building is faith in god. the 2nd grade [of sublime phremason, or blue brother] is singularly involved. for (a) the candidate is said to be in masonic darkness, and at the 43[43] beswick to stuart, 3 may 1871 same time (b) in search of greater light, which is pure paradox. he is supposed to receive the light and to enter the temple, which is called that of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly

of the creator. at a later stage the plan-of the building are presented to the candidate and it is then described as (a) god s temple in nature, and (b) a symbol of the moral temple that is within. the east is goodness rising into life; the west is goodness setting into death; the south is truth ir. light; the north is truth in oblivion. it is. the story of earthly life and the story of the soul. the temple, finally, represents the garden of god. about the 3rd grade, of perfect phremason, or red brother, waite says scarcely any-thing, because of its very curious, but withal bizarre, analogies with its marvellous prototype in the craft. the candidate is pledged to keep secret the ineffable name of god, and in this connection a certain communication is made to him. there was one further aspe

GILBERT R A THE MASONIC CAREER OF A

my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire gene

dition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked ce

still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor in 1909 and from 1910 to 1940 acted as its registrar; his early speculations on templar history and symbolism had been first presented as lectures in the preceptory and his last, and most important, paper 'the knights templar and their alleged perpetuation in f

ed by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an a

GLOBAL FREEMASONRY

f our men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer by casting them into flames. piles of heads, hands and feet were to be seen in the streets of the city. it was necessary to pick one's way over the bodies of men and horses. but these were small matters compared to what happened at the temple of solomon, a global freemasonry de place where religious services are normally chanted. in the temple and the porch of solomon, men rode in blood up to their knees and bridle reins.3 in two days, the crusader army killed some 40,000 muslims in the most barbaric manner.4 the crusaders then made jerusalem their capital, and founded a latin kingdom stretching from the borders of palestine

rs, in particular, was different from the others. it underwent a transformation that would influence the course of history. this order was the templars. df from the templars to ancient egypt the crusaders wreaked havoc in jerusalem. the mediaeval engraving shown above depicts certain scenes of the horror. the templars the templars, or, their full name, the poor fellow-soldiers of jesus christ and the temple of solomon, was formed in 1118, that is, 20 years after the crusaders took jerusalem. the founders of the order were two french knights, hugh de payens and godfrey de st. omer. at first there were 9 members, but the order steadily grew. the reason they named themselves after the temple of solomon was because the place they had chosen as a base was the temple mount where this ruined temp

d (tamer ayan "the oldest known masonic institution-the scottish royal order" mimar sinan, 1998, no.110, pp.18-19) rosslyn chapel at the present time and an example of its pagan symbols. according to their thesis, the templars underwent a great change while they were in jerusalem. in the place of christianity, they adopted other doctrines. at the root of this lies a secret that they discovered in the temple of solomon in jerusalem, whose ruins they had set out to investigate. the writers explain that the templars used their purported role as protectors of christian pilgrims visiting palestine as a pretense, but that their real aim was quite different: there is no evidence that these founding templars ever gave protection to pilgrims, but on the other hand we were soon to find that there is

e knights was to carry out research in the area in order to obtain certain relics and manuscripts which contain the essence of the secret traditions of judaism and ancient egypt.13 at the end of the nineteenth century, charles wilson of the royal engineers, began conducting archeological research in jerusalem. he arrived at the opinion that the templars had gone to jerusalem to study the ruins of the temple. wilson found traces of digging and excavation under the foundations of the temple, and concluded that these were done by tools that belonged to the templars. these items are still in the collection of robert brydon, who possesses an extensive global freemasonry ee the hiram key: pharaohs, freemasons, and the discovery of the secret scrolls of jesus archive of information concerning the

rted these into the first five books of the old testament (pentateuch. but, this secret, which was transmitted secretly, could be understood only by the kabbalists (the zohar, written later in spain, and forming the fundamental book of the kabbalah, deals with the secrets of these five books) after stating that the kabbalists read this ancient egyptian secret also in the geometric measurements of the temple of solomon, eco writes that the templars learned it from the kabbalist rabbis in jerusalem: the secret what the temple already said in full is suspected only by a small group of rabbis who remained in palestine and from them the templars learn it.30 when the templars adopted this ancient egyptian-kabbalist doctrine, naturally, they came into conflict with the christian establishment tha

GNOSTIC CATECHISM

my visit to scotland, on my literary labours, etc, and to these i had to reply. the whole experience was incredibly squalid and yet more curious than i can give an account of in a hasty description. but he had obtained the rites he sought in embarrassing abundance 'i purchased the rituals of the early grand rite from the 4th to the 44th degrees and. found i was also in possession of the order of the temple for scotland which, having regard to my affiliation with the grand priory of england, was the very last thing i wanted. in like manner i am in possession by the most heterodox means possible of the mark degrees of masonry, of a rival royal arch knight of malta, red cross of rome and constantine and even the royal ark mariners. if the fact that i had been affiliated should transpire gene

dition, not only through his lectures (see appendix c) but also when speaking informally. his first masonic venture into public debate was at a meeting of quatuor coronati lodge on 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked ce

still actively promoting the mark when he became a founder and first master of tower hamlets mark lodge no. 892. he had long ceased to see the rose croix degree as one of the 'splendid inanities of occult nomenclature' and, having been perfected in the orpheus chapter rose croix no. 79 in 1909, he became its sovereign in 1915, and from 1918 onwards he was its recorder. but it was for the order of the temple that he felt the greatest affection and to the sancta maria preceptory that he gave his greatest support. he had been preceptor in 1909 and from 1910 to 1940 acted as its registrar; his early speculations on templar history and symbolism had been first presented as lectures in the preceptory and his last, and most important, paper 'the knights templar and their alleged perpetuation in f

ed by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian grades, 11 march, s.r.i.a. study group 1914 'some deeper aspects of symbolism in the craft grades; 11 february, holden lodge no. 2496 (printed in the builder with an a

GNOSTIC HANDBOOK

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 1844 transmission air he 1904 consolidation water vau 1964 manifestation earth he 2024 horus son head neter contents direction duamutef jackal neith stomach north qebsennuf hawk selkit intestines south hapi baboon nephthys lungs east amset man isis liver west probably the most expressive image of the four elements of the

of the four elements of the heraldic cycle are seen reflected in egyptian temple architecture. the general style of egyptian temples includes a great court, vestibule, hypostyle hall and the great seat. this design was later adapted into what became the israelite sanctuary and kings solomon s temple. in general, the egyptian temple was surrounded by a massive wall of mud-brick. this wall isolated the temple from it surroundings, which symbolically represented the forces of chaos. metaphorically the mud resulted from the union of heaven and earth. the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was

the brick wall itself was therefore set in wavy courses to symbolize the primeval waters, representing the first stage of creation. the exterior walls of the temple resembled a fortress, so as to defend it against all forms of evil. the temple was entered through two pylons, beyond which lay an open court. this court sometimes had colonnades along the sides and an altar in the middle. next, along the temple-axis came the hypostyle, a pillared hall often surrounded by small rooms which are used for the storage of temple equipment and for other secondary purposes. finally, there was the sanctuary, which was a dark room containing the shrine, where the figure of the neter was placed. the sancthe gnostic handbook page 66 tuary s doors were shut and sealed all year long and were open only for t

purposes. finally, there was the sanctuary, which was a dark room containing the shrine, where the figure of the neter was placed. the sancthe gnostic handbook page 66 tuary s doors were shut and sealed all year long and were open only for the great festivals. the sanctuary was called the great seat. historical deception: the untold story of ancient egypt moustafa gadalla bastet publishing, 1996. the temple symbolized the fourfold process which took place both within the heavens and the activity taken by the priesthood in their ritual activities. it has a specific application within our description of the process of cosmic mediation in the heraldic cycle. if you telescope the imagery you could image a high priest moving through the stages of the temple, each stage representing a period of

y and carefully analyse what you read. in the book of revelation we have an exciting description of what will occur at the end of the earth cycle when the "born again, the spiritually transformed enter the new kingdom. as part of the description the following is outlined. chapter eight: conditional immortality& reincarnation the gnostic handbook page 80 him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 this verse clearly explains that those who have overcome (that is those who completed their spiritual development, will become a pillar in the

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

tre, but originating in the ajna. only by communion with the logos can the ajna be awakened. the counsel and warning is that there will be a temptation to make others worship at your feet. no semblance of fallen self can be allowed to remain when awakening this force, any dialectic field will cause destruction. the promise offered to those who overcome this centre is that they be made a pillar in the temple of god. that is, they will have their whole chakra system activated and transformed, and will thereby become static in nature and achieve immortality. the church of laodicea the church of laodicea is the sahasrara or crown centre. it is located above the top of the head and is known as judging the people. its name suggests the immense and awesome power of this centre, it is that of divi

ll be translated to become immortals within the heavenly hierarchy. the terrestrial class are those who achieve perfection at the resurrection. they apply and follow the gnostic principles through many lives as they transform from earthly to heavenly substance. they follow the will of the pleroma and are reborn as his children on the restored new earth. him that overcometh will i make a pillar in the temple of my god, and he shall go no more out: and i will write upon him the name of my god, and the name of the city of my god, which is new jerusalem, which cometh down out of heaven from my god: and i will write upon him my new name. revelation 3:12 and i saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. and i john saw th

f mudra (hand movement) and gestures in occult practise. there are many ancient traditions that use such methods of gesture and movement including; asana and mudra in yoga, runic postures and the hand letters of the israelite priesthood. dress and ritual materials the clothing of the ritualist can vary according to rite and to tradition. it can be very elaborate such as the ritual clothes worn in the temple of solomon or even nothing at all such as in the skyclad (naked) tradition of some schools of natural ritualism and wicca. in gnostic ritualism a white robe is normally worn by the psychic and a black robe by the pneumatic. in some rites a smaller over-robe is sometimes worn. it varies in colour depending on the ritual. other materials can include altar pieces, hangings and banners of t

ive of swords, the major working will be to travel through this card and come back with a sense of power. he will place the tarot trumps of the related four centres in each elemental corner. he will wear a black robe with a bright scarlet overlay. he will burn tobacco and perhaps some nettle as his incense. he will play martial music (mars from holst s planets is effective) and use red throughout the temple scheme. he will research and find some prayers and invocations to mars in the various mythologies. after his primary working he will re-orient himself to each quarter and visualise each tarot trump as related to inner strength. the chariot as self control, lust as strength, justice as honour and the hanged man as finding the strength and power within him. gnostic theurgy page 168 there

the ancient mysteries, this was located in the deserts of palestine. this group taught separation from the people of palestine and while many other returning judeans mixed with the edomites and other local peoples, this group sustained its discrete identity. they upheld the original israelite teachings, so as "judaism" in its pharisaic form became popular they rejected it, refusing to worship in the temple and living a monastic life in the desert. this group became known as the essenes and forms an important link in the survival of the gnosis through the dark time from constantine's rule to the present. gnostic theurgy page 196 if it is true as everyone attests, that moses left an oral law, it is amongst the essenes that it was preserved. the pharisees who flattered themselves so highly o

GOETIA LUCIFERIAN

evocation and binding of the spirit to the vessel, bury it in a graveyard or some designated area by a great tree or hidden place. it shall reside there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in strength with your willed focus. on the night of the fullmoon, exhume the vessel and in the temple invoke the spirit through the black mirror of circle, seek the inspiration of the spirit and then retire to sleep. take notes to the dreaming communion and meeting of the force, it will guide you to the answers you seek. do not threaten or seek to harm the spirit without purpose, but be firm and consistent in your communication. demand fairly it conduct the purpose of its summoning. the

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

4 8:01 am meditation with the archangel auriel meditation with the archangel auriel for the grade of zelator for this ritual the zelator will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a black candle, a paten of bread and salt, and a talismanic emblem with the archangel name of uriel painted white on a black background in hebrew. the temple is to be arranged in accordance with the zelator hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (say the following invocation) stoop not down into that darkly splendid world wherein continually lieth a faithless depth and hades wrapped

ic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

1 of 2 6/27/2004 8:03 am meditation with the archangel gabriel meditation with the archangel gabriel for the grade of practicus for this ritual the practicus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a blue candel, a cup of wine, and a talismanic emblem with the name of gabriel painted orange on a blue background in hebrew. the temple is to be arranged in accordance with the practicus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "so therfore first the priest who governs the works of fire must sprinkle with the lustral wat

cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

2 6/27/2004 8:02 am meditation with the archangel raphael meditation with the archangel raphael for the grade of theoricus for this ritual the theoricus will need a black robe, black and white striped nemyss,and the outer wand of double power. upon the altar should be a yellow candel, a rose, and a talismanic emblem with the archangel name of raphael painted white on a black background in hebrew. the temple is to be arranged in accordance with the theoricus hall (as in the second part of the initiation ceremony) relax and perform the fourfould breath go to the northeast and say "hekas, hekas, este bebeloi" with the black end of the wand, perform the lbrp (facing east, say the following invocation "such a fire existeth, extending through the rushings of air. or even a fire formless, whence

received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise

GOLDEN DAWN RITUALS C C1

s with due caution that p and q are invoked during an eclipse, for they are the powers of the eclipse. in order for an eclipse to occur, both the sun and the moon must be in conjunction with them in the zodiac. the sun and the moon, thus, being at the same time either in conjunction or in opposition with each other. 9 when performing the hexagram rituals, it is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l

GOLDEN DAWN RITUALS D

nit is "so therefore first, the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" for o it is "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" these could be said while you are circumambulating around the temple after you have purified each quarter and have ended in the east. so, for example, after you have purified all four quarters with n and have ended in the east, circumambulate one complete time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, circumambulating once around while saying the call for o. step 3 now the templ

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

GOLDEN DAWN RITUALS E

x letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood that has been cut. the colors must be bright, clear and vivid, but do not use florescent paints. the symbol must always be clean and bright, and adepts attending corpus christi will have their lamens inspected before the ceremony as they enter the temple. we suggest acrylic paints for vividness and the use of a white undercoating before applying the colors. if you make your lamen out of wood, apply gesso before painting. petals of the rose colors 6 background letter a yellow violet b yellow violet g blue orange d green red h red green w red-orange blue-green z orange blue j amber blue-violet f yellow violet y yellow-green red-violet k v

GOLDEN DAWN RITUALS F

wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the altar, there should be some incense (preferably a rose amber blend) and a second chalice of nplaced in the south and north part of the temple or working area (our rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, g

rosicrucian order highly recommends the use of a pure rose incense mixed with amber. it should be about a fifty/fifty blend) in addition to the tools mentioned, the adept will also need his or her consecrated lotus wand. step 1 the new unconsecrated rose cross lamen should be placed in the triangle on the altar. the adept, holding the black band of the lotus wand, goes to the northeast portion of the temple and says "hekas, hekas, este bebeloi" the adept will then circumambulate back to behind the altar in the center of the temple. step 2 perform the l.b.r.p. step 3 perform the b.r.h. at the conclusion of the b.r.h, the adept should place his lotus wand on the altar. 3 note: when the lotus wand is set on the altar, the lotus should always be facing east. if the adept is working in a confin

r circle over the innermost petals of the rose and vibrate the divine name "hwhy" step 18 from the top of the rose cross lamen to the bottom, draw a vertical line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy

GOLDEN DAWN RITUALS G

lapr. this, in fact, was the correct set of tablets used by s.l. macgregor mathers of the golden dawn. it was only later that the stella matutina altered the tablet letter construction with multiple letters. so therefore, the names in this lesson will not match some of the public work. general opening step 1 let the adept hold the lotus wand by the black portion, move to the northeast section of the temple and vibrate "hekas, hekas, este bebeloi" 3 step 2 setting down the wand and picking up the magical sword of the art, the adept shall now perform the l.b.r.p. step 3 laying down the sword, let the adept take up the chalice of water and purify the temple in all four quarters by the formula of tracing a cross and sprinkling thrice in the form of the n triangle. recite the following "so the

particular element in the four quarters. the adept must precede each pentagram with the equilibriating pentagram of. let the adept be attentive to reciting all of the divine names associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy

GOLDEN DAWN RITUALS VENUSZAM16

orange k jupiter a# violet venus e yellow l saturn a indigo f green-yelatconsecration ceremony for a venus talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using ehieh and ararita. employ the vibratory formula of the middle pillar, and invoke kether, but do not proceed until the sensatio

hat thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elem

GOLDEN DAWN RITUALS Z1

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 concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually

, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead 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 reflectio

dsj. the third is the cancellarius because in dwsy, 2=9, is the m reflected from trapt. thus, the order is governed by a triad, one in intention but having different functions: the imperator to command, the praemonstrator to instruct, and the cancellarius to record. the proper mantle of office of the imperator is the flame, scarlet robe of o and severity, as on him do the energy and stability of the temple depend. if he has subofficers to assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen si

o assist him, they partake of his symbolism. his mantle is the symbol of unflinching authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of th

fice of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents the purification of the outer order by n. he may wear a lamen like that of the hierophant, but blue up

GOLDEN DAWN RITUALS Z2

storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he has received a dispensation from second order, and commands hegemon to prepare candidate. candidate prepared. speech of hegemon. 7. g admission of candidate. first barring by kerux. first baptism of the candidate with o and n. 8. h the candidate is conducted to the fo

behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring

GOLDEN DAWN RITUALS Z3

old the descent of the lower genius of the candidate. meanwhile, the great assessors of judgment examine into the truth of the accusations formulated by the evil and averse antithesis. the assessors of judgment come not under the head of invisible stations, but during the obligation and circumambulation of the candidate, until he is brought to the light, they hover immediately about the limits of the temple and their evil antithesis immediately below. therefore, when the candidate stands before the altar before the obligation, is the decision actually taken by the human will of the candidate. rarely in his life has he been nearer death, seeing that he is, as it were, disintegrated into his component parts. the process of symbolic judgment takes place during the speech of the hierophant to

GOLDEN DAWN RITUALS ZAM10

ly and forcibly to my behest, again, to shroud me from the eyes of men. should i ever utter the word, come quickly and without hesitation so that looking, they may not see, and i may be rendered invisible from my enemies. and now i say unto ye, depart ye in peace, with the blessing of god the vast and shrouded one, and be ye very ready to come when ye are called" step 25 take the parchment out of the temple. step 26 close the vortex. step 27 perform the l.b.r.p. 11 step 28 perform the b.r.tespiritual initiation of the body of light 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 step 1 arrange the temple as in the neophyte grade. step 2 perform the opening by watchtower. step 3 (go to the east, with lotus wand held by the white band and perform the s.i.r.h. of the supernals. trace

GOLDEN DAWN RITUALS ZAM16

c 7 rwbg \yhla \yprc lamk 8 lamz \ydm rwbg \yhla lamk \yprc \ydm lwbconsecration ceremony for a jupiter(k) talisman r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the magus should be garbed in the regalia of the hierophant, and should in addition, wear a seal of k in the appropriate colors behind the lamen. the talisman of k should be wrapped in a black cloth and tied thrice with a cord. the temple furniture arranged as in the grade of neophyte. step 1 perform the banishing ritual of the pentagram and hexagram. step 2 open the temple by the ceremony of the watchtowers. step 3 after the adoration, perform the invoking hexagram ritual of the supernals, using hyha and atyrara. employ the vibratory formula of the middle pillar, and invoke rtk, but do not proceed until the sensation of

ree times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a potter's vessel' let therefore the elem

GOLDEN DAWN RITUALS ZAM17

he same with all our hearts to other godly learned men, notwithstanding our handwriting which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereave us of it. but we shall help with secret aid this, so good a cause, as god shall permit or hinder us. for our god is not blind, as the heathen's fortuna, but is the churches' ornament and the honor of the temple. our philosophy also is not a new invention, but as adam after his fall hath received it, and as moses and solomon used it, also it ought not much to be doubted of, or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded with by jesus in omnia parte and all members, and as he is the true ima

GOLDEN DAWN RITUALS ZAM20

th the ineffable. i am the dweller of the invisible. let the white brilliance of the divine spirit descend. in the name and power of that divine spirit, i invoke thee, o my divine genius, that thou manifest thyself to me and in me, to help me to purify my lower self, to teach and assist me to unite myself unto thee in divine perfection so that i also may be built into the living rock, a pillar of the temple of my god. also, that i may no longer come to dwell on earth as mortal man, but that i may be as osiris going forth to seek and to save the lost ones of the race of man" after contemplating say "thus, at length have i been enable to begin to comprehend the form of my higher self" step 31 return to west of the altar, facing east. say: 12 "and now, in the name and power of the divine spir

GOLDEN DAWN RITUALS ZAM21

the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and by the names oip teaa pdoce, i consecrate thee with the magi

gger and draws the invoking pentagram of air "i exorcise all evil and impure spirits by the powers of air and in the name of exarp and oro ibah aozpi (faces west, swings/ and makes a cross in the air and says "in the name of shaddai el chai, all mighty and everlasting god, and in the name of the great archangel of air, raphael, i exorcise thee through the power of air (circumambulates once around the temple starting in the east while saying "such a fire existeth, extending through the rushing of air, or even a fire formless, whence cometh the image of a voice or even a flashing light abounding, revolving, whirling forth, crying aloud" second adept (moves over to the north, picks up pantacle and salt, moves to the east facing east, and draws the invoking pentagram of earth "i exorcise all e

, and draws the invoking pentagram of earth "i exorcise all evil and impure spirits by the powers of earth and in the name of nanta and mor dial hctga (now faces west, swings/ and draws cross in the air "in the name of adonai ha aretz and adonai melekh and in the name of the great archangel of earth, auriel, i cleanse thee through the power of earth (tosses a pinch of salt (circumambulates around the temple, starting in the east, sprinkling the salt around the circle while saying "stoop not down into that darkly splendid world, where in gloom, delighting in unintelligible images, a black ever rolling abyss ever espousing a body unluminous, formless and void" 5 chief adept (moves to the west of the altar of the universe and draws both invoking spirit pentagrams, active and passive, in the a

GOLDEN DAWN RITUALS ZAM22

ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likene

n my path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now and forever more, and let there be peace between me and you. step 4 close the temple and do final banishings. 20 21 a m c p t b g d k r w h z j f y l n s u x q tudw hwla hwhy lapr \yklm trapt trws lakym las ra god form r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 ra is the great god of the sun, and it is he who sails across the sky, causing it to rise in the east and set in the west. his beak is of emerald, and his skin is of a natural flesh tone. his eyes ar

GOLDEN DAWN RITUALS ZAM24

r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temple and robe up. chiefs seat themselves on the dais. members robed and wearing their sashes enter and sit in the correct quarter- inner order members in the east, philosophus in the south, practicus and theoricus in the west, zelators and neophytes in the north. the temple is opened in the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of i

practicus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of

grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the b

officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he

cramental ministration by a derived light in a place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have never been wanting in our hearts. by the waters of babylon we have sat down and wept, but we have ever remembered zion, and that memorial is a witness testifying that we shall yet return with exultation into the house of our father. as a witness in the temple of the heart, so in the outer house of our initiation do we have ever present certain watchers from within, deputed by the second order to guard and lead the lesser mysteries of the temple of isis mighty mother and those who advance within, that they may be fitted in due course to participate in the light that is beyond it. it is in virtue of this connecting link, this bond of consangui

GOLDEN DAWN RITUALS ZAM9

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

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

id r. godine, publisher, boston, 1992, p. 134. see also a. r. hope moncreiff, the illustrated guide to classical mythology, bca, london, 1992, p. 153. 7 peru, p. 181. graham hancock fingerprints of the gods 52 with sheets of gold and a marvellous orchard of golden trees.8 earthquakes in 1650 and again in 1950 had largely demolished the spanish cathedral of santo domingo which stood on the site of the temple of viracocha, and it had been necessary to rebuild it on both occasions. its inca foundations and lower walls survived these natural disasters intact, thanks to their characteristic design which made use of an elegant system of interlocking polygonal blocks. these blocks, and the general layout of the place, were almost all that was now left of the original structure, apart from an octa

. on each side of this robe appeared the sinuous form of a snake coiling upwards from ground to shoulder level. and as i looked at this beautiful design (the original of which had perhaps been embroidered on rich cloth) the picture that came into my mind was of viracocha as a wizard or a sorcerer, a bearded, merlin-like figure dressed in weird and wonderful clothes, calling down fire from heaven. the temple in which the viracocha pillar stood was open to the sky and consisted of a large, rectangular pit, like a swimming pool, dug out six feet below ground level. its floor, about 40 feet long by 30 feet wide, was composed of hard, flat gravel. its strong vertical walls were formed from precisely dressed ashlar blocks of varying sizes laid closely against one another without mortar in the jo

ginally less than six hundred feet away).4 ranged out behind this central obelisk, furthermore, there were two others, of smaller stature, possibly intended to represent viracocha s legendary companions. all three figures, being severely, functionally vertical, cast clean-edged shadows as i gazed at them, for the sun was past its zenith. i sat down on the ground again and looked slowly all around the temple. viracocha dominated it, like the conductor of an orchestra, and yet its most striking feature undoubtedly lay elsewhere: lining the walls, at various points and heights, were dozens and dozens of human heads sculpted in stone. these were complete heads, protruding three dimensionally out of the walls. there were several different (and contradictory) scholarly opinions as to their funct

ed to have gone cold. it was not until i reached mexico, 2000 miles north, that i picked up its traces again. graham hancock fingerprints of the gods 99 part iii plumed serpent central america graham hancock fingerprints of the gods 100 chapter 13 blood and time at the end of the world chicken itza, northern yucatan, mexico behind me, towering almost 100 feet into the air, was a perfect ziggurat, the temple of kukulkan. its four stairways had 91 steps each. taken together with the top platform, which counted as a further step, the total was 365. this gave the number of complete days in a solar year. in addition, the geometric design and orientation of the ancient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as it was esoteric: on the spring a

ncient structure had been calibrated with swiss-watch precision to achieve an objective as dramatic as it was esoteric: on the spring and autumn equinoxes, regular as clockwork, triangular patterns of light and shadow combined to create the illusion of a giant serpent undulating on the northern staircase. on each occasion the illusion lasted for 3 hours and 22 minutes exactly.1 i walked away from the temple of kukulkan in an easterly direction. ahead of me, starkly refuting the oft-repeated fallacy that the peoples of central america had never succeeded in developing the column as an architectural feature, stood a forest of white stone columns which must at one time have supported a massive roof. the sun was beating down harshly through the translucent blue of a cloudless sky and the cool

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ly, ufo lore begins in 1947 (the year of crowley s death, but bsra was developing contactee information a few years earlier. strictly speaking, the crossover from cosmic communication, as with john newbrough and his oahspe, or 1. louis bimstein may have selected max theon as a pseudonym in part for the initials m.t. in rosicrucian circles, m.t. is the abbreviation for magister templi or master of the temple the 2=8 degree. according to kenneth mackenzie, historian and initiate of that secret order, this circle held assemblies at camra in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the gold

a in poland every nine years. bimstein was originally a polish jew. in his native warsaw, the adepts of the philosophus degree (6= 4) assembled every five years. these degrees are closely paralleled in the a.a. system, and that of the hermetic order of the golden dawn. note that crowley regarded blavatsky as a high intitiate of the great white brotherhood, or a.a. he ranked her an 8= 3 (master of the temple) in his class b commentary on the voice of the silence, in which he pointedly credits himself the lesser grade of 7= 4. secret cipher of the ufonauts 37 crowley and liber al, came in 1944, with mark probert and the inner circle ufo trance channelings, under the direction of meade layne s bsra. madame blavatsky s first control in the parlance of 19th century mediumship was called john ki

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

e hierarchy of deities must be addressed during all magical operations in the watchtower squares. use the following hierarchy for your invocations: kings seniors sephirothic cross angels kerubic angels archangels angels lesser angels demons 53 the major magical instruments and weapons let theadeptbe armed with his magickrood jand pro vided with his mystic rose. aleister crowley, the star sapphire the temple. as a magician, your temple is your universe. enochian magcck does not recognize only one universe but a myriad of universes, one for each man. as our thinking tends to be similar to that of others, so our universes tend to overlap. as thinking (le, our inner subjective universe) tends to be dissimilar, so our universes tend toward isolation. this fact is dearly seen in the third aethyr

f the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees in the dark, so bast can see into the past and future. mestha endurance, mental protective force, conscious control. he is the son of horus and is shown w

e cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrological influences astrology in education is usefui as geology is to the prospector; it tells you the sort of thing to look for, and the direction in which to explore. aleister crowley, magic

owledge of past lives. enter the vault of preparation. adeptos mayorr geburah zen (major adept) 150 table vi. aethyrs and magical grades magical corresponding aethyrs experiences/ grade" sephiroth( u p t o) abilities adeptus exemptus (exempt adept) chesed vta enter higher regions of mental plane and visit the city of the pyramids. magister templi binah zid cross the abyss and gain full (master of the temple) knowledge and conversation of the holy guardian angel magus chockmah zom enter spiritual plane and gain full mastery of life. ipsissimus kether lil enter non-duality 'these were used in the golden dawn. 151 sex in enochian magick for us, sex is the first unconscious manifestation of chiah, the creative energy; and although (like everything else) it is shown both on the spiritual and th

ld snake and in the center, a scarlet heart. this symbolism is the "heart girt with a serpent" found in many occult teachings including crowley's liber lxv. it is a form of the snake encircling the world with its tail locked in its mouth. yet another possible way of seeing this wheel is in the form of the wheel of fortune of atu x of the tarot. this path leads down from chesed through the veil of the temple unti l i t connects with netzach. the wheel of fortune is the western equivalent of the hindu wheel of samsara whose spokes are the three gunas or modes of energy: sattvas, rajas and tamas. it is also equivalent to the tibetan wheel of life which divides life into eleven phases of an endless cycle and which is held by the terrible goddess of time, kali. the great turning wheel is our un

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research h

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

of smaller compass, but equally instructive as to the mingling of christian with heathen ideas, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind heaps of gold for him (p. 531. 871, and had bracelets deposited on the public highway without any one laying hands on them. the poets call gold' miol

r, the wolf with his earache, are cured the moment they lie down on the grave of the martyred hen. from such delusion the heathens were free: i nowhere find it stated that they sought healing from relics or at the mounds of their kings and giants. they resorted however to sacred woods, p. 72-4 (see suppl^ in greece, particularly in boeotia, it was customary for patients, on recovery, to set up in the temple a metal model of the part of the body which had been affected. amongst ava6i]ixara an inscription mentions 7rp6ao)7rov, tit66, alsolov ^etp &c^ these votive offerings were afterwards melted down to make sacred vessels. the custom of votive tablets with limbs depicted on them may indeed have been imported into germany by the romans while yet heathens, unless we will admit that our father

icknesses. vel manihus pagano ritu; a woman with a palsied arm is admonished in a dream* ut instar semivivae manum ceream formando exprimeret, at ad sanctae idae tumulum deferret (begin, of 10th cent, pertz 2, 573. at the same time even these authorities teach us an important distinction: the greek brought his avdorjijia out of gratitude, when the malady was healed; the german hung up the limb in the temple or at the cross-roads, with a view to obtain relief thereby' ojpitulaturo idolo' and 'per nullam aliam artem salvari vos credatis' and for this purpose a ivooden or perhaps tvaxen image sufficed, which would have been a paltry present to the succouring deity; conf. another passage from gregory in my ra. 674, atid ruinart's note thereon. so that this german heathenry is of a piece with t

ilgrimages we find hands, feet, etc. of wood or wax fastened to the walls; outside the church avere hung up the crutches on which the sick had come, and which they needed no longer in going away healed' ut incredibilis materies scahellorum atque oscillorum post perceptam sanitatem a redeuntibus ibi remaneret^ acta bened. sec. v, p. 102; conf. pertz 2, 574. among the greeks the sick often slept in the temple of the deity in whom they put their trust, and received in a dream instructions as to cure^ much the same occurs in medieval legends, e.g. that passage in the life of st. ida. put together with this the first dream in a new house or stable, p. 1146 (see suppl. there wero superstitious signs, by observing which you could 1 diseases also were hung up pictorially: thus, before miraculous i

1-4 new ed, which jumps with our personification of hammer (p. 181. 999. so much the more is molniya identical with miolnir. the romans too must have regarded the thunderbolt, silex, as a 'jovis lapis: lapidem sillcem tenebant juraturi per jovem,haec verba dicentes' si sciens fallo, tum me dispiter, salva urbe arceque, bonis ejiciat, nt ego hunc lapidem' those about to take an oath fetched out of the temple of juppiter feretrius a staff and' lapidem silicem quo foedus ferirent' exactly as covenants were hallowed by thor's hammer. ace. to livy 1, 24, when a swine was sacrificed, it was struck with this stone' tu illo die, jupiter, populum romauum sic ferito, ut ego hunc porcura hie hodie feriam, tantoque magis ferito, quanto magis potes pollesque: id ubi dixit, porcum saxo silice percussit

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

abulam felicis materiae tarn diu terebrare, quousque exceptum ignem cribro aeneo virgo in aedem ferret/ the sacred fire of the goddess, once extinguished, was not to be rekindled, save by generating the pure element anew. a plank of the choice timber of sacred trees was bored, i.e. a pin turned round in it, till it gave out sparks. the act of catching the fire in a sieve, and so conveying it into the temple, is suggestive of a similar carrying of water in a sieve, of which there is some account to be given further on. plutarch (in numa 9) makes out that new fire was obtained not by friction, but by in tercepting the sun s rays in clay vessels destined for the pur pose. the greeks worshipped hestia as the pure hearth-flame itself.1 but lemnos, the island on which zeus had flung down the cel

ing of the germ. beast-apologue (eeinh. cclxiii. in fornald. sog. 1, 169 kafii prefers, wrongly i think, the reading hofsi, head. ed. skalh. 1698. 1690. 2, 190 cap. 49; this cap. is left oat in fornm. sog. 2, 189, but inserted at 10, 312. hoeses. 657 honum j&gt;ionat ok hefr oss vel dugat/ olafr summoned them to an assembly, resolving to destroy the idol himself, and sailed to the coast where the temple (hof) stood. when he landed, he found the horses of the god grazing there (j?a sau hans menn stctfshross nokr vr$ vegin, er]?eir sogftu at hann freyr astti. the king mounted the stallion, and his courtiers the mares, and so they rode to the temple; olafr dismounted, walked in and threw down the idols (gosin, 1 but took frey s image away with him. when the traendir found their gods disho

e bridled steed along, and by certain processes made it leap slowly over the staves. joh. aldolfi, i.e. neocorus, who is cited in support, says nothing at all about it. the immunity from mounting is another point of agreement with those slav horses. 1 not in rheda (wedekind s notes 1, 173. khetra, a chief place of slav heathenism, placed by adam of bremen in the land of the eetharii, where stands the temple of eedigost; dietmar gives the lutiz town in the grau eiedera itself the name of eiedegost. 2 sviatovit or svantevit has been confounded with st. vitus, sanctus vitus (conf. acta sanctor. 15 jan. p. 1018; but we cannot possibly make the god svantevit originate in vitus. 3 falk s collection of treatises, 5, 103. tondern, 1828. 4 this hese-wood may however remind us of the silva heisi, he

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

d the answers returned. in other words, the member should prove his or her initiation into the degree where admission is now sought, regardless of the possession of the password or membership card or even demit. all such tests should be given in private, where the member cannot be coached by any other person. likewise, the guardian should be sure, in testing or asking a member for the password at the temple door, that no one else hears such password given. the password should always be whispered to the guardian at the door. vouching for visitors. a visiting member may be vouched for by another member of a lodge, if the member so vouching can assure the guardian that he or she has actually seen the visiting member in one of our lodges, at some time when a regular convocation or lecture was

ues, or that portion thereof which may be requested by the grand lodge. he shall be reinstated to good standing in the grand lodge unless his plea for reinstatement be denied by the imperator and/or the grand master. the antechamber of a temple this is the room in which the initiates are first prepared for initiation in the various degrees. on such occasions it shall be guarded by the guardian of the temple, assisted by the deputy master. in the first degree initiation, this room is in charge of the conductor of the lodge, and no one may enter it without permission of the conductor, unless so decreed by the master. the chamber of a temple this is a hidden room, wherein the first part of the first initiation is conducted. it is the chamber of the cross, the abiding place of life and "death"

s function in the first degree initiation. this chamber is guarded, at first degree initiations, first by the conductor in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept undefiled by the uninitiated. nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or profane labor. the threshold of the temple this is the most beloved place in each lodge to the initiated, for it represents the doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secretary or deputy master. the threshold should never be crossed after or between conv

t and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secretary or deputy master. the threshold should never be crossed after or between convocations or lectures. it represents the passage from darkness to light, and from finite life to infinite life. the temple the word is derived from the latin tempos.time. to us, the true temple of which we hope to be masters is the body of man, finding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such study, work, and me

inding its counterpart in the universe, which is the temple of god. the term temple is applied to our buildings, devoted to the worship of god and god's laws, wherein are chambers for study, work, and meditation. because of the sacredness of such study, work, and meditation, our temples are sacred, and must be so considered and regarded, passively and actively, by all members "as above, so below" the temple of god is universal, non-sectarian, charged with cosmic powers and vibrating forces, and designed by the master architect to continue his creative work in love, goodness, and justice; so our temples should represent a place where universal minds, regardless of creeds or dogmas, may abide, attuned with such vibratory forces within as make for love, goodness, justice, and peace, that natu

HANDBOOK OF EGYPTIAN MYTHOLOGY

religious capital. most new kingdom rulers were buried there in underground tombs in the desert wadi now known as the valley of the kings (see figure 5. the offering cults for the dead kings were carried out in separate mortuary temples some way from their tombs. amun, who had been the most important god in thebes since the middle kingdom, united with the sun god and became the king of the gods. the temple of amun at karnak in eastern thebes developed into the biggest and richest temple complex in egypt. the eighteenth dynasty is often considered the high point of egyptian culture. much great art and architecture was produced during the reigns of queen hatshepsut (c. 1473 1458 bce; her nephew and stepson, king thutmose (tuthmosis) iii (c. 1479 1425 bce; and the latter s great-grandson, am

d after seth, the great enemy of osiris.50 this temple of seti i is so large and well preserved that its scenes and inscriptions have been used to reconstruct the daily ritual that went on in every egyptian temple. this ritual was influenced by the concept of the daily rebirth of the sun god and by the myth of the death and resurrection of osiris.51 some episodes from the osiris myth are shown in the temple of seti i, with the king in the role of horus. these include a very rare depiction of isis in bird form magically conceiving horus by sexually arousing her murdered husband. this was a moment of triumph and hope, but it was still not intended to be seen by any but the highest grade of priests. the murder of osiris was not shown on the walls of seti s temple, but he was celebrated as a d

entury bce, the kings, who lived in the eastern delta, seem to have had little influence over the south of the country. the last king of the twentieth dynasty, rameses xi (c. 1099 1069 bce, had a tomb cut in the valley of the kings but was probably never buried in it. in the theban area, power had fallen into the hands of one family whose members served as generals in the army and high priests in the temple of karnak. several members of this family gave themselves royal titles, even after a new line of kings, the twenty-first dynasty, took control in the north. a series of marriages between the two families kept the peace. some of the most beautifully illustrated books of the dead were made for royal and aristocratic women who served as priestesses in the temples of thebes during the eleve

ering at 30 handbook of egyptian mythology bubastis to honor the king s jubilee. bastet was one of the goddesses who could take the role of the eye of ra, the fiery protector of the sun god and of every king. the cycle of myths associated with the eye goddess became increasingly prominent during the first millennium bce. most of the northern kings were buried in the city of tanis, in tombs within the temple of amun-ra. some of these tombs have versions of new kingdom underworld books, such as the book of the day and the book of the night, inscribed on their walls.68 the temples of tanis were adorned with middle and new kingdom statues brought from all over egypt. this was probably more than an economy measure. the reuse of old royal statues gave new structures an instant past and invoked t

ech. this section has often been compared to the famous opening of st. john s gospel: in the beginning was the word, and the word was with god and the word was god. the whole text may have been read aloud during religious festivals. king shabaqo (c. 716 702 bce) claims to have had the memphite theology copied onto stone because the original was eaten by worms. the new version, which was set up in the temple of ptah in memphis, was to prove equally unlucky. the slab on which it was inscribed was eventually reused as a millstone, so parts of the text have been ground away. the preface to the memphite theology states that shabaqo thought this text worthy of preservation because it was found to be a work of the ancestors. in the past, egyptologists accepted 32 handbook of egyptian mythology sh

HEAVEN HELL

rvices and ceremonies connected with his worship, and he allowed the ladies of his court to be buried round about it, just as did the kings of old who reigned at memphis. the great feature of menthu-hetep's monument, which has no parallel in the older pyramids in the north of egypt, is the ramp, with a double row of square columns on each side of it, which he built on the front or eastern face of the temple platform. now whilst menthu-hetep iii. was employed in building his pyramid and funeral temple, the hereditary governors and nobles of important provinces in upper egypt were not slow to avail themselves of the opportunity which peace and the renewed prosperity of p. 11 the country gave them, and they began to make rock-hewn tombs for themselves and the members of their families in the

HELENA BLAVATSKY NIGHTMARE TALES

mbarisha invented some excuse topostpone the hour of sacrifice, the god at last grew annoyed. being a jealous and angry god, he threatenedthe king with all his divine wrath. for a long time, neither commands nor threats produced the desired effect. as long as there were sacred cowsto be transferred from the royal cowsheds to those of the brahmans, as long as there was money in thetreasury to fill the temple crypts, the brahmans succeeded in keeping varuna quiet. but when there were nomore cows, when there was no more money, the god threatened to overthrow the king, his palace and hisheirs, and if they escaped, to burn them alive. the poor king, finding himself at the end of his resources,summoned his first-born and informed him of the fate which awaited him. but devarata lent a deaf ear to

temple to which you have neverbeen before, and the existence of which you think you have reasons to deny, is the 'spiritual plane' of which iam speaking. some one takes you by the hand and leads you towards its entrance, curiosity makes you openits door and look within. by this simple act, by entering it for one second, you have established an everlastingconnection between your consciousness and the temple. you cannot deny its existence any longer, norobliterate the fact of your having entered it. and according to the character and the variety of your work,within its holy precincts, so will you live in it after your consciousness is severed from its dwelling of flesh "what do you mean? and what has my after-death consciousness- if such a thing exists- to do with thetemple "it has everythi

and according to the character and the variety of your work,within its holy precincts, so will you live in it after your consciousness is severed from its dwelling of flesh "what do you mean? and what has my after-death consciousness- if such a thing exists- to do with thetemple "it has everything to do with it" solemnly rejoined the old man "there can be no self-consciousness afterdeath outside the temple of spirit. that which you will have done within its plane will alone survive. all the nightmare talesi- the stranger's story29 rest is false and an illusion. it is doomed to perish in the ocean of maya" amused at the idea of living outside one's body, i urged on my old friend to tell me more. mistaking mymeaning the venerable man willingly consented. tamoora hideyeri belonged to the gre

ao-tze. no wonder, that at the slightest provocation on my part the priest flew into the highest metaphysics,hoping thereby to cure me of my infidelity. no use repeating here the long rigmarole of the most hopelessly involved and incomprehensible of alldoctrines. according to his ideas, we have to train ourselves for spirituality in another world- as forgymnastics. carrying on the analogy between the temple and the "spiritual plane" he tried to illustrate hisidea. he had himself worked in the temple of spirit two-thirds of his life, and given several hours daily to"contemplation" thus he knew) that after he had laid aside his mortal casket "a mere illusion" heexplained- he would in his spiritual consciousness live over again every feeling of ennobling joy anddivine bliss he had ever had, o

usness live over again every feeling of ennobling joy anddivine bliss he had ever had, or ought to have had- only a hundredfold intensified. his work on thespirit-plane had been considerable, he said, and he hoped, therefore that the wages of the labourer wouldprove proportionate "but suppose the labourer, as in the example you have just brought forward in my case, should have no more,than opened the temple door out of mere curiosity; had only peeped into the sanctuary never to set his foottherein again. what then "then" he answered "you would have only this short minute to record in your future self-consciousness andno more. our life hereafter records and repeats but the impressions and feelings we have had in our spiritualexperiences and nothing else. thus, if instead of reverence at the

HELENA BLAVATSKY THE KEY TO THEOSOPHY

a loathsome weed will disappear from his own, and so this garden of the gods-humanity-shall blossom as a rose. in all bibles, all religions, this is plainly set forth-but designing men have at first misinterpreted and finally emasculated, materialized, besotted them. it does not require a new revelation. let every man be a revelation unto himself. let once man's immortal spirit take possession of the temple of his body, drive out the money-changers and every unclean thing, and his own divine humanity will redeem him, for when he is thus at one with himself he will know the "builder of the temple" q. this is pure altruism, i confess. a. it is. and if only one fellow of the t.s. out of ten would practice it ours would be a body of elect indeed. but there are those among the outsiders who wil

od is a universally diffused, infinite principle, and how can man alone escape from being soaked through by, and in, the deity? we call our "father in heaven" that deific essence of which we are cognizant within us, in our heart and spiritual consciousness, and which has nothing to do with the anthropomorphic conception we may form of it in our physical brain or its fancy "know ye not that ye are the temple of god, and that the spirit of (the absolute) god dwelleth in you" one often finds in theosophical writings conflicting statements about the christos principle in man. some call it the sixth principle (buddhi, others the seventh (atma. if christian theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old wisdom-relig

hat of christos) that will i do" of course, this quotation, if taken in its literal sense, goes against our argument. but if we accept it esoterically, with the full knowledge of the meaning of the term christos which to us represents atma-buddhi-manas, the "self" it comes to this: the only god we must recognize and pray to, or rather act in unison with, is that spirit of god of which our body is the temple, and in which it dwelleth -ooo- prayer kills self-reliance q. but did not christ himself pray and recommend prayer? a. it is so recorded, but those "prayers" are precisely of that kind of communion just mentioned with one's "father in secret" otherwise, and if we identify jesus with the universal deity, there would be something too absurdly illogical in the inevitable conclusion that he

hagorean philosophy and other subjects under euxenus of heraclea. according to the tenets of the pythagorean school he remained a vegetarian the whole of his long life, ate only fruit and herbs, drank no wine, wore vestments made only of plant fibers, walked barefooted and let his hair grow to the full length, as all the initiates have done before and after him. he was initiated by the priests of the temple of aesculapius (asclepios) at aegae, and learnt many of the "miracles" for healing the sick wrought by the god of medicine. having prepared himself for a higher initiation by a silence of five years, and by travel-visiting antioch, ephesus, and pamphylia and other parts-he repaired via babylon to india, alone, all his disciples having abandoned him as they feared to go to the "land of e

explains oracles, a "prophet and soothsayer" and chr sterios, one who serves an oracle or a god. the earliest christian writer, justin martyr, in his first apology, calls his coreligionists chr stians "it is only through ignorance that men call themselves christians, instead of chr stians" says lactantius the terms christ and christians, spelt originally chr st and chr stians, were borrowed from the temple vocabulary of the pagans. chr stos meant, in that vocabulary "a disciple on probation" a candidate for hierophantship; who, when he had attained it, through initiation, long trials and suffering, and had been anointed (i.e "rubbed with oil" as initiates and even idols of the gods were, as the last touch of ritualistic observance, was changed into christos-the "purified" in esoteric or m

HINE PHIL ASPECTS OF EVOCATION

ers, as of old, a necessity- that one.s demons do not trouble the unwary visitor, and more practically, that one is not chanced upon, mistaken for a psychotic, and incarcerated. as for food, i decided to rely on simple nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, unadorned, windowless, but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, rubbish from a building skip, a bucket of clay, bottles, broken radio sets, a spray-gun. everything i might need, plus a few more things besides. bringing forth the dweller within- its name is legion. i was preparing for a descent into the labyrinth, to make known my

ustion. 120 hours without sleep produces a fine paranoic .edge. to consciousness. cohering the images that welled up from within- using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods; sigils, auto-writing, taking a line for a walk. by these means the forgotten ones take shape. these .psychographs. accumulate in corners of the temple, and it takes on the clutter of an austin osman spare print. alas, these psychographs fall far short of the images and visions that flicker around me .another pile of shit for the ledger. i scream and take a hammer to them, only to collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly mocking and indif

here is a kind of .wrenching. feeling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names that erupt from my throat. and the jackals rushed in to feed, and i laughed when i saw them .cos they all wore my face. i came back from that moment into a kind of calm detachment .emptied. momentarily of any further feeling. i walked around the temple, as though seeing the debris for the first time, sifting carefully through the mess, examining each half-finished piece as though it wasn.t anything to do with me. some i was able to give names to .you are uul, the fear of failure .you are hamal, guilt not yet erased. this was the beginning of the formation of an alphabet of binding. the second half of this operation consisted of experi

, you also have to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys, drugs etc. and dismissed them all, saying that the tos had been unfairly maligned. sitting there, i thought, well what.s the point then? i.d have been more impressed if they.d said .yes we do do unspeakable rituals with sheep and street

HINE P OVEN READY CHAOS

s of old a necessity, that one s demons do not derange the unwary, and more practically, that one is not chanced upon, mistaken for a psychotic and incarcerated in some asylum. as for food, i decided to rely on simple, nutritious fare, sustaining and easy to prepare, with a stack of pot noodles as chemical aids. drugs? who needs them? still, a selection of natural substances can aid things along. the temple: black, windowless, unadorned but not uncluttered! around its confines i heaped all kinds of junk. sheets of hardboard, a bucket of clay, bottles, broken radio sets, rubbish from a building skip, paints, tools, a spray-gun, everything i could possibly need, plus a few more things besides. bringing forth the dweller within: legion is it s name. i was preparing for a descent into the laby

ger, thirst, exhaustion. 120 hours without sleep produces a fine paranoic edge to consciousness. cohering the images: using fingerpainting, moulding clay mixed with body fluids and excreta, sculpture using broken glass; and the more usual methods- sigils, auto-writing, taking a line for a walk. these are the means by which the forgotten ones take shape. these psychographs accumulate in corners of the temple, giving it the clutter of an austin spare print. alas, these psychographs fall far short of the images and visions that flicker around me. another pile of shit for the ledger? i scream, and take a hammer to them, only o collapse exhausted and retching on the temple floor. the red lines of the yantracircuit on the floor seem at that moment to be particularly 58 phil hine mocking and indi

ling in my head, the snap of vertebrae being twisted, a helpless animal having its neck wrung, and i begin to howl the names which erupt from my throat: zzznnnaaaaaaa shkaaa gnaaaaa iiaaaa and the jackals rush in to feed, and i laughed when i saw them cos they all wore my face. i came back from that moment with a kind of calm detachment, emptied momentarily of any further feeling. i walked around the temple, as if seeing the debris for the first time. sifting carefully through the mess, examining each half-finished piece of work, as though it wasn t anything to do with me. some pieces i was able to give names to: you are uul- the fear of failure, you are hamal- guilt not yet erased. these names, and their sigils formed the basis for an alphabet of binding. the second half of this operation

HP LOVECRAFT A DARK LORE

aped. once, though, during a discourse in an unknown tongue, a shadow was seen on the curtain which startled weeden exceedingly; reminding him of one of the puppets in a show he had seen in the autumn of 1764 in hacher's hall, when a man from germantown, pennsylvania, had given a clever mechanical spectacle advertised as 'a view of the famous city of jerusalem, in which are represented jerusalem, the temple of solomon, his royal throne, the noted towers, and hills, likewise the suffering of our saviour from the garden of gethsemane to the cross on the hill of golgotha; an artful piece of statuary, worthy to be seen by the curious' it was on this occasion that the listener, who had crept close to the window of the front room whence the speaking proceeded, gave a start which roused the old i

HP LOVECRAFT FROM BEYOND

mind again opened to the impressions coming from what til-linghast called "beyond" i was now in a vortex of sound and motion, with confused pictures before my eyes. i saw the blurred outlines of the room, but from some point in space there seemed to be pouring a seething column of unrecognizable shapes or clouds, penetrating the solid roof at a point ahead and to the right of me. then i glimpsed the temple- like effect again, but this time the pillars reached up into an aerial ocean of light, which sent down one blinding beam along the path of the cloudy column i had seen before. after that the scene was almost wholly kaleidoscopic, and in the jumble of sights, sounds, and unidentified sense-impressions i felt that i was about to dissolve or in some way lose the solid form. one definite f

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

since there is naught like them in the land of mnar or in the lands adjacent. thus of the very ancient city of lb was nothing spared, save the sea-green stone idol chiseled in the likeness of bokrug, the water-lizard. this the young warriors took back with them as a symbol of conquest over the old gods and beings of th, and as a sign of leadership in mnar. but on the night after it was set up in the temple, a terrible thing must have happened, for weird lights were seen over the lake, and in the morning the people found the idol gone and the high-priest taran-ish lying dead, as from some fear unspeakable. and before he died, taran-ish had scrawled upon the altar of chrysolite with coarse shaky strokes the sign of doom. after taran-ish there were many high-priests in sarnath but never was

INFERNAL SABBAT LIVE

n witchcraft, but experimentation and extreme electronic and hybrid soundscapes. gate of black earth, nephillmic tomb in the sunless palace of azrail, open forth the dreaming fields of night, from thy vessel, born of lilith s womb shall the vampyre shade awaken before us lilith, queen of those who walk the shadows- i come before you, night born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ific you wish to say to the cauldron readers? ac: nurture irrepressible vision (interview first published in the cauldron, no. 103. february, 2002. copyright: andrew d.chumblpyruna raven press is at runa-raven/ pob 557/ smithville, texas 78957. they'll send you a catalog of their titles for a $1.00 here is chapter one of the book, which explains both its philosophy and that of the order i head in the temple of set, the order of setne khamuast. why this book came into being i've wandered between two camps all my life. one is the camp of practicing occultists, people who seek to use magic as a way of exploring and manipulating the world, but who shun logic, research, and precision. the other camp is the camp of the scholar who values precision and research, but fears to actually put into pra

ISIS UNVEILED

of the desolate ruins, sunk deep in the unwatered sands of the desert, stream the rays from lights carried to and fro in the galleries by no human hands. he afrits study the literature of the antediluvian ages, according to their belief, and the jinn learn from the magic rolls the lesson of the following day. llie encydopaedia briumnica [earlier editions, in its article on alexandria, says "when the temple of serapis was demolished. the valuable library was pillaged or destroyed; and tamiy years after- wards* the empty thelve* excited the regret. etc" but it does not state the subsequent fate of the puiaged books. in rivalry of the fierce mary-worshipers of the fourth century, the modem clerical persecutors of liberalism and 'heresy' would willingly' shut up all the heretics and their boo

brthmanaa of the pagodas to see. in one of his translations we fouad passages which reveal to us the undotjtud origin of the keys of st. peter, and account for the subsequent adoption of the afmbol by their hounesaes, the popes of rome. he shows us on the testimony of the agruahada pariiukai, which he freely translates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation

f brahmft himself. the brahmdltna alone possessed this key, and transmitted it in a sealed casket to his successor "this unknown word, of which no hunuw power could, even today, when the brahmanical authority has been crushed under the mongolian and european invasions, today, when eacb pagoda has its brahmatma* force the digdosure, was engraved in a golden triangle and preserved in a sanctuary of the temple of aagartha, whose brahmdtma alone held the keys. he also bore upon his tiara two crotted keyt supported by two koeeting brfihmanas, symbol of the precious depo t of which he had the keeping. this word and this triangle were engraved upon the tablet of the ring that this religious chief wore as one of the signs of his dig- nity; it was also framed in a golden sun on the altar, where eve

offer in the place of the departed, expired religion? what will they answer, these pretended monotheists, these worshipers and jwrado-servants of the one living grod, to their creator? how will they account for this long persecution of those who were the true followers of the grand megahstor, the supreme great master of the rosicrucians, the rirst of masons "for he is the builder and architect of the temple (rf the universe; he is the verbum sapienii "every one knows" wrote the great manichaean of the third cen- tury, faustus "that the evai^eb were written neither hy jesus christ, 64 "hie altogether mystic ccdoring (rf chrisuajiity harmotuzed with the eweme rule* of life mtd opinion, and it it not improbable that jcsiu and john the baptift were in- itiated inta the eaietie mfstcriea, to wh

p. 60-01. 91. cory: and. frag, pp. 239-280. 92. lydus: dt sm*u. 20. 93. cory: antl ptag, p. 6. 94. movers: du puittu, i. p. 263. 95. ibid^ i, p. 189. 96. dunl: spirtl-fful. man, p. 281. 97. siva is not a god of the vedai, strictly spealdog. when the vtdai were wrilteo, he h dd the rank of mam-dtpa. or bd, among the gods of abraiginal india. digitizecoy google the thdoties op vabiois reugions 4 in the temple of ghoripuri; thousands of dogmatic br&hmanas worship these attributes of the vedic deity, while the severe monks and nuns of buddhistic tibet recognise but the sacred trinity of the three cardinal virtues: poverty, chastiiy, and obedience, professed by the christians, practised by the buddhists and some hind&s alone. the persian triplicate deity also consists of three persons, onnazd

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ica. we cannot, therefore, afford to ignore this grand scheme of ritual, when we discover it to be a religion so widely spread, and reappearing so unexpectedly, not only in the countries with which we are contemporaneously acquainted, but also in those old countries of which we in reality know very little, or nothing at all; for all history reads doubtfully, being written for popular purposes. in the temple-herren of nicolai there is an account of a gnostic gem, or talisman, which represents a cynocephalus, with a lunar disc on his head, standing in the act of adoration, with sceptrum displayed, before a column engraved with letters, and supporting a triangle. this latter architectural figure is, in fact, an obelisk. all the egyptian, obelisks were phalli. the triangle symbolises one of th

re generally called triumphal arches. propyl a is a name of hecate, dis, chronos, or the p, to which sinister deity the propylon or propyl um (as also, properly, the lych-gate) is dedicated. hence its ominous import, pro, or before, the pylon or passage. every egyptian temple has its propylon. the pyramid also in nubia has one. we refer to the ground plans of the temples of denderah, upper egypt; the temple of luxor, thebes; the temple of edfou, upper egypt; the temple of carnac (or karnak, thebes. colonel (afterwards general) vallancey, in the fourth volume, p. 80, of his general works, cited in the celtic druids, p. 223 (a valuable book by godfrey higgins, says: in cornwall they call it (i.e, the rocking-stone) the logan-stone. borlase, in his history of cornish antiquities, declares tha

rs. 51 grandly mystic banner, denominated beaus ant( beau- s ant, revealing a whole occult theosophy to the initiate, which the leaders of the templars undoubtedly were. the difference between these two figures, fig. 8 and fig. 9, is, that the fly of the ensign marked fig. 9 is bifurcated (or cloven) in the lighted part. we subjoin the representation of the wondrous banner of the poor soldiers of the temple, as depicted abundantly on the spandrels of the arches of the temple church, london. fig. 10. fig. 11. von hammer s mystery of baphomet revealed contains much suggestive matter relative to these mysterious supposed dreadful templars. the parisian templiers assert that there is a connection between the recent niskhi letter and the cufic characters, and that the origin of the secrets of t

as depicted abundantly on the spandrels of the arches of the temple church, london. fig. 10. fig. 11. von hammer s mystery of baphomet revealed contains much suggestive matter relative to these mysterious supposed dreadful templars. the parisian templiers assert that there is a connection between the recent niskhi letter and the cufic characters, and that the origin of the secrets of the order of the temple is contemporary with the prevalence of the latter alphabet. we here refer to the work entitled, mysterium baphometis revelatnm; seu, fratres militia templi, qua gnostid et quidem ophiani, apostasi, idololatri, et quidem impuritatis convicti per ipsa eorum monumenta, published in the mines de l orient, vol. vi. this treatise is illustrated with numerous admirably executed copperplates of

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 the fire, was worshipped in circular temples, which were the images, or the miniatures, of the temple of the world, with its dome, or cope, of stars. it was in the atria of the temples, and in the presence of and before the above-mentioned lights, that the forms of ceremonial worship were always observed. it is certain that vesta was worshipped at troy; and neas brought her into italy: manibus vittas, vestamque potentem, ternumque adytis effert penetralibus ignem. neid, ii. 296. numa se

JESSUP MK THE CASE FOR THE UFO

for thousands of years, the wonder and admiration of travelers. who built it is a question that may never be answered. one thing is sure though, such grandeur of design, and such grace of execution as one sees in the temples of baalbek, have not been equaled or even approached in any other work of man's hands that has ever been built within the last twenty centuries. the great temple of the sun, the temple of jupiter, and the several smaller temples are clustered together in the midst of these syrian villages miserably dirty. they look strange enough in such plebian company. these temples are built upon massive sub-structures that might support a world almost. the material used is blocks of stone as large as an omnibus, very few of them are smaller than a carpenter's tool chest. these str

ian company. these temples are built upon massive sub-structures that might support a world almost. the material used is blocks of stone as large as an omnibus, very few of them are smaller than a carpenter's tool chest. these structures are traversed by tunnels of masonry through which a train of cars might pass. with such foundations as these it is little wonder that baalbek has lasted so long. the temple of the sun is nearly 300 feet long and 160 feet wide. it has 54 columns around it, but only six are standing now; the others lie broken at its base, a confused and picturesque mass. corinthian capitals and entablatures, and six more shapely columns do not exist. these columns and their entablatures together are ninety feet high, a prodigious altitude for shafts of stone to reach, and ye

nce at the great fragments of pillars among which you are not standing and find that they are eight feet thick, and with them lie beautiful capitals) apparently as large as a small cottage, and also single slabs of stone superbly sculptured that are four or five feet thick and would completely cover the floor of any ordinary parlor. 107 don't know, surely not writing l-ms were& are all tele-paths the temple of jupiter is a smaller ruin than the one i have just been speaking of, and yet it is immense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco from bel

s immense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco from below. one or two of the slabs that lay around me were no larger than those above my head. within the temple the ornamentation was elaborate and colossal. what a wonder of architectural beauty and grandeur this edifice must have been when it was new and what a noble picture it, and its stellar companion, with the chaos of mighty fragments scattered around them made in the moonlight. and yet, these sculptured blocks are trifles in size compared with the rough-hewn stones that form the side vera

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

s reserved for briah, and formation is applied to yezirah, even as emanation is used for azilut and making or action is used for asiah. 20073 13 also based on gruenwald s sy are the observations and translations in peter hayman s series of articles: some observations on sefer yesira (1: its use of scripture, in journal of jewish studies, vol. 35, no. 2 (1984) some observations on sefer yesira (2: the temple at the centre of the universe, in journal of jewish studies, vol. 37, no. 2 (1986) was god a magician? sefer yesira and jewish magic, in journal of jewish studies, vol. 40, no. 2 (1989. some observations (1) in particular analyzes and translates quite a number of sy paragraphs (according to gruenwald s numbering) 1-3, 5-8, 10-11, 13-14, 37-38, 40, 43, 47-48, 51, 56, 60-61. other article

KETAB E SIYAH

ned as if on fire. thunderous was voice and thunderous his step and in his right hand he bore a mace with an iron-head that had fallen from amongst the stars of the sky; five feet long was the shaft of that rod, decorated with gold and smaragds. and the head was an orb of a foot's girth, bound with the sinews of tigers. upon his head he wore a high-crested helm of bronze, decorated in silver with the temple's seal and his breast was defended by the hide of a crocodile, made strong with scales of steel. thus arrayed he saddled and harnessed the charger, white like ivory, great in stature, on which he rode to battle. then, as the horns sounded the mustering of hosts, he ascended the high ziggurat to my shrine to pour upon the shedim's altar a libation of lion's blood to win the alliance of t

shrine to pour upon the shedim's altar a libation of lion's blood to win the alliance of the shedim for his campaign. wide swung the gates of shurupuk as the armies passed through and it seemed to those that watched from the wall that the ranks of spears were without end and that the gate would disgorge an eternity of warriors and at the van was utanapishtim, god amongst men, beneath standard of the temple's seal, the flaming eye. upon the western horizon, apparent to the beholders, a column of the black smoke of pillage rose and the wind brought the war-cries and the drums of the yet distant foes to the walls of shurupuk. now lamech marched also at the column's head and, perceiving in the east the flags upon the towers that made fast the walls of shurupuk, he urged his army to new speeds

drawn by four stamping horses abreast made swift by the snapping of the whip as the multitudes exhorted those that won their favour with some display or brave flourish. as the sun set upon the city utanapishtim went once more to the height of the ziggurat and there poured out new libations to thank the shedim for their favour and share with them the people's joy. raising his voice in the dome of the temple, standing at the wetted altar, utanapishtim and his priests from all sides hymned their joy and thanks though they kneeled not in supplication. no king am i over men but in battle i fight at the right hand of the worthy man. where there is need and worth i have helped my children not in the way that adonai yahweh has claimed, not condescending from some high place to bestow whimsical me

ne and broad that six chariots could pass abreast. filled with merchants and musicians were those roads, acrobats danced and for some piece of silver the seers would tell you of tomorrow's promise though they told nor saw what came and, by merciful blindness, were spared that knowledge that weighed heavy on my heart. at the city's centre rose high the ziggurat upon the pinnacle of which was built the temple were libations were poured out to flow through soil and stone to the founts of chadel. with the borrowed light of the sun shone the gilded dome beneath which was the altar, carved of marble with deep grooves to bear away libations of wine and milk and blood. 260 the southern steps i ascended to the height, flanked on each side by a figures of stone, heroes of the city and beasts of natu

ne and milk and blood. 260 the southern steps i ascended to the height, flanked on each side by a figures of stone, heroes of the city and beasts of natural and strange aspect. thus came i to the southern temple gate. the height of three men were the double doors that closed the portal and cut from cedar, made bright with designs of gold, wreaths and vines, heavy with a thousand fruits. above was the temple's seal, painted onto ebony: within a pentagram with two exalted horns, an eye painted in an emerald hue that stood as a symbol of that first wisdom that i conceived, fore-seeing heaven's fall and the rise of the new empire that would be greater yet than the ancient realm that it conquered. from the chief of the eye issued fire, painted in red and gold, three tongues of flame, one greate

KNOWLEDGE LECTURE ONE

are represented as seated in a long row, and each of them has to be named, and the sin over which he presided has been denied. this chapter describes the introduction of the initiate into the hall of truth by anubis, who, having questioned the aspirant, receives from him an account of his initiation, and is satisfied by his right to enter. he states 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 a

KNOWLEDGE LECTURE THREE

kuth, and to the animal 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

LAITMAN M BASIC CONCEPTS IN KABBALAH

d desire to achieve the purpose of creation becomes the means to attain spiritual perfection. the periods in kabbalah: since the beginning of creation and up to the destruction of the second temple, kabbalists have openly studied kabbalah. all spiritual forces were perceived more tangibly in our world, and our contact with the spiritual worlds was closer and more significant, particularly through the temple and the services conducted there. as the moral level of society declined, we became unworthy (i.e, different in qualities) and lost our ability to sense the spiritual worlds. hence, the temple was destroyed and the exile period began. kabbalists continued studying secretly and made kabbalah inaccessible to the unworthy. it is written in the zohar that the creator s desire was to conceal

LAITMAN M FROM CHAOS TO HARMONY

it reformed them (midrash raba, eicha, introduction, 2nd paragraph. torah also stands for the pleasure that fills one who has corrected one s ego. thus, the group of kabbalists continued to evolve. implementing moses method, they corrected all the egoistic desires that surfaced in them, and the filling (satisfaction, light) they received within their corrected desires was called beit ha mikdash (the temple, the house of holiness. the temple is their corrected desires, which has now become a house filled with holiness; i.e, the quality of altruism, the quality of the comprehensive nature. israel s role 163 as children were born, they were raised by the correction method and achieved their own spiritual attainments. thus the people lived within the sensation of the common, collective nature

e quality of the comprehensive nature. israel s role 163 as children were born, they were raised by the correction method and achieved their own spiritual attainments. thus the people lived within the sensation of the common, collective nature, until the ego jumped one more degree, causing them to lose that sensation. the detachment from the sensation of the inclusive nature is called the ruin of the temple, and the new domination of the ego is called the exile in babylon. the correction of the ego that erupted at the ruin of the first temple was called the return from the exile in babylon and the erection of the second temple. however, this time the nation had been split in two: some succeeded in correcting their egos; others were overpowered by their egos and could not correct them. the

, there was congruence between the spiritual degree of the people of israel and its physical presence in the land of israel, hence, israel merited being there. as the people lost their spiritual degree and declined under the domination of egoistic desires, the incongruence between the spiritual level of the people of israel and their presence in the land of israel, eventually prompted the ruin of the temple and the exile from the land of israel. while in the past their spiritual decline preceded the exile of the people of israel, to go live among other nations, today the situation is reversed. the physical return of the people to the land of israel preceded their spiritual return, but the congruence between the spiritual root and the corporeal branch must be rebuilt. the people of israel m

ializing. he explains that it is a consequence of thousands of years of israel s detachment from the spiritual world. 188 from chaos to harmony until our time, kabbalists kept silent about it. but when the immigration to israel began, marking the end of exile, they emerged from hiding and called on the people to reacquaint themselves with life s purpose, which had been forgotten since the ruin of the temple. they urged the people to use the wisdom of kabbalah to that end. kabbalah is unique in the sense that it does not allow one to materialize, since the language it uses is not the language of the branches, but a coded language of worlds and sefirot. it depicts all the elements of the ego and the phases to correct each of them in detail. using graphs, charts, and calculations, kabbalah le

uring the last, and spiritually lowest stage of the exile, people without spiritual attainment became leaders of their people. a clear example of this approach is the treatment that baal hasulam received when he began to disseminate the kabbalah among the masses. his task was clear: i find a great need to break an iron wall that has been separating us from the wisdom of kabbalah since the ruin of the temple to this generation. it lies heavily on us and arouses fear of being forgotten from israel( introduction to the study of the ten sefirot, item 1. in an attempt to prevent the approaching holocaust, in 1933 baal hasulam published a series of treatises. 190 from chaos to harmony the first treatise stated that there would be fifty such treatises, and the title of the first essay in the trea

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

r emotional strength, but rather to examine our inner state. do we retain the same joy regardless of whether we receive from the creator what we imagine is necessary for us, or not? kabbalah speaks of an individual as being like a whole world, since inside each of us is to be found everything around us: the universe, the nations, gentiles, the righteous people of the nations of the world, israel, the temple and even the creator himself the point that is in our hearts. in the first place, kabbalah teaches of our inner qualities, and then proceeds to the outer aspects that are considered consequences of the inner qualities, and thus are designated with respective names. in addition, the spiritual state of the inner qualities and outer aspects- 189- inner qualities directly affects the spirit

necessary. similarly, until we reach the state of complete denial of the "self" we cannot receive the new spiritual nature. the creator has generated the human "self" from "nothing" and because of this, we must return from the state of the "self" into the state of "nothing" in order to unite with the creator. this is why it is said that the savior (messiah) was born the day of the destruction of the temple. therefore, every time we reach the state of complete despair, we realize that all is "dust and vanity of vanities" precisely from this state arises a new step in our spiritual ascent, because at this point we can forsake everything. the maggid of mezrich, a great kabbalist of the previous century, proclaimed "there are ten rules of spiritual work. three of these rules can be learned fr

left line returns to the right one, the misfortunes, suffering, and pressures are transformed into happiness, pleasure, and spiritual freedom. the reason for this is that in every object there are two opposing forces: egoism and altruism,which are experienced as remoteness from, or proximity to, the creator. there are many examples of this in the bible: the sacrifice of yitzhak, the sacrifices in the temple, and so forth (in hebrew sacrifices are korbanot, a word that is derived from the word karov- to advance toward something. the right line represents the essence of the spiritual object, whereas the left line is actually only that part of egoism that can be employed by joining it to one s altruistic intentions- 340- attaining the worlds beyond 26 cognition of the spiritual world much pap

ds on the way the machine itself is made" in the spiritual world, all laws and desires are diametrically opposite to those of our world. just as in our world, it is extremely difficult to act contrary to knowledge and understanding, so in the spiritual world it is extremely difficult to progress with knowledge. as rabbi yehuda ashlag said "it is said that when everyone stood during the service at the temple, it was very crowded, but when everyone prostrated themselves, there was plenty of room" the act of standing symbolizes the state of "greatness" of partzuf, the receiving of light; whereas the act of prostrating is a state of "smallness" and represents the lack of light. in this lower state there was more room and a greater feeling of freedom, because in the state of the creator s conce

LAITMAN M THE KABBALAH EXPERIENCE

anded over for print. t h e k a b b a l a h e x p e r i e n c e 98 kabbalists have hidden the wisdom of kabbalah since the ruin of the second temple until our days, and passed the information only to a very few. but now, the exile is over and we have been brought back to israel. now we must reacquire the spiritual degree we have lost with the ruin of the second temple. its loss led to the ruin of the temple and the exile, and only by reacquiring it can we be reestablished here. p r e r e q u i s i t e s q: do i have to study the pentateuch and the other scriptures before i begin to study kabbalah? a: you don t have to study anything before you begin to study kabbalah, because kabbalah is contact with the creator. a person who wants to study kabbalah is like an infant emerging wet and naked

to creation, and hence was not felt. when we begin to feel that our whole nature is actually a desire to delight in the light of the creator, we are then considered a creation. t h e i r o n wa l l a r o u n d u s q: from the introduction to the study of the ten sefirot (item 1: first, i find it necessary to destroy an iron wall that has separated us from the wisdom of kabbalah, since the ruin of the temple and up to our current generation k i have three questions for you on this issue: 1. of what is this wall built? 2. under what conditions was it erected? 3. why is this wall standing between israel and kabbalah? s p i r i t ua l wo r k 153 a: 1. the iron wall is inside our hearts, between its egotistical intention for ourselves and the point in the heart, the screen, and the altruistic i

go through still other phases of development. it might take several more lifetimes before we arrive at kabbalah. finally, when we begin to study kabbalah, our every desire begins to grow within us. we become more egoistic, and therefore smarter. greater worldly desires are born, especially sexual ones. t h e k a b b a l a h e x p e r i e n c e 216 as the sages of the talmud say: after the ruin of the temple, the taste of intercourse was left for the workers of the lord alone. this means that the true taste of sexual pleasures remains only among those who grow spiritually. to a person who is not proficient in the structure of the worlds and who does not know the upper guidance, it sounds like the complete opposite, but to disciples of kabbalah it is clear that in our world, the pleasures an

to a generally low level of the jewish people. their enemies gained strength from above, attacked, conquered, destroyed and dispersed them. t h e k a b b a l a h e x p e r i e n c e 354 our condition is totally dependent on our spiritual level. it determines our strength and our destiny. if we want to feel better, we must ascend to a higher spiritual level. hence it is said, a generation in which the temple is not built is as the generation in which it was ruined. if we could climb to a spiritual degree where the temple could exist, in which people live in love, then the temple would have to be rebuilt. the higher governing force would instill the necessary desires in people and create general events that would lead to it. however, the level of our people has hardly improved since the ruin

temple is not built is as the generation in which it was ruined. if we could climb to a spiritual degree where the temple could exist, in which people live in love, then the temple would have to be rebuilt. the higher governing force would instill the necessary desires in people and create general events that would lead to it. however, the level of our people has hardly improved since the ruin of the temple. the change can come only through the studying of kabbalah, because it reveals to us the evil that reigns in us. t h e t h i r d t e m p l e v f i r s t i n o u r h e a r t s, t h e n i n s t o n e q: do we have to look for the ark? rebuild one? how can we live without the temple? the time has come. a: what will you get if you find the ark, or build a new one? and if you do build the te

LAITMAN M THE PATH OF KABBALAH

ts must be focused on studying the inner attributes that we are still unable to see in ourselves. all the worlds, partzufim, sefirot, names, everything the kabbalah speaks of, exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous, and the degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and our levels of ability to sense the creator. that is the only topic of discussion of the torah. that is also the only thing we speak of in our daily lives, because we talk about our feelings. in fact, all we feel is the influence of the creator. everything around us is no more than the influence of the creator on each and eve

begin to come with a need for a guidebook, which we know of as the written torah. although we have received the four parts of the torah with their entire spiritual scope, including the wisdom of kabbalah, over the years it has been used in many ways. at the same time, varying circumstances t h e pa t h o f k a b b a l a h 308 were organized from above to keep the mitzvot. for example, the ruin of the temple eliminated the possibility of keeping many of the mitzvot that are connected with the temple and the land. although the souls that come to our world grow coarser and need further correction, the number of practical mitzvot decreases. that is because these souls cannot be corrected by merely performing mitzvot. these souls need a special guide to the wisdom of kabbalah, because this is t

neration in the form of customs and laws. they determined that the customs of israel are laws. on the other hand, when there is no need to perform something in our world, we witness events that affect our ability to perform them. such events include the ruin of the first and second temples, exiles, and other catastrophes. as a result, people were unable to perform many of the mitzvot connected to the temple or the sanctity of the land. q: can we talk about the construction of the third temple and what it means? a: in every generation, different kinds of souls descend to this world. the first souls to descend were the finest, purest, and consequently the simplest. these souls had such a small will to receive that they had no desire to evolve in the physical world. consequently, it took many

ance and interest in certain mystical sciences. bookstores are loaded with books, films and magazines about extraterrestrials and other such phenomena. but these are merely midway points on the way to the ultimate question: what is the meaning of my life? although this question was asked in the past, the intensity behind it today is far greater. pa r t s e v e n: t h e i n n e r m e a n i n g 367 the temple represents the corrected state of the soul because it correlates with the state of the temple. it is said that the temple will be built only when relationships between people have been corrected (altruism. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doi

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

s. the inscription (second edition: our master h. a. instead of hiram abiff) chapter ix the higher degrees the masonic plane. the ceremony of installation. the mark degree. the holy royal arch. still higher. the rose croix. black masonry. white masonry. how to use the powers. our relation with angels. chapter x (chapter ix in first edition) two wonderful rituals the workings in egypt. the form of the temple of amen-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. t

men-ra. the building of the temple of amen-ra. the unveiling of the hidden light. the offerings. the descent of osiris. the distribution of the sacrament. the re-union of osiris. the shining of the light. the pledge and the blessing. the ceremony of the holy angels. the lodge and officers. the triangle of adepts. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pilla

s. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century there were many who thought that it could be traced no further back than the mediaeval guilds of operative masons, though some regarded these in turn as relics of the roman collegia. there may still be some who know no better than that, but a

n derived from these volumes. masons of various degrees will be able to select from it the features which remind them of their own ceremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and hor

ourse, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is copied not from an egyptian altar, but from an illustration in mr. evans f book on crete; but at a later period we find only a double cube. 10. there were two pillars at the entrance to the temple, and on them were squares representing earth and heaven(*ibid, p. 44) one of them bore a name which signified gin strength h while the name of the other signified gto establish h(*ibid, p. 121) this gateway was regarded as leading to the higher world of amenti, the world where the soul was blended with immortal spirit, and thereafter established for ever; so this was the figure of stabi

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

orship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish migrations. the prophets. the builders of k.s.t. the recasting of the rituals. the mingling of traditions. the transmission of the new rites. the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic my

amid, called in ancient egypt khut, the light. it was built on the most exact astronomical and mathematical calculations, and provided a veritable key in stone to the enigmas of the universe(*see the hidden life in freemasonry, pp. 228-30) 106. the initiates of the egyptian mysteries were symbolically engaged in the building of the pyramid, just as in our modern masonry we are engaged in erecting the temple of king solomon, both structures being intended to be emblematical of the building processes of nature. in the halls below the pyramid- those underground chambers which were mentioned by herodotus as being contained in an island, fed by a channel from the nile(*her. book ii, 124- certain of the ceremonies of the mysteries were held. these and other halls in and near the great pyramid ar

e of dedication should be done; and when the sun declined and evening came, there arrived on every coast a great multitude of priests, who according to their ancient order offered me many presents and gifts. then was all the laity and profane people commanded to depart, and when they had put on my back a new linen robe, the priest took my hand and brought me to the most secret and sacred place of the temple. thou wouldest peradventure demand, thou studious reader, what was said and done there: verily i would tell thee if it were lawful for me to tell, thou wouldst know if it were convenient for thee to hear; but both thy ears and my tongue should incur the like pain of rash curiosity. howbeit i will not long torment thy mind, which peradventure is somewhat religious and given to some devot

his only will i tell, which may be declared without offence for the understanding of the profane. 114. when morning came and that the solemnities were finished, i came forth sanctified with twelve stoles and in a religious habit, whereof i am not forbidden to speak, considering that many persons saw me at that time. there i was commanded to stand upon a pulpit of wood which stood in the middle of the temple, before the figure and remembrance of the goddess; my vestment was of fine linen, covered and embroidered with flowers; i had a precious cope upon my shoulders, hanging down behind me to the ground, whereon were beasts wrought of divers colours, as indian dragons, and hyperborean griffins, whom in form of birds the other part of the world doth engender: the priests commonly call such a

et circles, quite unknown to those who had not been through the inner work of the first degree; in these practical instruction was given on the development of the mental body, and the method of awakening accurate sight on the mental plane, so that the student was enabled to verify the teaching of the priests for himself. 137. in connection with this degree it may be of interest to mention that in the temple of philae the body of osiris is represented with stalks of corn springing from it which a priest waters from a vessel which he holds in his hand. an inscription sets forth that this is the form of him whom we may not name, osiris of the mysteries, who sprang from the returning waters(*cheetham, the mysteries, pagan and christian, p. 53- this symbolism referring among other things to the

LEMEGETON

fourth part of this booke is called ars almadel solomonis [sic, contayning 20 cheife spirits wch governe the four altitudes or the 360 degrees of the world& signes [zodiac &c. these twoo last orders of spirits is of good, and are called the true theurgia, and it is to be sought affter by divine seeking &c* the fifth part is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good a

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

hat some boundaries if deliberately and carefully maintained, can be extremely useful for magical work. it is such fine distinctions which separate the magician from the mere dissolusethe final volume in his magisterial study of the history of the devil, jeffrey burton russell contemptuously dismisses contemporary, religious satanism as represented by anton szandor lavey, the church of satan, and the temple of set. russell, obviously irritated by what he characterizes as satan chic, asserts that satan is by definition evil. hence modern satanism s effort to recover the positive satan of the romantic poets is inherently meaningless because it contradicts itself. alternately, in the same section where he discounts lavey and others as pseudo-satanists, russell characterizes jim jones s people

s clearly represented in the book of job, where satan is portrayed as a member of god s heavenly court a kind of celestial prosecuting attorney. satan s transformation into a true bad guy did not really begin until after the persians defeated the babylonians and returned the jews to palestine from babylonia. seeking to make them allies, the persians even gave the repatriated jews money to rebuild the temple. the persians were zoroastrians, a religion built around the notion of an ongoing, more or less evenly matched struggle between ahura mazda (in later zoroastrianism, uhrmazd, the god of light and the upper world, and angra mainyu (later ahriman, the god of darkness and the lower world. partially because of a friendly link with the persians, judaism took in influences from zoroastrianism

maritan, jacques. the sin of the angel. an essay on a re-interpretation of some thomistic positions. westminster,maryland: newman press, 1959. pegis, anton c. basic writings of saint thomas aquinas. new york: random house, 1945. tugwell, simon. human immortality and the redemption of death. london: darton, longman and todd, 1990. aquino, michael a. michael aquino (b. october 16, 1946, founder of the temple of set, was born in san francisco, california. after earning a b.a (1968) in political science from the university of california, santa barbara, he was commissioned in the army as a special operations officer (intelligence, special forces, psychological operations, civil affairs, and politico-military affairs. just before a 1969 1970 tour of duty in vietnam, he joined the church of sata

to the united states. assigned by the army to fort knox, kentucky, he organized a local grotto in nearby louisville, then gradually became the senior coordinator of grotto activities throughout the united states. in 1975, because of a decision by anton lavey to give away church priesthoods,aquino and most of the existing national leadership of the church resigned. shortly thereafter they founded the temple of set as an intended continuation and evolution of the church into a context intentionally divorced from judeo-christian mythology. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is

logy. aquino served as the temple of set s high priest until 1996, at which time he retired from the office, while remaining an active member. the temple of set teaches that what christianity has called satan is a corruption of the egyptian figure of set. set is not understood as a god of evil, but rather the personification of the individual consciousness or psyche. members( setians) can explore the temple s philosophy individually, or through local groups called archon 15 pylons. unlike the church of satan, which advocated a law of the jungle approach to society, the temple of set inclines more toward platonic idealism, encouraging setians to aspire to high standards of personal ethics despite the moral and cultural imperfections of the society around them. because of its descent from th

LIBER LXI

rrors and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a h

order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself: for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged unto you. beware lest you interpret them either in the light or in the darkness, for only in l.v.x. may they be understood. 31. also he confe

LIBER O

traction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 777, especially of the columns printed elsewhere in this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its numb

LIBER 141

er their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it is fittin

ures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire

LIBER 777

budge (op. cit, i, 97) with the phallic god min or amsu, and was identified by the greeks with pan. line 28: ahephi is hapi, one of the children of horus. line 29: add hequet (hekt. line 31: kabeshunt is probably qebhsennuf, one of the children of horus. line 32: i have no idea who mako is. in the golden dawn z1 paper the children of horus or canopic gods had invisible stations in the corners of the temple. the most immediate source for the elemental attributions, though, is the golden dawn paper on enochian chess where the four pawns of each side are referred to these god-forms. it is not clear why crowley omitted tuamutef for water (a g.d. coptic form of this name is cited in connection with the eagle kerub in a ritual in equinox i (3. in a myth recounted by budge (op. cit. vol. i p. 15

LIBER AASH

hy sap when the great god f.i.a.t. is enthroned on the day of be-with-us. 7. for two things are done and a third thing is begun. isis and osiris are given over to incest and adultery. horus leaps up thrice armed from the womb of his mother. harpocrates his twin is hidden within him. set is his holy covenant,that he shall display in the great day of m.a.a.t, that is being interpreted the master of the temple of a a, whose name is truth. 8. now in this is the magical power known. 9. it is like the oak that hardens itself and bears up against the storm. it is weather-beaten and scarred and confident like a seacaptain. 10. also it straineth like a hound in the leash. 11. it hath pride and great subtlety. yea, and glee also! 12. let the magus act thus in his conjuration. 2 liber a fash vel capr

LIBER ALEPH

o years i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such periods of recuperation are necessary to such souls as mine; and so no ill. but i fell from my will, and sought other ends in life; and so the hand came upon me, and tore away that which i desired, as thou knowest; also it is written in the temple of solomon the king. yet consider also these two years as a necessary preparation for that greatest of all events which befell me in el-kahira, in the land of khem, the choice of me as the word of the on. now then for a while i worked with my will, though not wholly; and again the hand reached forth and smote me. this, albeit my slackness was but as a boy playing truant, not a revolt ag

child of magick and of mystery? it is that i thy father am also in this ordeal of initiation at this hour. for the sun is nigh unto the end of the sign of he fishes in the thirteenth year of the on, and the new current of high magick leapeth forth as a flood from the womb of my true lady babalon. and a word hath come to me by he mouth of the scarlet woman, whose name is eve, or ahitha, concerning the temple of iuppiter that is builded for me. and therein is a woman appointed to a certain office. now this woman appeared to me in a vision when i was in the house of the juggler by the lake among the mountains, the sun being in cancer in the eleventh year of the on, even in the week after thy birth. and i think this woman to be her whom i call wesrun. but even while with a pure heart i did inv

mulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according to any of them; but five new operations are made possible; and these are the works proper to the perfected man. first, the work which lieth level, the vau with the h, is of he yang and the yin, and maketh one the human with the divine, as in the attainment of the master of the temple. yet his work hath his perversion, which is of death. thus then for these four works, they pertain all to the natural formula of the cross and rose. i the book of wisdom or folly 107 dg de operibus stell microcosmi, quorum sunt quattuor majores (of works of the star of the microcosm, of which there are four greater) my son, behold now the virtue and mystery of the silver star! for of th

e of understanding, whereby each and all of thy senses become constant and perpetual witnesses of the one eucharist, whereunto also they are ministers. so then to thee every phenomenon soever is the body of nuith in her passion; for it is an event; that is, the marriage of some one point of view with some one possibility. and this state of mind is notably an appurtenance of thy grade of master of the temple, and the unveiling of the arcanum of sorrow, which is thy work, as it is written in liber magi. moreover, this state, assimilated in the very marrow of thy mind, is the first stop toward the comprehension of the arcanum of change, which is the root of the work of a magus of our holy order. o my son, bind this within thine heart, for its name is the beatific vision. m liber aleph vel cxi

son? it is well, and blessed be the bed wherein thou was begotten, and the womb of thy sweet mother hilarion, my concubine, holy and adulterous, the scarlet woman! amen! l liber aleph vel cxi 136 e# de ecstasia samadhi, quo modo ab illis differt (of the ecstasy of samadhi, how it differs from these) onfuse thou not this beatific vision with the trances called samadhi; yet is samadhi the pylon of the temple hereof. for samadhi is the orgasm of the coition of the unlike, and is commonly violent, even as the lightning cometh of the discharge between two vehicles of extreme difference of potentials. but as i shewed formerly concerning love, how each such discharge bringeth either component more nigh to equilibrium, so is it in this other matter, and by experience thou comest constantly to int

LIBER ARARITA

ne. 9 v y 0. in the place of the cross the indivisible point which hath no points nor part nor magnitude. nor indeed hath it position, being beyond space. nor hath it existence in time, for it is beyond time. nor hath it cause or effect, seeing that its universe is infinite every way, and partaketh not of these our conceptions. 1. so wrote ou m the exempt adept, and the laughter of the masters of the temple abashed him not. 2. nor was he ashamed, hearing the laughter of the little dogs of hell. 3. for he abode in his place, and his falsehood was truth in his place. 4. the little dogs cannot correct him, for they can do naught but bark. 5. the masters cannot correct him, for they say: come and see. 6. and i came and saw, even i, perdurabo, the philosophus of the outer college. 7. yea, even

LIBER CCC KHABS AM PEKHT

doubt. therefore doubt not, but strike with all thy strength. note also, pray thee, this word .the law is for all..5 do not therefore .select suitable persons. in thy worldly wisdom; preach openly the 1 [quotations in this paragraph are from crowley.s poem argonauts. t.s] 2 [al i. 5] 3 [this may mean more than that the addressee was incarnate upon this planet. crowley.s doctrine of the master of the temple, based on passages in .the vision and the voice. includes the idea that after crossing the abyss, the magister templi is .cast forth. or manifests in one of the sephiroth below the abyss in particular; and that in the case of achad this was malkuth, the sphere of the elements. t.s] 4 [al i. 15] 5 [al i. 34] khabs am pekht 3 law to all men. in our experience we have found the most unlike

ficult to decide on such a point, but we may be sure that the event will show that the exact wording was so shaded as to prove to us absolute foreknowledge on the part of that most holy angel who uttered the book. note, pray thee, further, in verse 39, how the matter proceeds .all this..i.e. the book of the law itself. and a book to say how thou didst come hither. i.e. some record such as that in the temple of solomon the king.1. and a reproduction of this ink and paper for ever. i.e. by some mechanical process, with possibly a sample of paper similar to that employed..for it is in the word secret and not only in the english. compare ccxx iii:47, 73. the secret is still a secret to us. and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beau

LIBER CCXLII AHA

interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by the opening of the eye of shiva; the annihilation of the universe. the adept is destroyed, and there arises the master of the temple. the pupil, struck with awe, proclaims his devotion to the master; whereat the latter bids him rather unite himself with the augoeides. yet, following the great annihilation, the adept reappears as an angel to instruct men in this doctrine. the majesty of the master described. the pupil, wonder-struck, swears to attain, and asks for further instruction. the master describes the eight li

LIBER CHANOKH

ul. arise, saith the first: move thereofre unto his servants! shew yourselves in power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our

the name of the same your god, lift up, i say, yourselves! behold! his mercies florish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxi

as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the

,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentagram of spirit acitve and pronounce these names: hyha alga bitom [make the invoking pentagram of fire, and pronouce \yhla twabx hwhy] the forty-eight keys or calls 28 [make the sig

mine own righteousness, saith the lord: whose long continuance shall be as bucklers to the stooping dragon, and like unto the harvest of a widow. how many are there which remain in the glory of the earth, the forty-eight keys or calls 30 which are, and shall not see death until the house fall and the dragon sink? come away! for the thunders (of increase)9 have spoke. come away! for the crowns of the temple and the robe of him that is, was, and shall be crowned are divided! come forth! appear! to the terror of the earth, and to our comfort, and [to the comfort] of such as are prepared. the angle of e of d in the tablet of d. the princess of the rushing winds, the lotus of the palace of air. the ninth key micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho olani od

LIBER CLXV A MASTER OF THE TEMPLE

ndication of any such thing is found in any of the dee material. they are generated by a process effectively reversing that used to derive the shem ha-mephorash or divided name of god; that is, the first name is created by taking the first letter from each of the names of the aires in order, inserting vowels rules to make it pronouncable; similarly for the second and thin : liber clxv a master of the temple v a\a\ publication in class b 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplic

s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius frater vnvs in omnibvs from the photograph by henry b. camp the master is represented in the robe of, and described by his name as, a probationer, as if to assert his simplicity. he is in his favourite asana, the dragon, in profound holy meditation. 129 a master of the temple section i april 2, 1886, to december 24, 1909 charles stansfeld jones, whom i shall usually mention by the motto v.i.o, which he took on becoming a probationer of the a\a, made his entry into this world by the usual and approved method, on april 2nd 1886 e. v, having only escaped becoming an april fool by delaying a day to summon up enough courage to turn out once more into this cold an

eel that this is but the beginning of the reflection of thee. o god, wrap me utterly away, beyond even this bliss. let me be utterly consumed in thine essence. amen. liber clxv 155 however, on the day, the 12th of october, when he came actually to use his invocation (prepared and illuminated during his retirement) expecting the result might occur, he writes as follows: at precisely 6:50 i entered the temple, lit the incense and robed. all being in order i knelt in prayer and at 7 p.m. i arose and performed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt ver

neophyte, followed by the necessary documents. answered this on feb. 28th. this letter from the chancellor of a\a\ passing frater v.i.o. to the grade of neophyte, contained the following passage, which is important, in the light of later events: we wish our body to be a body of servants of humanity. a time will come when you will obtain the experience of the 14th thyr. you will become a master of the temple. that experience must be followed by that of the 13th thyr, in which, the master, wholly casting aside all ideas of personal attainment, busies himself exclusively with the care of others. the year 1913 was an important one for frater v.i.o. in many ways. for one thing, it was during this period that he was forced to stand alone, and to rely upon himself and his own judgment of what was

LIBER COLLEGII SANCTI

verywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary tests, and repeat to him his appointed part in the temple of initiation. 9. he shall in every way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! the oath of a dominus liminis i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

ding ultimately to the blank wall.what is matter? and an infinity of physiological researches, each (similarly) leading to the blank wall.what is mind? even so, the relation between the two ideas is unthinkable; causality is itself unthinkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of y and z for x, and values of x and z for y. all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the philosophers a

LIBER CXX

of the abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to be signed and other work completed. several papers were attached to this, which includes the opening and closing of the temple, as well as the initiation ritual for zelator (which has to be performed under four eyes. these were: schedule a: opening, closing, initiatiation ritual of zelators (this paper. schedule b: the form of initiation of adepti (it is explicitly stated that there shall be no form of initiation for magisters. schedule c: gives the conditions by which magisteri appoint adepti to help zelators

ives the conditions by which magisteri appoint adepti to help zelators, and notes that the general plan of the o.t.o. is to be put before all members of the order( of thelemites. ritual cxx called "of passing through the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. ta

(rising he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, beautiful of fire in the boat of millions of years, be they favorable unto us, and let thy light and beauty be with us thy lovers in the house of peace! abrahadabra 111- 11111- 111 (he knocketh [this opening and closing of the temple is observable on all occasions. any other ceremony, such as evocation, invocation, initiation and all secret rituals, should be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries

the hands of the candidate "i am thy father that lifteth thee up (he raises the candidate "thou givest breath to their nostrils, and they take hold of the bows of thy bark in the horizon of manu. thou art beautiful every day, o ra! may thy mother nuit embrace- victorious (the officer looses and lets fall the shroud, and embraces the candidate. the officer leaves the candidate, and circumambulates the temple 11 times widdershins, chanting the song even as the traitors breath. etc (he then approaches the candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawi

candidate and says "repeat after me: i who am nothing deny all that i was; i who am nothing affirm all that i shall be. i swear that as nuit is about me, as hadit is within me, so am i ra-hoor-khuit! and blessing and worship to the beast, the prophet of the lovely star (the officer withdrawing the brand 666 from the altar, marks the candidate on brow, heart& head. the officer now circumambulates the temple 11 times reciting "i am the girdle of the robe of the god nu (here he robes the candidate in the proper robe) which shineth and sheddeth light upon that which belongeth to his breast, sending forth light into darkness, bringing to peace the two gods that are at war in his heart. mine is the mighty spell that raiseth up him that was fallen. i have taken possession of the lord of darkness

LIBER DCCCLX JOHN ST

-lingam formula in the ieou section [we cannot understand this passage.1 it presumably refers to the .preliminary invocation. in the goetia of king solomon, published s.p.r.t, boleskine foyers, n.b, 1904..ed, and not troubling even to formulate carefully the elemental hosts, or to 1 [since .ed. is presumably crowley acting as his own editor, this may just be a piece of deliberate obtuseness. see .the temple of solomon the king. in equinox i (8) and .liber samekh. for the technique alluded to. t.s] liber dccclx 46 marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50. but as i was ill last night, and as the morning has broken chill and damp, i

id, there is no answer to it; and as these seven days have left me fairly master of the fortress, i caught him young, and assigned him promptly to the oubliette. i put down this.not as a .pose..but because the business is so gigantic. it encourages me immensely; for if my dweller on the threshold be that most formidable devil, how vast must be the pylon that shelters him, and how glorious must be the temple just beyond! 9.30. it seems that there was one more mistake to make; for i fve made it! i started to attempt to awaken the kundalini.the magical serpent that sleeps at the base of the spine; coiled in three coils and a half around the sucumna; and instead of pumping the pr.na up and down the su.umna until .iva was united with .akti in the sahasr.ra-cakra, i tried. god knows why; i fm st

in the adept) is the tamo-guna, the power of elemental darkness, broken once and for ever, so that his sleep is vivid and rational as another man fs waking; his waking another man.s s.madhi; his s.madhi.to which he ever strives? at least this later view is suggested by the rosicrucian formula of reception: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross!1 and by the hindu statement that in the attained yog. the kundalin. sleeps in the sv.disth.na, no more in the m.l.dh.ra-cakra. see also the rosicrucian lecture on the microcosmos, 1 [from the adeptus minor ritual of the r.r. et a.c] liber dccclx 86 where this view is certainly upheld, the qliphoth of an adept being balanced and trained to fill his malkuth, vacated by

liquid and colourless brilliance fading beyond the edges into a flame of white and gold. the rosy cross flashing with lustre ineffable. and more, much more liber dccclx 92 which ten scribes could hardly catalogue in a century. the vision of the holy guardian angel itself; yet was he seen as from afar, not intimately. therefore is o. m. not content with all this wonder; but will now orderly close the temple, that at the beginning of the tenth day.and ten are the holy sephiroth, the emanations of the crown; blessed be he. he may make new considerations of this operation whereby he may discover through what error he is thus betrayed again and again into failure. failure. failure. 11.49. the temple is closed. now then, o lord adonai! let the tenth day be favourable unto o. m. for in the strug

LIBER DCCCXI ENERGIZED ENTHUSIASM

10 stone 8 lb, which had been my fighting weight when i was ten years younger. we walked some twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so; of their excellence i will not speak. here is a rough list from memory; it is far from exhaustive (1) some dozen books of a a instruction, including gliber astarte, h and the temple of solomon the king for equinox vii (2) short stories the woodcutter. his secret sin (3) plays: his majesty's fiddler. elder eel. adonis. the ghouls. written straight off, one after the other. mortadello. energized enthusiasm 3 (4) poems: the sevenfold sacrament. a birthday (5) fundamentals of the greek qabalah (involving the collection and analysis of several thousand words. i think th

LIBER HHH

16. and this being accomplished, thou mayest enter again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should

LIBER ISRAFEL

ing precautions to avoid infection (sterilising blades, and cleaning the wound and applying antiseptic. further, performing them in public may get one locked up, either under offensive weapon laws or the mental health actedliber israfel svb figvra lxiv v a a publication in class b imprimatur: n. fra. a a 1 [this book was formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5

LIBER LIBERI VEL LAPIDIS LAZULI

r the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 14.06.200. liber liberi vel lapidis lazvli advmbratio kabbala agyptiorvm svb figvra vii being the voluntary emancipation of a certain exempt adept from his adeptship. these are the birth-words of a master of the temple v a a publication in class a 1 prologue of the unborn 1. into my loneliness comes. 2. the sound of a flute in dim groves that haunt the utmost hills. 3. even from the brave river they reach to the edge of the wilderness. 4. and i behold pan. 5. the snows are eternal, above. 6. and their perfume smokes upwards into the nostrils of the stars. 7. but what have i to do with these? 8. to me

vii 9 48. o god! o god! 49. i am a fool to love thee; thou art cruel, thou withholdest thyself. 50. come to me now! i love thee! i love thee! 51. o my darling, my darling.kiss me! kiss me! ah! but again. 52. sleep, take me! death, take me! this life is too full; it pains, it slays, it suffices. 53. let me go back into the world; yea, back into the world. 10 iii 1. i was the priest of ammon-ra in the temple of ammon-ra at thebai. 2. but bacchus came singing with his troops of vineclad girls, of girls in dark mantles; and bacchus in the midst like a fawn! 3. god! how i ran out in my rage and scattered the chorus. 4. but in my temple stood bacchus as the priest of ammon-ra. 5. therefore i went wildly with the girls into abyssinia; and there we abode and rejoiced. 6. exceedingly; yea, in good

LIBER LVII

e h or a gtragedy. h it is a personal failing that can be corrected through the direct application of will. chemical dependency (addiction) to any substance listed below is considered a disqualifying factor to an aspirant seeking the 3rd degree. the iot desires individuals who are proactive and in control of their own wictthe animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32. t 32 bis. c 31 bis 3 the temple of solomon the king (continued) great as were frater p..s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was.in a sense.with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. f

norance of hebrew and philosophy, pretends in his translation of v. rosenroth. second is without limit [ws ya, i.e, infinite space. this is the primal dualism of infinity; the infinitely small and the infinitely 26 [reprinted heidelberg: georg olms, 1974; it may be found in academic libraries. t.s] 27 [figures mostly taken from golden dawn teachings or rituals which accompanied the instalments of the temple of solomon the king in equinox i (2-3. most can be found in regardie, golden dawn. t.s] 28 [i.e, crowley. t.s] 18 liber lviii great. the clash of these produces a finite positive idea which happens (see tycarb29 for a more careful study, though i must not be understood to indorse every word in our poet-philosopher.s thesis) to be light, rwa. this word rwa is most important. it symbolise

isc or thunderbolt. also there is gwj, a circle or orbit; dwz, to seethe or boil; and some other words, which we will neglect in this example, though we should not dare to do so if we were really trying to find out a thing we none of us knew. to help our deduction about redemption, too, we find hdj, to brighten or make glad. we also work in another way. i is the straight line or central pillar of the temple of life; also it stands for unity, and for the generative force. a is the pentagram, which means the will of man working redemption. o is the circle from which everything came, also nothingness, and the female, who 30 [published as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and

those who have understood (favoured of god) have found therein aaron.s rod that budded, the staff of life itself, yea, the venerable lingam of mahasiva! it is for us to trace the researches of frater p. in the qabalah, to show how from this storehouse of child.s puzzles, of contradictions and incongruities, of paradoxes and trivialities, he discovered the very canon of truth, the authentic key of the temple, the word of that mighty combination which unlocks the treasure-chamber of the king. and this following is the manuscript which he has left for our instruction. 30 liber lviii an essay upon number (may the holy one mitigate his severities toward his servant in respect of the haste wherewith this essay hath been composed! when i travelled with the venerable iehi aour in search of truth

sort of intermediate condition of stability.50 for how can one proceed from the 2 to the 0? 120 is also o, a very important name of god.51 46 [matthew xxiv.27; cf. luke xvii, 24] 47 [elsewhere crowley renders aum in hebrew as \wa= 47, e.g. in the formula of aumgn discussed in mtp, which thus enumerates to 100, or \wawm= 93 (not counting the concealed yod) in liber dclxxi] 48 [the installment of .the temple of solomon the king. in equinox i (3) contained an account of the g.d. adeptus minor ritual. see also the golden dawn. t.s] 49 [al i. 24-25; 6 50= 0.12] 50 [cf. gen vi. 3. t.s] 51 [also if we use the same fudge that crowley used to get logos to 93, 120= l, lux (there are at least two other ways by which lvx can be equated with 120 but they are both hideous fudges. t.s] 36 liber lviii 12

LIBER LXI VEL CAUSAE

rrors and deceits of the former one. 21. without authority they could not do this, exalted as their rank was among adepts. they resolved to prepare all things, great and small, against that day when such authority should be received by them, since they knew not where to seek for higher adepts than themselves, but knew that the true way to attract the notice of such was to equilibrate the symbols. the temple must be builded before the god can indwell it. 22. therefore by the order of d.d.s. did p. prepare all things by his arcane science and wisdom, choosing only those symbols which were common to all systems, and rigorously rejecting all names and words which might be supposed to imply any religious or metaphysical theory. to do this utterly was found impossible, since all language has a l

order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist. 29. also one v.v.v.v.v. arose, an exalted adept of the rank of master of the temple (or this much he disclosed to the exempt adepts) and his utterance is enshrined in the sacred writings. 30. such are liber legis, liber cordis cincti serpente, liber liberi vel lapidis lazuli and such others whose existence may one day be divulged to you. beware lest you interpret them in either in the light or the darkness, for only in l.v.x. may they be understood. 31. also he conferr

LIBER LXVII THE SWORD OF SONG

te derision in the man.s mind! why, fool, i think i am as clever as yourself, at least as skilled to wake the elf of jest and mockery in a wink. i can dismiss with sneers as cheap as your this fabric of mine own, one banner of my mind o.erthrown just at my will. how true and deep is carroll47 when his alice cries .it.s nothing but a pack of cards. there.s the true refuge of the wise; to overthrow the temple guards, deny reality. and now (i.ll quote you scripture anyhow) what did the sage mean when he wrote (i am the devil when i quote .the mere terrestrial-minded man knows not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede succe

iris is more supernatural than a baptist chapel in brixton, then they notes 61 are sectarians, and only sectarians of no more value to humanity than those who think that the english soil is the only soil worth defending, and the baptist chapel the only chapel worth of worship (sic. but mr. crowley is a strong and genuine poet, and we have little doubt that he will work up from his appreciation of the temple of osiris to that loftier and wider work of the human imagination, the appreciation of the brixton chapel. g. k. chesterton. 778, 779. the rest of life, for self-control, for liberation of the soul.81 who said rats? thanks for your advice, tony veller, but it came in vain. as the ex-monk (that shook the bookstall) wrote in confidence to the publisher. existence is mis.ry i. th. month ti

asses of phenomena of the order anciently denominated magical, phenomena which, since the human mind has had its present constitution, have been translated into language, classified, sought after, always above language, but not beyond a sane and scientific classification, a rigid and satisfactory method, as i most firmly believe. it is to establish such a method; to record in the language, not of the temple, but of the laboratory, its results, 1 it is of course a special kind of effort, not mere struggle. that i make this appeal; that i seek to enlist genuine, not pseudo-scientific men in the research; so that our children may be as far in advance of us in the study of the supernormal phenomena of the mind as we are in advance of our fathers in the sciences of the physical world.1 note car

his practical sense of my intention. i care nothing for the academic meanings of the steps in the path; what they meant to the arahats of old is indifferent to me .let the dead past bury its dead. what i require is an advance in the knowledge of the great problem, derived no longer from hearsay revelation, from exalted fanaticism, from hysteria and intoxication; but from method and research. shut the temple; open the laboratory! xi. the twilight of the germans.2 it is a commonplace of scientific men that metaphysics is mostly moonshine; that it is largely an argument in a circle cannot easily be disputed; that the advance since aristotle is principally verbal none may doubt; that no parallel advance to that of science has been made in the last fifty years is certain. the reason is obvious

LIBER MMCMXI NOTE ON GENESIS

ns. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is the primal fire* as it is written .thy youth shall be renewed as the eagle.s [psalm ciii, 5] now the eagle is n. for further consideration of this 13, vide in the portal ritual the explanation of that terrible key. see account of this ritual in .the temple of solomon the king. also, 13 is the numeration of dja= unity, as also is the great name of god, la, by aiq bekar or temurah. liber mmcmxi 14 y is the hand* symbolising power in action, and its taro key is the hermit and the voice of light, the prophet of the gods. thus .proclaimed is the reign of the gods of light. t is the last letter of the alphabet, the finis, the omega, the univers

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

been reproofed against a facsimile of the equinox. footnotes are presumably by bennett, with the exception of those signed .p. which are by crowley, and any others in square brackets, which are by the present editor. issues which cannot be dealt with in a brief footnote are discussed below. the text and footnotes contain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chal

LIBER O

eated of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 777, especially of columns i.,clxxxii.3 when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations .the temple of solomon the king. in equinox i (2. crossreferences are given) 2. if we take an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, i

LIBER OS ABYSMI VEL DAATH

ve communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see also liber 156 for the preparation) also concerning the reward thereof, of his entering into the palace of the king fs daughter, and of that which shall thereafter befall, let it be understood of the master of the temple. hath he not attained to understanding? yea, verily, hath

LIBER SAMEKH

ccount of its limitations is the most disastrous blunder; it is the common cause of the calamities which strew so many shores with the wreckage of the mystic armada. bigotry, arrogance, bewilderment, all forms of mental and moral disorder, so often observed in people of great spiritual attainment, have brought the path itself into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. one must treat

viduality, in the antithetical artifice which is the device of mind, and in a balanced triplicity of modes or states of being, whose combinations constitute the characteristics of cosmos. it includes also a standard of structure, a rigidity to make reference possible. upon these foundations of condition, which are not things in themselves, but the canon or code to which things conform, is builded the temple of being, whose materials are themselves perfectly mysterious, inscrutable as the soul, and like the soul imagining themselves by symbols which we may feel, perceive, and adapt to our use without ever knowing the whole truth about them. the adept sums up all these items by claiming authority over every form of expression possible to existence, whether it be a gspell h (idea) or a gscour

ble for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fulness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into

finally gets sick of playing nice and knees him in the groin. vide genesis xxxii, 25. 35 yes, aleister. 36 the allusion is probably to ii corinthians xii, 12. endnotes 55 liber viii 37 a crowley ritual of this title (also known as ritual cxx) has been published as facsimile ms, and transcripts thereof posted on the internet, although the ritual in question does not contain a clear description of the temple, aside from the fact that it contains a ten and a half foot long green porcelain boat, presumably on wheels, which has to circle the temple. in any case i have been reliably informed (private communication) that a revised and more practical version of this ritual survives in an unpublished crowley ms notebook. 38 storax. 39 this is the oil of abramelin; see the book of the sacred magic

LIBER SEPTEM REGUM SANCTORUM

ii the ceremony of the seven holy kings probationers, who are idle or luxurious, shall be given a task suitable to their natures. if they refuse the task from laziness or from a feeling that they have more important business (as their neophyte may judge) then may v.v.v.v.v. 8 =38 himself inform them with much deference that they are now fitted for admission to the mystery of the seven holy kings. the temple is arranged as shewn in the attached illustration.1 the god of the first throne hath robes of deep blue; second violet; 3rd. scarlet; 4th. orange; 5th. green; 6th. pale yellow; 7th. bright blue.2 the other officers are the hegemon, clad in white& masked in white& in his hand is the phoenix wand of the planets;3& the hiereus, masked in black& robed in black, in his hands are the scourge&

his neophyte) into the hall. taken to the altar, on which burns a small fire of odorous wood, cedar or sandal or lign aloes, he is made to kneel thereat& the black officer comes forward threatening him with his scourge& saith: hiereus: who art thou? hegemon (for cand: i am the aspirant to the sacred& sublime order of a\a& i seek the aid of osiris. 1 missing in this copy. but the text implies that the temple contains (i) an altar of some kind, probably in the west (near the entrance to the room (ii) seven thrones for the planetary stations, probably arranged in a heptagon, with the fourth in the east (iii) a dais of seven steps in the east, beyond the station of sol, with a throne atop it, and (iv) a small side room, a dark dungeon. 2 they should also have appropriate masks and weapons. 3 s

ce. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou to me, as thou wast welcome to my brethren; thou didst but lift up thine hand in aspiration to the brotherhood immortal& thou hast swept the seven chords of the celestial harp. pass thou on. 4 they go back, not to the altar, but to the little door of the temple, within which is a dark dungeon. the hegemon thrusts him furiously into this with hand& foot, all crying aloud: osiris is a black god. there he must remain for seven hours (if at any point previous in the ritual he should say: i ask not these blessings; i seek osiris. what saith yon silent dark one? or words of similar purport, the hegemon answers, removing the hoodwink once and for all

then, each from his place, adore him while the two officers support him on either side& the hierophant addresses him: frater_ this day have i symbolically placed thee in the seat of a brother of the a\a. see to it that thy life truly reflect this gradual conquest of the powers7 of the seven& never forget that thy path is the path of osiris,8& that osiris is a black god. they then conduct him from the temple) after the seven hours are past, the aspirant is rescued by osiris, the black officer, in the words already given, omitting verily thou sayest well& using a sterner tone for the beginning of the speech. the ceremony then proceeds as before. source: this text was emailed to me in january of 2001. i am unaware of its provenance. certain errors in the copy i was sent suggest it had been oc

LIBER STELLAE RUBEAE

nd with music and what else he will bring forward the victim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things

LIBER THISHARB

he h let him say, geh ma i. h 1 [chaldaan oracles, fragment 172 in westcott and cory editions; westcott fs translation with glosses by crowley. t.s] 2 the formula of the great work gsolve et coagula, h may be thus interpreted. solve, the dissolution of the self in the infinite; coagula, the presentation of the infinite in a concrete form to the outer. both are necessary to the task of a master of the temple. 3 [liber 418, 14th athyr, slightly paraphrased] 4 liber bracyt vel via memoria (e) let him learn to read backwards. in this it is difficult to avoid cheating one's self, as an expert reader sees a sentence at a glance. let his disciple read aloud to him backwards, slowly at first, then more quickly (f) of his own ingenium let him devise other methods. 12. in this his brain will at firs

LIBER TRIGRAMMATON

s divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the woman arose, and veiled the upper heaven with her body of stars. 2 liber trigrammaton now then a giant arose, of terrible strength; and asserted the spirit in a secret rite. and the master of the temple balancing all things arose; his stature was above the heaven and below earth and hell. against him the brothers of the left-hand path, confusing the symbols. they concealed their horror [in this symbol; for in truth they were the master flamed forth as a star and set a guard of water in every abyss. also certain secret ones concealed the light of purity in themselves, protecting it from

LIBER V VEL REGULI

rightful to them that there is no longer an idol to adore with anthems, and to appease with the flesh of their firstborn. each scrambles in the bloody mire of the floor to snatch some scrap for a relic, that he may bow down to it and serve it. so, even today, a mass of maggots swarm heaving over the carrion earth, a brotherhood bound by blind greed for rottenness. science still hesitates to raise the temple of rimmon, though every year finds more of her sons impatient of naaman.s prudence. the privy council of the kingdom of mansoul sits in permanent secret session; it dares not declare what must follow its deed in shattering the monarch morality into scraps of crumbling conglomerate of climatic, tribal, and person prejudices, corrupted yet more by the action of crafty ambition, insane imp

LIBER VII

le for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is without. and at the end of the ninety-one days he shall return into

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

hows just how perva- introduction 35 sive the influence of christian liturgy was on the view of late nordic paganism of snorri and other icelandic intellectuals. the word hlaut is cognate with english glot, h as in gto cast lots. h i cannot find a reasonable translation, so i have left it in the original. it was the ancient custom, when a blot was to be held, that all farmers should come to where the temple was, and to transport there the supplies they would need as long as the banquet lasted. at the banquet everyone was to drink beer. all sorts of cattle and horses were killed there, and all the blood that came from them was called hlaut, and the vessels in which it stood hlaut-bowls, and the hlaut-twigs were made like an aspergillum [a brush used to sprinkle holy water in catholic liturg

s long as the banquet lasted. at the banquet everyone was to drink beer. all sorts of cattle and horses were killed there, and all the blood that came from them was called hlaut, and the vessels in which it stood hlaut-bowls, and the hlaut-twigs were made like an aspergillum [a brush used to sprinkle holy water in catholic liturgy. with it one was to redden the pedestal together with the walls of the temple inside and out and also to sprinkle it on the people, while the meat of the slaughtered animals was to be cooked for people to enjoy. a tankard was to be carried to the fire, and the one who made the banquet and was the chieftain should bless the tankard and all the sacrificial meat and should first toast odin.that should be drunk for victory and for the kingdom of his king.and after th

very earliest skalds, in the scene in thor fs duel with hrungnir in which the whetstone is lodged in the god fs head. elsewhere in this stanza einridi is called both earth fs son and odin fs son. it is also found in the vellekla of einar helga- deities, themes, and concepts 103 son skalaglamm, a poem in praise of hakon the hladir jarl, probably from around 975.985 c.e. in this stanza he refers to the temple lands of einridi and all the gods (bond. the form with d in the second syllable is younger. my translation of the name (either form) is what i think a norseman would have thought it meant; some scholars have thought that etymologically it may originally have meant glone ruler. h it is worth noting that this name is attested on rune stones for human beings, who may therefore have been na

eted creation (stanza 19, gathering place of the gods (27, ancillary to baldr fs death (31, shaking symbol of the imminent demise of the cosmos (46.47, and finally, in the wooden lots chosen by hoenir (stanza 63) after ragnarok, it is the symbol of the new world. in his description of the pagan temple at old uppsala written around 1070, adam of bremen says that a large yew tree stands in front of the temple and that it is from the branches of this tree that sacrificial victims are hung. the connection with yggdrasil is obvious: a large tree at the center of the religious landscape. the concept of a gworld tree h is widespread in eurasia, and where shamanism is used the tree is often the path taken by the shaman into the worlds of the spirits. see also bestla; nidhogg, ratatosk references a

LUCIFERIAN INITIATION VIA NOCTURNE

along with the center the sigil of lucifer, so that the initiate is actually calling down the essence of the serpentine mind, the luciferian core of the self as a background for the sabbatic initiation. each small part manifests as a whole in the end. the initial ceremony should be a banishing ritual, and before a bath to cleanse the body for the actual initiation. anoint with oil, incense within the temple to allow the mind entrance into the astral mysteries. by closing your eyes and focusing on a small dot which slowly becomes a torch, imagine the light growing closer and closer. a great black shape draws near you holding the torch, the figure of black has the sounds of goats around him, a great and strange musick may be heard as he appears before you. greet this figure: by the torch of

LUCIFERIAN SORCERY

he great shades of awakening. the primary goal of the witch or sorcerer is to separate the spirit from flesh and control the mind on many levels, it is the seat of our immortal possibility of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by mo

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ideas. the first degree on the tree of life the first degree tracing board gives an overview of western metaphysics and of the objectives of masonry. the idiom in which masonry's teaching is communicated in the ritual is the building of king solomon's temple; and our the key to interpreting masonic symbolism will be to remember that in one of the volumes of the sacred law we are told that. ye are the temple" masonic labor is interior work, work on one's self. when a candidate is first admitted into the order he is said to be an apprentice, and as a beginner his labors take place on the ground floor of the temple. in kabbalistic terms, we may think that the ground floor corresponds to the lower face of the tree, the part of the psyche in intimate contact with the physical world. in figure 1

notice the sun; it is a very unusual building that has the sun shining inside! with his treatment of the sun the artist tells us that, in spite of his meticulous attention to detail, it is not a physical structure that is represented here. masonically, it is a representation of solomon's temple; and the interior sun is a representation of the divine presence. here, again, we remember that. ye are the temple" this is a representation of the individual human being. probably you have already recognized the pattern to which i have been alluding throughout this writing: this is a ladder (it has become a staircase) between two opposite verticals. i believe this to be a symbolic reference to the tree of life. just to finish off this general correspondence, note that there are four levels in the p

ll is inconsistent with the existence of a limitless being. in the course of the mystical ascent there comes a time when one must surrender one's freewill to the divine will; and, indeed, one must give up one's concept of one's self as an separate entity. at the start of the third degree ritual drama we learn that personage being represented by the candidate has been making his daily devotions in the temple, the place of the divine presence. in the course of the drama it is this independent, separate self, represented by the junior warden, which is slain. after the "death" the posture to which the candidate is restored suggests a oneness with an elevated consciousness close to the top of the tree and represented by the master; it is an idea consistent with the teaching of "the luminous mir

's face, you have access to his persona, an aspect of his psyche, at the yesod of yezirah. that is the nature of daat; and with that in mind, let us turn to the consideration of the royal arch. the three degrees of masonry take place at the building of king solomon's temple. that temple was the wonder of its age, but it had a difficult history. in the process of various invasions of the holy land the temple was finally destroyed. it was to be rebuilt several hundred years later, and the ritual drama of the royal arch takes place at that rebuilding.75 the top half of figure 18 shows the ruined temple. remember that our approach to understanding masonic symbolism is the scriptural passage that has guided us this far. ye are the temple" the top of figure 19 is a picture of each of us as we li

e temple" the top of figure 19 is a picture of each of us as we live our lives in the physical world "after the fall" as they would have said in the renaissance. but as the workmen began clearing the site for the rebuilding they discovered a vault (bottom half of figure 19) which was quite unknown and still in its original state pristine, undamaged, and completely unaffected by the destruction of the temple. what is the nature of this vault? what does it mean for us? well, on the floor around the pedestal we see the signs of the zodiac, and that is a clue. but it is unnecessary for us to speculate. the artist has given us a detailed picture in figure 20 which is a beautiful representation of the chapter of the royal figure 19. tracing board of the royal arch degree, john harris, c. 1820. f

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e temporal head of the state religion (see wilkinson's manners and customs of the egyptians) a limited number were admitted into the greater mysteries: these preserved their secrets inviolate. much of the information concerning the rituals of the higher degrees of the egyptian mysteries has been gleaned from an examination of the chambers and passageways in which the initiations were given. under the temple of serapis destroyed by theodosius were found strange mechanical contrivances constructed by the priests in the subterranean crypts and caverns where the nocturnal initiatory rites were celebrated. these machines indicate the severe tests of moral and physical courage undergone by the candidates. after passing through these tortuous ways, the neophytes who survived the ordeals were ushe

ained the pal aces, temples, and other public buildings. in its center, surrounded by a wall of gold, was a sanctuary dedicated to cleito and poseidon. here the first ten princes of the island were born and here each year their descendants brought offerings. poseidon's own temple, its exterior entirely covered with silver and its pinnacles with gold, also stood within the citadel. the interior of the temple was of ivory, gold, silver, and orichalch, even to the pillars and floor. the temple contained a colossal statue of poseidon standing in a chariot drawn by six winged horses, about him a hundred nereids riding on dolphins. arranged outside the building were golden statues of the first ten kings and their wives. in the groves and gardens were hot and cold springs. there were numerous tem

ain was divided into sections, and in time of war each section supplied its quota of fighting men and chariots. the ten governments differed from each other in details concerning military requirements. each of the kings of atlantis had complete control over his own kingdom, but their mutual relationships were governed by a code engraved by the first ten kings on a column' of orichalch standing in the temple of poseidon. at alternate intervals of five and six years a pilgrimage was made to this temple that equal honor might be conferred upon both the odd and the even numbers. here, with appropriate sacrifice, each king renewed his click to enlarge the scheme of the universe according to the greeks and romans. from cartari's imagini degli dei degli antichi. by ascending successively through

earance, and date of destruction--9600 b.c. in the midst of the central island of atlantis was a lofty mountain which cast a shadow five thousand stadia in extent and whose summit touched the sphere of ther. this is the axle mountain of the world, sacred among many races and symbolic of the human head, which rises out of the four elements of the body. this sacred mountain, upon whose summit stood the temple of the gods, gave rise to the stories of olympus, meru, and asgard. the city of the golden gates--the capital of atlantis--is the one now preserved among numerous religions as the city of the gods or the holy city. here is the archetype of the new jerusalem, with its streets paved with gold and its twelve gates shining with precious stones "the history of atlantis" writes ignatius donne

biric mystery" the mysteries of the cabiri were divided into three degrees, the first of which celebrated the death of cashmala, at the hands of his three brothers; the second, the discovery of his mutilated body, the parts of which had been found and gathered after much labor; and the third--accompanied by great rejoicing and happiness--his resurrection and the consequent salvation of the world. the temple of the cabiri at samothrace contained a number of curious divinities, many of them misshapen creatures representing the elemental powers of nature, possibly the bacchic titans. children were initiated into the cabirian cult with the same dignity as adults, and criminals who reached the sanctuary were safe from pursuit. the samothracian rites were particularly concerned with navigation

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

cities during the 5th and 6th centuries implies that far from declining romano-british culture was undergoing a renaissance during this period. the main deities of brigantia/rheged were naturally enough brigantia (brigit) and cocidius (goch in modern welsh i.e. the red one. cocidius was a god of hunting and the forest who had a cult centre at bewcastle in cumberland. at bewcastle or fanum cocidi the temple of cocidius there was both a fort and a temple. the strong roman military presence soon became a part of the local mix and cocidius quickly became associated with mars& also silvanus the son of mars) as mars cocidius who was widely worshiped by the civil and military population alike. the roma n military had a tradition (for the most part, jews and druids aside) of respecting the genius

MASTERING WITCHCRAFT

magog. prehistoric version of the god and goddess in giant form. andros. the god as worshipped in the weald. adonai or adonis. hebrew for "the lord" dying god, consort of astarte. sabaoth. another hebrew name for god. baphomet. horned deity allegedly worshipped by the templars, a christian order of fighting monks of the twelfth century. the name has been variously construed to mean "the father of the temple of universal peace among men" the initials of which phrase in latin spell the name backwards: templi omnium hominum pacis abbas; or by others as a corruption of bathos metis "purification by wisdom" however, many witches take it to refer to "the stone of buffo" buffo being an ancient name for the island of cyprus where legend has it the greek love goddess aphrodite was born; from whence

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

estament which should contain all (the wisdom) he had possessed prior to his death. the rabbins, who were careful to cultivate (the same knowledge) after him, called this testament the clavicle, or key of solomon, which they caused to be engraved on (pieces of) the bark of trees, while the pentacles were inscribed in hebrew letters on plates of copper, so that they might be carefully preserved in the temple which that wise king had caused to be built. this testament was in ancient time translated from the hebrew into the latin language by rabbi abognazar, who transported it with him into the town of arles in provence, where by a notable piece of good fortune the ancient hebrew clavicle, that is to say, this precious translation of it, fell into the hands of the archbishop of arles, after t

the easy consent which i have given to those who incited me to evil deeds, by injuring instead of aiding those who demanded help from me, by refusing to give ear unto the cry of the poor, by not respecting the aged, by not keeping my word, by disobedience to my parents, by ingratitude towards those from whom i have received kindness, by indulgence in sensual pleasures, by irreverent behaviour in the temple of god, by unseemly gestures thereat, by entering therein without reverence, by vain and unprofitable discourse when there, by despising the sacred vessels of the temple, by turning the holy ceremonies into ridicule, by touching and eating the sacred bread with impure lips and with profane hands, and by the neglect of my prayers and adorations. i detest also the crimes which i have comm

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ituel de la haute magie" chapter xiii. powers of the kingdom, be beneath my left foot, and within my right hand. glory and eternity touch my shoulders, and guide me in the paths of victory. mercy and justice be ye the equilibrium and splendor of my life. understanding and wisdom give unto me the crown. spirits of malkuth conduct me between the two columns whereon is supported the whole edifice of the temple. angels of netzach and of hod strengthen me upon the cubical stone of yesod. o gedulahel! o geburahel! o tiphereth! binahel, be thou my love! ruach chokmahel, be thou my light! be that which thou art, and that which thou willest to be, o ketheriel! ishim, assist me in the name of shaddai. cherubim, be my strength in the name of adonai. beni elohim, be ye my brethren in the name of the s

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

gns. called the pauline art, etc (4) the fourth part of this book is called almadel or solomon, which containeth those spirits which govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and to be sought for by divine seeking, etc, and are called theurgia (5) the fifth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences both good and b

last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the which was revealed to him by michael, that holy angel of god, in thunder and in lightning, and he further did receive by the aforesaid angel certain notes written by the hand of god, without the which that great king had never attained unto his great wisdom, for thus he knew all things and all sciences

pauline art, etc (4) the fourth part of this book is called almadel of solomon, the which containeth those spirits which do govern the four altitudes, or the 360 degrees of the zodiac. these two last orders of spirits are good, and are called theurgia, and are to be sought for by divine seeking, etc (5) the fifth part is a book of orations and prayers which wise solomon did use upon the altar in the temple. the which is called ars nova, the which was revealed to solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great wisdom, for by them in short time he gained knowledge of all arts and sciences bot

MEANING OF MASONRY

ding and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal side and in respect of its external observances, and made available for high purposes and gi

perfect only by toil and by suffering. he sees that difficulty, adversity and persecution serve a beneficent purpose. these are his" wages: and he learns to accept them" without scruple and without diffidence, knowing that he is justly entitled to them, and from the confidence he has in the integrity" of that employer who has sent him into this far-off world to prepare the materials for building the temple of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains profici

n, this metamorphosis of himself, he is taught first to purify and subdue his sensual nature; then to purify and develop his mental nature; and finally, by utter surrender of his old life and losing his soul to save it, he rises from the dead a master, a just man made perfect, with larger consciousness and faculties, an efficient instrument for use by the great architect in his plan of rebuilding the temple of fallen humanity, and capable of initiating and advancing other men to a participation in the same great work. this--the evolution of man into superman--was always the purpose of the ancient mysteries, and the real purpose of modern masonry is, not the social and charitable purposes to which so much attention is paid, but the expediting of the spiritual evolution of those who aspire t

al building built in the old metropolis of palestine. if we refer to the bible as an authority you will find that temple was completed; it was afterwards destroyed, rebuilt and destroyed again on more than one occasion. moreover, the biblical accounts make no reference whatever to the conspiracy, or to the death of hiram. on the other hand they state expressly that hiram" made an end of building" the temple; that it was finished and completed in every particular. it is very clear then that we must keep the two subjects entirely separate in our minds; and recognize that the masonic story deals with something quite distinct from the biblical story. what temple then is referred to? the temple, brethren, that is still incomplete and unfinished is none that can be built with hands. it is that t

very clear then that we must keep the two subjects entirely separate in our minds; and recognize that the masonic story deals with something quite distinct from the biblical story. what temple then is referred to? the temple, brethren, that is still incomplete and unfinished is none that can be built with hands. it is that temple of which all material edifices are but the types and symbols it is the temple of the collective body of humanity itself; of which the great initiate st. paul said" know ye not that ye are the temple of god" a perfect humanity was the great temple which, in the counsels of the most high, was intended to be reared in the mystical holy city, of which the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad correspond

MICHAEL FORD BOOK OF CAIN

ck, the sorcerous enfleshed spirit of lucifer and lilith, cain is also the one who walks with the dragon the path of the nightside. in one hand is the fetish of cain the skull of abel whom holds the gnosis of the shade king, azrael, the western gate of twilight and realm of ghosts. the other hand is the hammer, a tool of the forge which sparks the cunning fire in the clay of mortal flesh. cain is the temple maker and witch begetter, that which opens the gates of hell and heaven, the initiator of witch blood. cain is envisioned as a middle eastern man, bearded and dark, wisdom filling his eyes. cain is also viewed as a bearded and horned human-beast, covered in gray and green earth, who is decorated with human and animal bones, his familiars. cain is sought in the hidden places of the earth

MICHAEL FORD WITCHMOON

he or she invokes. ceremonial magick is highly significant to the path of the magickian, as ritual focuses and gives shape to the forces that the warlock is calling. the ceremonials within this book are composed on highly potent gnosis methods which can cause success or complete ruin depending on the will of the sorcerer. in ceremonial magick the magickian gathers the forces of his choice within the temple, which in magick is the center of the universe. as peter carroll mentioned in liber null, in invocation, nothing exceeds like excess. so the warlock must be fully engrossed and concentrated upon the forces he or she is calling and the work at hand. nothing else outside of the temple is important, only the work at hand. the success factor within magick comes when the sorcerer is able to

se. as peter carroll mentioned in liber null, in invocation, nothing exceeds like excess. so the warlock must be fully engrossed and concentrated upon the forces he or she is calling and the work at hand. nothing else outside of the temple is important, only the work at hand. the success factor within magick comes when the sorcerer is able to convince the mind that the desired results will occur. the temple can be a chamber or even nature itself. many witches will use the forest, since nature is their altar. the temple is what you make of it. before you would attempt to involve yourself in vampiric or darkside sorcery, seek to master the foundations of holy magick, and ceremonials aimed at contact with your holy guardian angel, or higher self. this is a strength building point which you ca

kangling, made of the human thigh bone, is a shade evoking trumpet used in an ancient ritual called cutting of the ego which meant luciferian ascension through disassociation. primarily, the instrument was developed through the bon po period of buddhism. if one works specifically with the shades or manes of the dead, especially within a witches sabbat context, one may wish to obtain a kapala for the temple or coven as well. the kapala is a human skull cap used within rituals as a chalice. in fact, one may use both a kapala and a consecrated chalice for the cup of the temple. the kapala is used as an offering bowl in tibet, in certain tantric rituals spirits are summoned to feed from the contents of the bowl. when filled with blood, the kapala is called ashrakapala, and when filled with fl

color, his image is 81 81 painted in the mind during this period. the magickal weapon of this particular sabbat is the lamp. 26 is the number of the witches' sabbat as well as satyrs and fauns, panic demons (11) the children of pan. it is said that pan is present at each sabbat, just as the sigil of desire which is the goat headed figure or black one is. a circle should be drawn by the members of the temple of group, who frequently take a collective name significant in relation to these gods and other entities. the ritual of dawn is suggested, however the actual sabbat text should be focused upon during the evening hours shortly before sleeping. lughnasadh july 31st lugh is a celtic god of light and fire, connected to, by the essence of the form, to lucifer. it is rumored that the name lug

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ruth even from the horse's mouth. we form an association of brothers in all points of the globeyet there is one unseen thatcan hardly be felt, yet it weighs on us. whence comes it? where is it? no one knowsor atleast no one tells. this association is secret even to us the veterans of the secret societies.(guiseppe mazzini, head of the bavarian illuminati)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32nd and 33rd degrees (albert pike, grand master of american scottish rite fre

h. ovason reveals that before the cameras filmed the atlantis, alien visitation, and genetic manipulation99 serpents in the streets official placing of the american flag, a masonic ceremony took place, which was never tele-vised or revealed to the american free public. buzz aldrin produced a masonic bannerwhich was specially embroidered for the strange trip by the librarian of the masonic houseof the temple in washington d. c. the egyptian hierogram for the star sirius consists of three shapes: a five-pointed star, anoval, and an obelisk. amazingly, this is just what we find in stone in washington d.c. theentire city is dedicated astromantically to the star sirius and its occult deities. astrology isgood enough for the ruling plutocrats it seems. pity that when the ordinary person seeks to

ome the mannequins dressed for the parts they are to play.some take to their roles with more gusto than others (see c. s. lewis that hideousstrength, frank herbert's dune, or john christopher's tripods trilogy).the job of the president is not to wield power himself, but to lead attention away from it (douglas adams, the hitch-hikers guide to the universe)the blue degrees are but the outer courtof the temple. part of the symbols are displayedthere to the initiate, but he is intentionally misled by false interpretation. it is not intendedthat he shall understand them, but it is intended that he shall imagine that he understandsthemthe true explanation is reserved for the adepts, the princes of masonry (those of the32 and 33 degrees (albert pike, grand master of us scottish rite freemasonry)t

d and blood living. they are in our dna. thehuman body is the scriptorium where is kept the greatest gnosis. when will the occi-dental scholar realize that the real academy, the real lyceum, the real library of alex-andria, the real chambers of thoth, hermes, or merlin are not under a rock in someremote wilderness waiting to be discovered by a wanna-be indiana jones. they are inthe house of bone, the temple of the nine gatesthe human body. the famed pillarsof hercules guarding the way to atlantis are not of stone. they are the arms ofadam-kad-amon. they are the serpentine strands of dna.the legacy of the atlanteans is only partly resolved in the physical domain. as saidabove, no external presence or force will intervene to directly prevent our total annihi-lation. our predicament (the neph

en. some teach thegreat mysteries with words, others teach with their eyes:the mark of an immature man is that he wants to die nobly for a cause, while the mark of amature man is that he wants to live humbly for one (william stekel) a cosmically sane man living quietly in society, is worth more than a million screamers forreform (v ernon howard)i would sooner take instruction from the builders of the temple of luxor, than from the cre-ators of napalm (anthony west)w e are here to learn to love each other. i don t know what the others are here for (w. h.auden) the high priests and priestesses within the adepts of the rose have (from pre-dilu-vian days) closely monitored and counteracted the machinations of their nemesis. inthe sixteenth century, they sensed the colossal rip in the etheric d

MICHAEL W FORD THE VAMPIRE GATE

, the forces of the subconscious, as tiamat, the mother of vampires. it then moves forward to empowering the self as vampire, tiamat s chosen vessel. use this ritual like the ritual of tiamat in liber hvhi, but this would be a much more simplified focus rite. the four infernal powers are symbolic of the raw primal aspects of the subconscious. the dragon commands that which sleeps within. 1. enter the temple such a ritual would be in a chamber where much of your magical work already happens. this type of rite is directed at inward energy and is centered around atavisms the abyssic dead is relating to the subconscious. utilize the varcolaci/astwihad sigil and 64 focus intently. one may use the leviathan sigil also, above a mirror directly above the altar facing the west. 2. announcement of s

MICHAEL W FORD NOX UMBRA

manic sorcerer as well. when one prepares the skull the sigil should be placed at bottom, the soil above it and the mask above the soil. when the ritual of the vampyre is undertaken the sigil will be consecrated and then buried beneath the soil layer. the chamber or temple should be decorated in the elements and atmosphere of death and the tomb. the altar should have human and animal bones across the temple, symbols and decorations of death and the tomb. the altar should have red and black candles, above the altar the eye of varcolaci and sigil of algol. the sorcerer should have a grave shroud in while, along with the body painted in a corpse like appearance. ashes may be used to cover the body. the altar itself should have centered the skull which will be the tomb of the vampyre shade. th

manius, whom gathers the darkness and emerges in the noon-tide sun, the time sacred of shaitan the opposer, as well as the midnight sun, the time sacred of mather lilith! i give you the life that i am, come now into being, familiar of my flesh and spirit, immortal and isolate (drop a few drops of your blood into the grave soil) disrobe, shrouded and lie within your coffin or grave area created in the temple, have the skull familiar close to you and meditate until sleep arrives. record your occurrences on the dreaming plane. when you wish to work with the nephilimic tomb of sah, perform a calling unto it at the noon day tide, which symbolizes the strength of self to withstand and nourish in the solar force of saturnis, or shaitan. call unto the familiar at twilight as well, embracing the ni

ink of the dual ecstasies of the empyrean and infernal meeting of spirts. by the seventh which is the name lilkamena, born of the congress of incubi and succubi, who shall tempt mine enemy unto death and my friend into the pleasures of life, i summon thee forth. by the eighth which is the name marakalaz, haunter of fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the binding of earth i summon now those guardians of the path whom are the initiators of death and rebirth- ahriman, shadow form. daemon and sorcerer- i call you, forth to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lilith, whose caul shall bles

lood from those who walk the night. let my knowledge be revealed to those who seek my knowledge, open thyself to the daemonum within (lilith-magistra drinks of the elixir from the skull cap, even if red in color, allowing some of it to cover her face (lilith now looks unto the hooded ones, those who may be present) i come before you, night born as the queen of the dead. behold unto my death mask, the temple ofazothoz as a current of the living flame. i shall bless each one of you with the devil's sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and dar

i am death and resurrection. the one who drinks of the heart, whom is aligned with set-heh. i drink of the heat and feed upon the soul's blood. my role is the guardian of darkness! my sight is clear in the darkness, and i taste the heartblood of man and woman, i am awakened in my self and by the shadow tongue- hekas, noastra, zarru! zazas zazas nasatanada zazas! focus upon the arcane of self and the temple of which you create. banish and close the ritual. a ritual of necromancy purpose- to align oneself with the death energy or "emerald flame" of azrail/azrael, the angel of death and hecate- the witch queen of the underworld/dead/crossroads. this ritual was designed as a means of silent communication with the ancestral dead and the shades of the fields of necromance. undertaken- october 2

MORALS AND DOGMA

solomon. 14--perfect elu. 15--knight of the east. 16--prince of jerusalem. 17--knight of the east and west. 18--knight rose croix. 19--pontiff. 20--master of the symbolic lodge. 21--noachite or prussian knight. 22--knight of the royal axe or prince of libanus. 23--chief of the tabernacle. 24--prince of the tabernacle. 25--knight of the brazen serpent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the ope

ny that of faith, love, and effort. yet the effects produced, when our hand, moved by our will, launches a pebble into the ocean, never cease; and every uttered word is registered for eternity upon the invisible air. every lodge is a temple, and as a whole, and in its details symbolic. the universe itself supplied man with the model for the first temples reared to the divinity. the arrangement of the temple of solomon, the symbolic ornaments which formed its chief decorations, and the dress of the high-priest, all had reference to the order of the universe, as then understood. the temple contained many emblems of the seasons-the sun, the moon, the planets, the constellations ursa major and minor, the zodiac, the elements, and the other parts of the world. it is the master of this lodge, of

d 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 thoughts. this is what is asked and answered in our catechism, in regard

junior warden; and these are said to be the columns that support the lodge "because wisdom, strength, and beauty, are the perfections of everything, and nothing can endure without them "because" the york rite says "it is necessary that there should be wisdom to conceive, strength to support, and beauty to adorn, all great and important undertakings "know ye not" says the apostle paul "that ye are the temple of god, and that the spirit of god dwelleth in you? if any man desecrate the temple of god, him shall god destroy, for the temple of god is holy, which temple ye are" the wisdom and power of the deity are in equilibrium. the laws of nature and the moral laws are not the mere despotic mandates of his omnipotent will; for, then they might be changed by him, and order become disorder, and

nd opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lodge between two columns. they represent the two which stood in the porch of the temple, on each side of the great eastern gateway. these pillars, of bronze, four fingers breadth in thickness, were, according to the most authentic account--that in the first and that in the second book of kings, confirmed in jeremiah--eighteen cubits high, with a capital five cubits high. the shaft of each was four cubits in diameter. a cubit is one foot 707/1000. that is, the shaft of each

MOTTA MARCELO THE COMMENTARIES OF AL

es of past magi are, when published under the imprimatur of the a. a, classified only up to b. is it because the a. a. considers all past initiates, or initiates of other orders, inferior to those who underwent its discipline? certainly not. such terms as "inferior" or "superior" have little or no meaning above the abyss. the utterance of helena blavatsky, for instance, although she was master of the temple, cannot be put in class a, because it was printed by theosophists, who cannot be trusted to reproduce straight that which may offend their prejudices. the utterance of dionysus is hopelessly mingled with the ravings, the cries of fear, the sectarian condemnations of unbalanced mystics or all too-balanced politicians who wrote under the collective pseudonyms of john, mark, luke, matthew

n! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is specifically declared: he is to be hadit, that is, simultaneously kether (the centre, chokhmah (the tongue) and binah (the ancient egyptians believed that the heart was the seat of intelligence. in short, in order to do the job for which he was

ypes: one are gods; the other is men. the key is that both types are adored, which, as verses 7-9 established, is wrong. wrong for aspirants, of course. the 'gods 'are fools that is, they reached the plane of consciousness of the fool of the tarot. the 'men' are also fools the common, abundant variety. technically, an initiate can be called a god only after crossing the abyss. however, masters of the temple do not become known, therefore cannot be adored. it is those of the grade following, the magi, who become known. it is the curse of their grade that they must speak truth so that the falsehood contained in that truth may enslave the souls of men. see liber i vel magi. their sphere of consciousness, chokhmah, receives the influx from the crown through the path of aleph, the fool. the 'me

onsciousness of the continuity of existence, the omnipresence of my body. we are, all of us who aspire to her, bound slaves of immortal beauty; it is a pity that our mortal mistresses, not understanding whom we worship in them, so often think that they rule us! then, when the abuse of their egos finally forces us to seek a new priestess, they accuse us of being cold and unfeeling, forgetting that the temple must keep itself clean and comely, and worthy of the presence of the goddess. the ego is a good servant, but a bad master. that sign, nuit gives to all those who seek her, upon their reaching a certain grade. it is exactly as described. of course, a.c 'knew' who he was, since he called himself, and had been first called so by his own mother, 666 from childhood. see liber iv. part iv. 27

e and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not masters of the temple! if they were masters of the temple, choronzon would no longer speak to them. for he who is a magister templi is no longer he. see liber aleph, chapters 1 64-1 65. there is a 'siddha' in yoga, described by patanjali, which consists of the ability to penetrate another's mind "and assume control thereof. this 'power' is often employed by 'black brothers, specially if the other mind belong

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ther surmounts his sceptre, or sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts, just ready to be hurled, whilst in the other he holds the lightning. the head is frequently encircled with a wreath of oak-leaves. page 28 page 29 the most celebrated statue of the olympian zeus was that by the famous athenian sculptor phidias, which was forty feet high, and stood in the temple of zeus at olympia. it was formed of ivory and gold, and was [29]such a masterpiece of art, that it was reckoned among the seven wonders of the world. it represented the god, seated on a throne, holding in his right hand a life-sized image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the

, holding in his right hand a life-sized image of nike (the goddess of victory, and in his left a royal sceptre, surmounted by an eagle. it is said that the great sculptor had concentrated all the marvellous powers of his genius on this sublime conception, and earnestly entreated zeus to give him a decided proof that his labours were approved. an answer to his prayer came through the open roof of the temple in the shape of a flash of lightning, which phidias interpreted as a sign that the god of heaven was pleased with his work. zeus was first worshipped at dodona in epirus, where, at the foot of mount tomarus, on the woody shore of lake joanina, was his famous oracle, the most ancient in greece. here the voice of the eternal and invisible god was supposed to be heard in the rustling leave

ding at their feet, in place of the spot where they had passed so many happy years together, nothing but a watery plain, the only house to be seen being their own little cottage, which suddenly changed itself into a temple before their eyes. zeus now asked the worthy pair to name any wish they particularly desired and it should be granted. they accordingly begged that they might serve the gods in the temple below, and end life together. their wish was granted, for, after spending the remainder of their lives in the worship of the gods, they both died at the same instant, page 37 and were transformed by zeus into trees, remaining for ever side by side. upon another occasion zeus, wishing to ascertain for himself the truth of the reports concerning the atrocious wickedness of mankind, made a

eration by the athenians, she being the guardian deity of athens. her most celebrated temple was the parthenon, which stood on the [47]acropolis at athens, and contained her world-renowned statue by phidias, which ranks second only to that of zeus by the same great artist. this colossal statue was 39 feet high, and was composed of ivory and gold; its majestic beauty formed the chief attraction of the temple. it represented her standing erect, bearing her spear and shield; in her hand she held an image of nike, and at her feet there lay a serpent. the tree sacred to her was the olive, which she herself produced in a contest with poseidon. the olive-tree thus called into existence was preserved in the temple of erectheus, on the acropolis, and is said to have possessed such marvellous vitali

ully draped. her countenance is distinguished by a serene gravity of expression [50] vesta. vesta occupies a distinguished place among the earlier divinities of the romans. her temple in rome, containing as it were the hearthstone of the nation, stood close beside the palace of numa pompilius. on her altar burned the never-ceasing fire, which was tended by her priestesses, the vestal virgins.[22] the temple of vesta was circular in form, and contained that sacred and highly prized treasure the palladium of troy.[23] the great festival in honour of vesta, called the vestalia, was celebrated on the 9th of june. demeter (ceres. demeter (from ge-meter, earth-mother) was the daughter of cronus and rhea.[24] she represented that portion of gaa (the whole solid earth) which we call the earth's cr

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

ex rituals held in honor of pan, the god of earthly existence and often portrayed as the carnal side of man s nature. in 1920 crowley established his abbey of thelema on a small island off the coast of sicily, the walls of which were covered with an incredible collection of crowley s artistic expertise. frescoes and paintings depicting every conceivable form of sexual deviation adorned the walls. the temple of the abbey (the central hall) contained an altar at the center of a magic circle, a throne upon which crowley would sit during the rituals dedicated to magic and sexuality, and various other occult paraphernalia such as an artificial phallus and a whip. from time to time, crowley would nominate a willing female disciple to be his idea of the scarlet woman, a particularly wanton prosti

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

pations a celestial aura. thus were born the mysteries of the different trades.1 the cult of the ancient builders must have been of a distinct scope, for the noblest object of their labor was the construction of temples in which the gods were worshipped. in addition, human dwellings had religious significance. rituals were an indispensable part of their construction. among the romans the home was the temple of the lares gods. this was true for all ancient peoples and still survives in the traditional societies of the east "the dwelling was not an object, a 'machine to inhabit: it was the universe that man built in imitation of god's exemplary creation, the cosmogony."2 the home was not merely a geometrical space; it was an existential and sacred place. when trade associations were indispen

ains of amun. dherti was the director of buildings and a high priest. in the louvre there are seated statues of goudea, who was both a patesi, meaning a governor representing the gods, and an architect. the architects seem to have been inspired by the gods they served.3 the books of i kings (5:13 ff and 7:13, 14) and ii chronicles (2:14 and 4:11) inform us that in judea during the construction of the temple of jerusalem, under the direction of master builder hiram of tyre and adoniram, solomon had 70,000 men to carry loads and 80,000 to carve the stones from the mountains, not to mention those who had managed each job, who numbered about 3,300 and gave orders to the workers. though we have no actual historical information on the subject, this story reveals that among the artisans busy on t

alem, under the direction of master builder hiram of tyre and adoniram, solomon had 70,000 men to carry loads and 80,000 to carve the stones from the mountains, not to mention those who had managed each job, who numbered about 3,300 and gave orders to the workers. though we have no actual historical information on the subject, this story reveals that among the artisans busy on the construction of the temple there was a professional hierarchy and an organization, if not a corporation. in greece, professional organizations were known as hetarias. one of the laws of solon (593 b.c, the text of which was preserved for us by gaius in his de collegiis et corporibus (digest, allowed the various colleges or hetarias of athens to make rules for themselves freely, provided none of these rules went a

of the people placed under a benevolent and tutelary protection. as much if not more than the belfries, they were the centers and guarantors of freedom. even political assemblies concerning the life of the kingdom were held at cathedrals, notably notre dame of paris, as was the case in 1302 with the famous assembly of the general estates. in a society dominated by the sacred, it was logical that the temple was, for all actions playing a determinative role in social life, the secular brotherhoods: the germanic and anglo-saxon guilds 55 terrestrial reproduction of a transcendent model. the same was true in the traditional civilizations of ancient peoples. each of the brotherhoods to which abbot aymon refers was not yet strictly composed of artisans of one trade who had banded together to pe

s and the templars the eight crusades, which took place from 1096 to 1291, had a profound social, economic, political, cultural, and religious effect on western europe. and from the beginning to the end of the crusades, the templars were among the continent's most important and effective agents in all these areas of experience. the order of the templars, derived from its true name, the militia of the temple, was created in jerusalem in 1118 or 1119 by nine noblemen who were, as guillaume de tyr writes in his history of the crusades "distinguished and venerable men* hughes de pains or payens, their leader, who adopted the title of master of the temple and who was customarily called grand master; geoffroy de saint-omer* guillaume de tyr, histoire des croisades, vol. 2 (paris: editions guizot

ON COMMUNICATION WITH SET

ear old- is not unlike the medium set has to work with- the contents of our minds gathered randomly through the course of our lives. set can communicate in the fashion of a concentrated greater black magical working, but these communications are rare and usually leave the worker with more questions than he had before. the last time i talked with set he suggested that i run the heb-sed working for the temple. it took six months to research, a year to do, needed 12 articles for the _scroll of set, caused me to found an order in the temple, and required that i make trips to the british museum and then oasis of las vegas. i learned a great deal about myself, the world and temple through this- and the *real* meat of the communication wasn't in the twenty minutes of reception of the _book of the

here is the observable fact of the xeper of setians. this takes years to see, but when you've seen former street people getting their ph.d.s or average guys form dallas re-creating the runic tradition; you discover that the limits that you have placed on yourself are false. average people, who have been purposeless dreamers all their lives, have learned to achieve. the need for seeing this is why the temple, set's chief (but by no means only) tool in the aeon exists. we see other people getting better, and we know that getting better is possible. our bond between the living and dead (sometimes referred to esoterically as the bond of the nine angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly

ON SET

ical (and other) questions and act according to that reasoning. i take full responsibility for my actions. when i communicate with set, i do not lose my individuality, but become strenghtened by him in my self-consciousness and initiatory (self developing) work. as a priest of set i seek to enhance the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reality of set is not based on mere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intui

ONYX TABLET OF SET

d of its quality. viii.to give more (if possible) would be to take. ix. the presense of the gift in us (flesh) is necessary to the evolution of the principle of isolate intelligence. great is the might of set, greater still he through us. xepusthe onyx tablet of set the onyx tablet introduction in order to understand the purpose of the onyx tablet of set, you must first understand the function of the temple of set within contemporary civilization, and further the function of the priesthood of set within the temple. as you have qualified for initiation to the priesthood, you will have grasped the essence of these distinctions intuitively. herein they will be discussed more deliberately and explicitly. like the church of satan before it, the temple of set would not exist if there were not a

challenge to build a more perfect world from the ruins of the old. some initial steps were taken, but psychologically, symbolically and organizationally the church of satan was not equipped for this task. tensions arising between the hedonistic/critical and idealistic/ constructive currents in the church served to crystallize, if not to cause the crisis of x/1975 that resulted in the formation of the temple of set. in the temple of set the idealistic/constructive current was immediately the prevalent one, with the satanic current becoming more of a western-cultural theme which could be invoked should the need arise. the temple's perception of conventional society remained highly critical: it is a social medium in which the individual is forced to exist. while not all of it is hostile, much

t is a social medium in which the individual is forced to exist. while not all of it is hostile, much of it that appears benevolent or even neutral is in fact governed by natural or human forces which are ultimately predatory. onyx tablet: ot.intro temple of set author: michael a. aquino vi date: june 21, 1997 ce revision: html revision: august 8, 1999 ce thus, like the church of satan before it, the temple of set sees society in much the same way as the enlightenment philosopher thomas hobbes described it: a fiercely competitive struggle in which each person is driven solely by personal gratification. professed altruism is merely disguised gratification, as is most of what is termed "love. the task of the temple of set is twofold: first, we wish to construct a haven for initiates in which

e minimized, if not eliminated. in their place we wish to encourage a nobility of intellect and spirit mandated by our conviction that the human psyche is a non-natural phenomenon which need not be bound to the destructive, entropic forces of nature, and which has the potential to evolve into a form of self-consciousness transcending these forces altogether: true, psychecentric divinity. secondly the temple of set desires, insofar as possible, to preserve the benefit of our experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a tim

ur experience for human society generally. the principles that justify the existence of the temple apply not just to its formal initiates, but to humanity as a whole. if most of that humanity is not yet ready to confront its evolutionary potential, the requisite tools may at least be developed and safeguarded against a time when society may rise from its selfimposed imprisonment to grasp them. if the temple of set were energized solely by the rational aspirations of its affiliates, there would be no need- and no true justification- for a "priesthood. in that case it would be a society, a club, or a foundation. the temple of set, however, is indeed more than the sum of its participants. it was founded not as a common-interest group, but rather in response to the challenge of a trans-human e

PATRON OF SORCERY

7, pgm xxxvi 1-34, spells to charm and subject (pgm vii 940-68, pgm xlvi 4-8, to cause separation (pgm xii 365-75, pdm xii 62-75 and xii 76-107 "evil sleep (pdm xiv 675-94) and crazed lust (pgm xxvi 69-101. it is in the spells for self- initiation that one gets a sense of how the destruction of their civilization shaped the perspective of those who used these conjurations. the social machinery of the temple tradition responsible for these spells was dying, or already dead, and it was the individual who now pursued the magical arts for individual ends. freelance practice of this type was solitary and secretive compared to the observances of state cults or even the mystery-religions. this presents problems in evaluating the significance of the papyri as evidence for survivals of the ancient

PHILIP NEIL MYTHS LEGENDS EXPLAINED

reeds, which was a perfected version of the egypt they knew. they were sustained triptolemus, culture hero triptolemus, who taught mankind how to use the plow, stands between the two goddesses of the eleusinian mysteries, demeter, and persephone. demeter is handing him a golden ear of grain (now lost. this marble relief of the second half of the fifth century bc was found at eleusis, probably in the temple of triptolemus. the hero heracles this greek vase shows heracles killing the stymphalian birds, the sixth of his 12 labors (see pp. 50-51) in which he killed or captured several ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief

rom the island of cyprus, which was culturally influenced from the near east. she is related to the goddess ishtar (see p. 19; her love for adonis (see pp. 32 33) echoes that of ishtar and tammuz, and the existence of temple prostitutes in her temple in corinth reflects the custom in the temples of ishtar. herodotus points out that the babylonian custom of every woman prostituting herself once in the temple of the goddess was also to be found in cyprus. the rape of persephone 28 the rape of persephone persephone (roman proserpine, the daughter of zeus (jupiter) and demeter (ceres, was carried off by hades (pluto) to be his queen in the underworld. devastated, demeter, the earth goddess, refused to fulfil her duties until she was returned to her. but persephone had eaten a pomegranate seed

sociated with the sun. god and king in some documents quetzalcoatl is described solely as a god, but others refer to a human incarnation as king of the legendary city of tollan. all of the aztec kings modeled themselves on him. god of death mictlantecuhtli, shown as a skeleton, is covered in blood and wears an eyeball-necklace. every 260 days, a man representing the god was sacrificed at night in the temple of tlalxicco, the navel of the world. the victim may have then been eaten by the priests, in an act of communion. ritual staff the ritual staff with bells is made of bone and known as a chicahuaztli. glyphs the glyphs running down the sides of this image are a calendar for the 260-day ritual year, the tonalpohualli or book of the days, which was broken up into 20 x 13-day periods. this

d, to prove it, were sacrificed and had their bones ground like flour. when they came back to life, their enemies were so impressed that they wished to experience death and rebirth themselves. so the twins killed them but, as planned, did not revive them. instead they brought their father and uncle back to life and went home. water-lily jaguar water-lily jaguars drooling blood form two corners of the temple; the other two (one is hidden) show xocfish monsters. the water-lily jaguar is a form of the underworld jaguar god, who represents the sun in the underworld. ax hunahpu is shown in act of sacrificing a man to demonstrate his powers. he is wielding the sacrificial ax of chac-xib-chac, a god associated with the sacrificial death dance. sacrificial victim the man s role as ritual victim is

e, hou yi s wife who lost her immortality when her husband did, travels up to heaven. after his disgrace, hou yi traveled to the kun lun mountains to bring back a potion of immortality. there was enough for one person to return to heaven and live as an immortal, or for two to become immortal. hou yi had planned to share it with chang e, but she stole all of it and floated into the sky to live in the temple of the moon. the ten suns of heaven 117 pan gu holds the yin-yang symbol. n wa the goddess n wa was the first god to appear after pan gu created the world (see right. she had the body of a snake and could change shape 70 times a day. she molded the first people from mud, taught them to have children, and became the goddess of marriage. on either side of her are cranes symbols of longevi

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

n paris in july b i g c, where i was cordially received by grand hierophant,marconis de negre, and was by him introduced to the leading masons of france, many of whom formed the executive body of the rite of memphis. i found the rite in a most flourishing condition, working then, as it does now, beneath the auspices of the grand orient of france; two lodges xthose of the sectateurs de menses, and the temple of the families, holding their communication in the masonic palace,no. b g, rue cadet, xthe grand lodge hall of the orient. i received from the executive body the highest degree of the rite, with letters patent, authorizing me to establish on the continent of america, a sovereign grand sanctuary of conservators general of the order, whose jurisdiction should embrace the entire western h

dley wright, all doubt as to the illegality of the antient and primitive rite had been settled on april b c and b d, b i h b,when a concordat was arrived at between the ancient and accepted rite for england, wales, and the dominions and dependencies of the british crown, the grand lodge of mark mater masons of england,wales, etc, and the great priory of the united religious and military orders of the temple of england and wales, by which any member of these three bodies becoming or continuing a member of the antient and primitive rite was ipso facto excluded from any or all of these bodies.33 despite this decree, a charter was granted, in b i h c, for a sovereign grand body for great britain and ireland,which was formally inaugurated by harry j. seymour,grand master general of the united s

PROMETHEUS

of the first runner goes out, he has no longer any claim to victory, but the second runner has. if his torch also goes out, then the third man is the victor. if all the torches go out, no one is left to be the winner. pausanias 1.30.2 "for aras, they say, was a contemporary of promethe us, the son of iapetus, and three generations of men older than pelasgus the son of arcas -pausanias 2.14.4 [in the temple of zeus at olympia are paintings] prometheus still held by his chains, though herakles has been raised up to him. for among the stories told about herakles is one that he killed the eagle which tormented prometheus in the kaukasos, and set free prometheus himself from his chains. pausanias 5.11.6 at panopeus [in phokis] there is by the roadside a small building of unburnt brick, in whic

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

c. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (through incest with his daughter) moab,22 who became the progenitor of the nation of

4) is 24. as you know, chesed of tiferet is divided into three parts, each of which is alluded to by the number 24. by tiferet, the arizal presumably is referring here to the full partzuf of z feir anpin. the numerical value of chesed is 72 (chesed: chet-samech-dalet= 8+ 60+ 4= 72. 72 divided by 3 is 24. during the exile [chesed of tiferet] possesses only one of these three 24 fs. in the future, the temple will be rebuilt [and the missing two 24 fs will be restored, this being alluded to by the fact that] the numerical value of the word for ghouse h is twice that of the word for glight. h the temple is the house of g-d; the term for gtemple h in hebrew is beit ha-mikdash, or ghouse of the sanctuary. h the numerical value of the word for ghouse h (bayit) is 412: bayit: beit-yud-taf= 2+ 10+

of the sanctuary. h the numerical value of the word for ghouse h (bayit) is 412: bayit: beit-yud-taf= 2+ 10+ 400= 412. the numerical value of the word for glight h (or) is 207: or: alef-vav-reish= 1+ 6+ 200= 207. 2 x 207= 414. presumably, the discrepancy implies that we are to add the kolel for each instance of glight. h these two lights refer to the two 24 fs missing from chesed of tiferet when the temple (the ghouse h) is in ruins. this is the mystical meaning of the verse, gi shall set your window [frames] with ruby c. h3 the word for gruby h (kadchod, kaf-dalet-kaf-dalet) may be seen as the word for gpitcher h (kad, kaf-dalet) doubled. this verse is part of a prophecy of the restoration of israel fs former glory that will be part of the messianic redemption. thus, the ruby window fram

ing gthe son of so-and-so. h thus we see that this king can allude either to gevurah or tiferet. as if to complicate matters further, elsewhere the arizal states that yovav alludes to chesed!5. the third king, chusham from the south, personified chesed, which is associated with the south. as we have mentioned previously, the orientation of the torah is that of someone inside the holy of holies of the temple, looking outward. he would be facing west, and the south would be to his right. the right side is associated with chesed. in particular, the correspondences between the directions and the sefirot are as follows: chesed right south gevurah left north tiferet front east netzach up above hod down below yesod rear west his name, chusham, alludes to the chashmal, as mentioned in the zohar.6

my son shelah grows up, f for he feared lest he also die as his brothers did. so tamar went to live in her father fs house. h1 gso judah said to his daughter-in-law tamar c. h [tamar] is an allusion to the shechinah, who accompanies us in exile after g-d killed of all the evil generations [among us, who are [alluded to by] er and onan. some of the jewish people who lived before the destruction of the temple were guilty of very heinous sins. the sages state that the first temple was destroyed because of the sins of idolatry, murder, and adultery, while the second temple was destroyed because of the sins of baseless hatred and despisement of torah study. these wicked people were eliminated in the destructions. the remainder of the people were not guilty of these sins, and whatever sins they

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

gic, formation of telesmatic images, etc- this one goal is in the background, giving meaning and substance to all else. no matter, then, what aspect of the work the student devotes himself to, he should never lose sight of this one clause, and the goal to which it refers. one particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the

not to accept superficially any phase of the rituals and the teachings, but to subject them to the most exacting scrutiny. november 25,1968 israel regardie <13> introduction to the first edition it was in the year 1890 that dr. franz hartmann, in an endeavour to provide a simple outline of the vicissitudes of what came to be known as the rosicrucian order, wrote a book entitled in the pronaos of the temple. the central figure of this history was.a monk, fr. r c.-described in the earliest rosicrucian manifesto the fama fraternifatis as the "pious, spiritual and highly-illuminated father. it is said that he was a german nobleman who had been educated in a convent, and that long before the time of the reformation he had made a pilgrimage to the holy land in company with another brother of th

particles insures the stabilitv of the atom, so the fleeting forms and motio; of yesod* all its implications constitute the permanence and surety of the physical world. pendant to these three triads ismalkufh, the kingdom, referred to the element of earth, the synthesis or vehicle of the other elements and planets. malkuth is the physical world, and in man represents his physical body and brain, the temple of the holy ghost- the actual tomb of the allegorical christian rosenkreutz. these sephiroth are not to be construed as ten different portions of objective space, each separated by millions and millions of miles -though of course <28> they must have their correspondences in different parts of space. they are, rather, serial concepts, each condition or state or serial concept enclosing t

ht of thy presence" this is succeeded by sentences read by the second and third adepti''the desire of thy house hath eaten me up" and "i desire to be dissolved and to be with thee" and finally, that not the least vestige of misunderstanding or misconception may remain as to the objects of this divine theurgy, let me reproduce one last quotation from this same ritual. referring to the supemals and the temple that in old time was built on high, the speech adds "the holy place was made waste and the sons of the house of wisdom were taken away into the captivity of the senses. we have worshipped since then in a house made with hands, receiving a sacramental ministration by a derived light in place of the cohabiting glory. and yet, amidst signs and symbols the tokens of the higher presence have

mself- personifications of abstract psychological principles inhering within the human spirit. through the admittedly artificial or conventional means of a dramatic projection of these personified principles in a wellordered ceremony a reaction is induced in consciousness. this reaction is calculated to arouse from their dormant condition those hitherto latent faculties represented obiectively in the temple of initiation by the officers. without the least conscious effbrt on the part of fibaspirant, an invofmtary current of sympathy is produced by this external delineation of s irituadl arts which mav be sufficient to accom lishth e purpose of the initiation cerimony. the aesthetic agpeal to the imagination- quite apart from what could be called the intrinsic magical virtue with which the

RELIGIOUS TENANTS OF THE YEZIDI

neral use among them, and i think it cannot be doubted that p. 112 they are of the same stock with this people, and descendants of the ancient assyrians. the origin of the name of "yezeedee" by which they are more commonly known, is referred by some among them to yezeed ibn moawiyah, but this is only a stratagem to secure their toleration by the mohammedans. for a like purpose one of the tombs in the temple of sheikh adi is ascribed to hasanool- basri whereas i have been assured that the sheikh who is said to be buried there was a different individual, and one of their own sect whose descendants are still living at ba-sheaka. the quotation from the koran near the tomb was also admitted by several kaww ls to have been introduced as a blind, and in order to prevent the moslems from desecrati

om yezd, one of the titles applied by the ancient persians to the supreme being "we are yezeedees" said sheikh n sir to me on one occasion "that is, we are worshippers of god" but a difficulty then arises as to the person of him whom they designate "sheikh adi" and who there is every reason to believe also represents the deity in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds adonijah, adonibezek &c? this derivation is ope

di of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original word is esh-sh mi, which the ignorant yezeedees think to mean "the damascene" and hence they frequently say that sheikh adi came from damascus. the spirit of the passage has guided me in the rendering above given, which is supported by the context. p. 115 he who

planets, and shed their irresistible influence on the earth. the attributes of the seven planets, with the twelve signs of the zodiac, and the twenty-four constellations of the northern and southern hemispheres, were represented by images and talismans; the seven days of the week were dedicated to their respective deities" it in worthy of note, moreover, that the sceptre engraved on the front of the temple of sheikh adi has seven branches. p. 126 what places they are to be exhibited. the honour of entertaining the sacred symbol is accorded to the highest bidder, and i have heard that sheikh n sir is entitled to a tithe of the contributions collected on these occasions. the successful competitor having made all the necessary preparations, the cock is set up at the end of a room, and covere

he yezeedee hierarchy; it is their province to minister at sheikh adi, as hewers of wood and drawers of water, and to attend the cock in its peregrinations. they carry a band on their left shoulder with which they tie up the faggots for the shrine, and are sometimes called karabash, or black-heads, from always wearing a turban of that colour. they are also employed in collecting contributions for the temple, and in this respect they resemble the begging friars of monastic establishments. besides the above, the yezeedees have a temporal chief, which dignity is also hereditary and confined to one family. husein, the present emeer, exercises a kind of conventional authority over the entire sect, and is the medium through which the local government communicates to them its wishes and orders. h

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ionwith clean hands and purified hearts, for our strength is in the omnipotent deity."i disclose the pass-word, strengthens.the aspirant is instructed to place his hand as before, and is thus conducted toward the south andaround toward the north in front of the 4th ancient, who causes the aspirant to feel the heat offlame.4th ancient:and the voice of the 4th ancient was hear, saying "let us enter the temple of perfection and shrinknot from the ordeal of fire, for the wrath of the holy one consumeth only the impious andimpenitent."i disclose the pass-word, virtue.these four pass-words of the ancients form the aphorism immortal hope strengthens virtue, theinitials of which: i\ h\ s\ v .the aspirant places his hand upon his heart, at the pronunciation of the word virtue; and when theaphorism

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

injure at a distance; to give speech a universal success and reverberation. this agent, which barely manifests under the uncertain methods of mesmer's followers, is precisely that which the adepts of the middle ages denominated the first matter of the great work. the gnostics represented it as the fiery body of the holy spirit; it was the object of adoration in the secret rites of the sabbath and the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allegories is found in the tablets which we have mentioned, and these tablets we regard as th

et ezekiel over the plain strewn with bones, and only understood death, for want of that word which collects the virtue of the four winds and can make a living people of all the vast ossuary, by crying to the ancient symbols: arise! take up a new form and walk! but the hour has come when we must have the courage to attempt what no one has dared to perform previously. like julian, we would rebuild the temple, and in so doing we do not believe that we shall be belying a wisdom that we venerate, which also julian would himself have been worthy to adore, had the 14 the doctrine of transcendental magic rancorous and fanatical doctors of his period permitted him to understand it. for us the temple has two pillars, on one of which christianity has inscribed its name. we have therefore no wish to

uld you need to believe? but must i believe on chance and apart from reason? certainly not. blind and haphazard belief is superstition and folly. we may have faith in causes which reason compels us to admit on the evidence of effects known and appreciated by science. science! great word and great problem! what is science? we shall answer in the second chapter of this book. 8 ii h b the pillars of the temple chokmah domus gnosis science is the absolute and complete possession of truth. hence have the sages of all the centuries trembled before such an absolute and terrible word; they have hesitated in arrogating to themselves the first privilege of divinity by assuming the possession of science, and have been contented, instead of the verb to know, with that which expresses learning, while

y multiplying itself in order to create, and hence in sacred symbolism eve issues from the inmost bosom of adam. adam is the human tetragram, summed up in the mysterious jod, type of the kabalistic phallus. by adding to this jod the triadic name of eve, the name of jehova is formed, the divine tetragram, which is eminently the kabalistic and magical word, xnxv, being that which the high-priest in the temple pronounced jodcheva. so unity, complete in the fruitfulness of the triad, forms therewith the tetrad, which is the key of all numbers, of all movements and of all forms. by a revolution about its own centre, the square produces a circle equal to itself, and this is the quadrature of the circle, the circular movement of four equal angles around the same point. that which is above equals

s forms the stauros of the gnostics, or the philosophical cross of masons. thus, the intersection of two produces four, which, by its movement, defines the circle with all degrees thereof' is man; h is woman; 1 is the principle; 2 is the word; a is the active; b is the passive; the monad is boaz; the duad is jakin. in the trigrams of fohi, unity is the yang and the duad is the yin. the pillars of the temple 9 boaz and jakin are the names of the two symbolical pillars before the principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or o

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

ar centres, though i join them one with another, directing my gaze towards the sole centre of all the suns. be reassured, therefore, o beauteous fixed star! i shall not impoverish thy peaceful light; rather i shall expend in thy service my own life and heat. i shall disappear from heaven when i shall have consumed myself, and my doom will have been glorious enough! know that various fires burn in the temple of god, and do all give him glory: ye are the light of golden candelabra; i am the flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was

f an ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. gif the blind lead the blind, h said the great and divine hierophant, gboth fall into the pot. h and now a final word to recapitulate this entire introduction. if you be blind like samson when you cast down the pillars of the temple, its ruins will crush you. to command nature we must be above nature, by resistance of her attractions. if your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. if you do not obey blind forces, they will obey you. if you be wise like solomon, you will perform the works of solomon; if you be holy like christ, you will accomplish the works of

ded, provided that they rule always. the great religions have never had more than one serious rival, and this rival is magic. magic produced the occult associations which brought about the revolution termed the renaissance; but it has been the doom of the human mind, blinded by insensate passions, to realize literally the allegorical history of the hebrew hercules: by over-throwing the pillars of the temple, it has been buried itself under the ruins. the masonic associations of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary

aling of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude. all this is a natural effect of projecting or withdrawing the astral light. thus was valentius dazzled and terror-struck on entering the temple of cesarea, even as heliodorus of old, overwhelmed by a sudden madness in the temple of jerusalem, believed himself scourged and trampled by angels. thus also the admiral de coligny imposed respect on his assassins and could only be despatched by a madman who fell upon him with averted face. what rendered joan of arc invariably victorious was the fascination of her faith and the miracle

of primitive masonry. st. john in his apocalypse reproduces the same images and the same numbers, and reconstructs the edenic world ideally in the new jerusalem; but at the source of the four rivers the solar lamb replaces the mysterious tree. initiation by toil and blood has been accomplished, and there is no more temple because the light of truth is diffused universally and the world has become the temple of justice. this splendid final vision of the holy scriptures, this divine utopia which the church has referred with good reason for its realization to a better life, has been the pitfall of all ancient arch-heretics and of many modern idealists. the simultaneous emancipation and absolute equality of all men involve the arrest of progress and consequently of life; in a world where all a

ROBERT KIRK WALKER BETWEEN WORLDS

ed. the original goddess mediated the energies of poetry and inspiration, smithcraft, and therapy. in celtic christian trad-ition she was midwife to mary and/or foster mother to jesus. we may see echoes of this in the many examples of the theme of the otherworld or fairy child and the human nurse or midwife, though this comparison need not be extended too far. a perpetual fire was kept burning in the temple of vesta in rome, and in the ancient egyptian temple of neith in sais. in britain the ancient temple of sulis minerva had a perpetual fire, which was recorded in the legendary history of the kings commentary 86 of britain by geoffrey of monmouth, a text with which kirk was undoubtedly familiar. in geoffrey's vita merlini we find a detailed description of the otherworld island, known as

RUBY TABLET OF SET

e ranges of potentiality between them. drafts of this article had such capitalization, and that capitalization quickly became quite tedious. so, throughout this article we will normally not capitalize the word, and will trust that you remember these meanings as you read through the article and taxonomy [similarly, the words "absolute "opposition "balance, and others with technical meanings within the temple of set will generally be used in the technical sense throughout this article, and will not be capitalized here] we will normally capitalize the names of the opposites we discuss, rather than placing those names in quotes. we feel capitalized names are easier to read in this quantity than quoted names. ii. the hierarchy expanding the taxonomy as we have (with the valuable aid of those at

consciousness. hierarchy 1a2a1a1 xeper? o 2 o i 1a2a1a2 initiation- mundanity o 1 o i 1a2a1b wisdom- foolishness o 1 o i 1a2a1b1 intelligence- stupidity o 1 o i intelligence is one quality which combines with others to make wisdom. intelligence is therefore a lower order opposite than wisdom. hierarchy the ability to comprehend a message or situation is a measure of one's intelligence. note that the temple of set recognizes two classes of intelligence: that of the mind and that of the heart. similarly there is comprehension using faculties of the mind, and comprehension using faculties of the heart. the xepering black magician should strive to develop both modes of comprehension and intelligence. hierarchy patience is another quality which combines with others to make wisdom. patience is

has no real understanding of the self, hence cannot recognize absolutes and doesn't have a framework within which to relate (3) self-consciousness: comparable to the priesthood of set iii. the self-conscious individual is totally aware of the self, and can recognize truths in relation to the self. there is still no true objectivity, however (4) objective consciousness: comparable to the master of the temple iv, who is fully cognizant and can see. there is a complete framework available to the individual with objective consciousness, hence absolute truths can be seen and understood. in some ways, the temple of set degrees are not quite as far advanced as indicated above. the priest of set has a degree of self-consciousness, but cannot be said to be 100% selfconscious in the sense intended b

considered the "universe" classification: v2- 126.2- 1 author: corey s. cole iii date: may xvi html revision: nov 24, 197 ce subject: ouspensky reading list: 4a, 19b, 19c lecture #2 according to ouspensky, a "school" is necessary for awakeness to occur and develop. while we can get occasional glimpses of the higher states, we need something. or other people. pushing us to move into these states. the temple of set can be seen as such a school. gurdjieff and ouspensky consider man a type of sophisticated machine "know thyself" may be considered synonymous with "know your parts and how they function and interrelate" this is obviously an incomplete definition, if only because there is little point to working on oneself if one is limited to one's programming (and maybe an occasional random num

is imagination too much, he sees what he's imagining instead of what is (4) talking (oops. related are two sleep producing states: identification with other people or things, and consideration of other people. both cause the individual to cease concentrating on himself. ouspensky defines seven levels of man, which he calls man-1 to man-7. i found a definite correspondence between these levels and the temple of set degrees. man-1 through man-3 are controlled primarily by one of their "centers. the physical, the mental, and the emotional. man-4 has made a commitment to break free of this "automatic existence" hence corresponds to the setian i /ii. ouspensky also suggests that each category must have a different sort of "religion" or guiding philosophy. this is certainly true within the templ

SABBATIC KABALA OF THE CROOKED PATH

ian influence illustrated by the devil in the tarot. in ayin that which is seen and the ability of transformation is signified by the eye. the eye is also the tool of the artist of the noble arte and is the capturer of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia

nd its expression in tz, the first sign of zodiacus who is the bringer of fire and light is essential to this riddle and as the five-fold symbol of the use of the senses. cell 7 being the aat of the 8th and 19th letter of the sacred alphabet this cell speaks of the union of all systems and the understanding of our belief through mastery of alchemy and therefore our own senses. the construction of the temple of flesh, the path of no return and total integration is found in this cell of ultimate vision and fluids. there is a great flexibility in this cell and is experienced as the muse of divine inspiration. the most important formulae is the techniques of iconoclastisism, or the formation of the many into one. again sigilic methods are used to accomplish this task and through this the one a

SALMANRUSHDIE THESATANICVERSES

her allah's opposite and equal. lat the omnipotent. his face showing sudden relief, baal flings himself to the ground and prostrates himself before her. abu simbel stays on his feet. the family of the grandee, abu simbel- or, to be more precise, of his wife hind- controls the famous temple of lat at the city's southern gate (they also draw the revenues from the manat temple at the east gate, and the temple of uzza in the north) these concessions are the foundations of the grandee's wealth, so he is of course, baal understands, the servant of lat. and the satirist's devotion to this goddess is well known throughout jahilia. so that was all he meant! trembling with relief, baal remains prostrate, giving thanks to his patron lady. who looks upon him benignly; but a goddess's expresson is not

ed crowd. the prophet's disciples are no longer shoved aside, but allowed to pass. bewildered, half-pleased, they come to the front. mahound speaks without opening his eyes "this is a gathering of many poets" he says clearly "and i cannot claim to be one of them. but i am the messenger, and i bring verses from a greater one than any here assembled" the audience is losing patience. religion is for the temple; j ahilians and pilgrims alike are here for entertainment. silence the fellow! throw him out- but abu simbel speaks again "if your god has really spoken to you" he says "then all the world must hear it" and in an instant the silence in the great tent is complete"_the star" mahound cries out, and the scribes begin to write "in the name of allah, the compassionate, the merciful "by the pl

urs softly "not many of us have as much reason to be scared of mahound as you. if you eat a man's favourite uncle's innards, raw, without so much as salt or garlic, don't be surprised if he treats you, in turn, like meat" then he leaves her, and goes down into the streets from which even the dogs have vanished, to unlock the city gates. gibreel dreamed a temple: by the open gates of jahilia stood the temple of uzza. and mahound spake unto khalid who had been a carrier of water before, and now bore greater weights "go thou and cleanse that place" so khalid with a force of men descended upon the temple, for mahound was loth to enter the city while such abominations stood at its gates. when the guardian of the temple, who was of the tribe of shark, saw the approach of khalid with a great host

ominations stood at its gates. when the guardian of the temple, who was of the tribe of shark, saw the approach of khalid with a great host of warriors, he took up his sword and went to the idol of the goddess. after making his final prayers he hung his sword about her neck, saying "if thou be truly a goddess, uzza, defend thyself and thy servant against the coming of mahound" then khalid entered the temple, and when the goddess did not move the guardian said "now verily do i know that the god of mahound is the true god, and this stone but a stone" then khalid broke the temple and the idol and returned to mahound in his tent. and the prophet asked "what didst thou see" khalid spread his arms "nothing" said he "then thou hast not destroyed her" the prophet cried "go again, and complete thy

SAPPHIRE TABLE OF SET MAIN

music inc) and those by kenneth tynan in the novel's final section have been taken from _tynan right and left (copyright kenneth tynan, 1967. the identities of many of the authors from whom i've learned will, i hope, be clear from the text; others must remain anonymous, but i thank them, tlythe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the

occasion, but until now i have not defined the term as comprehensively as it deserves. this i will do now. i do not anticipate that what i will say will come as any surprise to you; rather i intend this letter as a way of taking the implicit and making it explicit. you will notice also that this is the first of my letters addressed only to the iv. this is because, by definition, only a master of the temple may comprehend that grade. nor may it be "taught" to those of lesser initiatory degrees. like the ii and the iii, it is something that the individual must seek for himself and attain through the illumination of his will. hence the title of this letter "those who seek shall find" and thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one

ds, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practic

"needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of

perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creati

SAPPHIRE TABLET OF SET

our own past is one of the most efficient and fascinating springboards for recasting the concept of setian initiation. given as a gift to the guardians of the on of set on bear day, the traditional finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsothe sapphire tablet of set qui petiverent invenient michael aquino v iv -1 march 10, xi to: the masters of the temple qui petiverent invenient on the fifteenth of july x i recognized you as a master of the temple iv. in terms of organizational authority, you were then and are now familiar with the prerogatives of that degree. they are written into the by-laws, and you have seen that the t s will respect them in deed as in word. to date, however, i have not discussed the essential characteristics of the

occasion, but until now i have not defined the term as comprehensively as it deserves. this i will do now. i do not anticipate that what i will say will come as any surprise to you; rather i intend this letter as a way of taking the implicit and making it explicit. you will notice also that this is the first of my letters addressed only to the iv. this is because, by definition, only a master of the temple may comprehend that grade. nor may it be "taught" to those of lesser initiatory degrees. like the ii and the iii, it is something that the individual must seek for himself and attain through the illumination of his will. hence the title of this letter "those who seek shall find" and thus again the meaningful use of the term "recognition" as opposed to promotion. the term "master" is one

ds, who knows, who possesses all skills. appropriately a master is regarded by others as a teacher, even though be may regard himself as a "student" of his calling. in magic and metaphysics, the master is one who understands those things which others call "occult" or "mysteries. he author: michael a. aquino vi temple of set date: march 10, xi html conversion: dec 7, 2000 ce subject: the master of the temple may be called a saint, a sage, a mahatma, a medicine man, a shaman, a witch doctor, or a philosopher. transculturally he is a master. within the initiatory arts of magic, the concept of the master has been most precisely formulated to date by aleister crowley. let me cite the key descriptive passages concerning a master of the temple (8=[3] of the a:.a. from magick in theory and practic

"needs" the ou as a psychological prop for his own existence, but it is still the arena in which he acts. it is his ability to conceptualize both the ou and the pu relative to one another that gives him his tremendous power to mold the course of specific events. this is the magician at full strength; this is the force of the individual will raised to an infinite exponential. this is the master of the temple of set. it is because such qualities are evident in you that you have been recognized as deserving of the iv. where does the v fit into all of this? consider what a magus "does: he proclaims a word that governs the aeon of time in which he exists. the "word" obviously, is a symbol for an entire philosophy or organized system of thought. and what is a "philosophy" in the strict sense of

perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true iv, he must display such characteristics creati

SATANIC BIBLE

e midday of the first is as the third indulgence made of hyacinthine pillars, in whom the elders are become strong, which i have prepared for mine own justice, saith satan, whose long continuance shall be as bucklers to leviathan. how many are there which remain in the glory of the earth, which are, and shall not see death until the house falls and the dragon doth sink? rejoice, for the crowns of the temple and the robe of him that is, was, and shall be crowned are no longer divided! come forth, appear the ninth key the ninth enochian key warns of the use of substances, devices or pharmaceuticals which might lead to the delusion and subsequent enslavement of the master. a protection against false values (enochian) micaoli beranusaji perejela napeta ialapore, das barinu efafaje pe vaunupeho

SATANIC RITUALS

rue, molay. though your courage was not lessened by imprisonment and torture, you did in fact confess your heresies, your evil crimes and those of your order-your unholy acts. priest: vous les avez tortur s! vous avez trait ces chevaliers, qui toute leur vie out combattu pour proteger votre tr ne, comme vous auriez trait des meurtriers ou des voleurs! you tortured them! you treated the knights of the temple, who, in their strength and all that lives, fought to protect your throne as you would have treated murderers or thieves! de molay (to philip: sire, lorsque me distinguant parmi tous vos sujets, vous r pandiez sur moi d'honorables bienfaits; de jour o f obtenais 1'illustre pr fer nce de nommer de mon nom le fils du roi de france, aurais-je pu m'attendre 1'affront solennel de para tre vo

rves as a living altar is not required in die elektrishen vorspiele. in her place, a human skull (totenkopf) rests opon a scarlet cushion. in this ritual as in all other satanic rites, the skull serves as a reminder of the material, flesh-and-bone godhead that is man, rather than as a symbol of mortality. it also represents the vault of wisdom from whence all hitman ideas and developments emerge, the temple of invention, both material and "spiritual" a candlestick bearing a black candle is placed at each side of the skull. the chalice rests directly in front of the skull, with the bell and phallus to either side. the sword rests parallel to the front edge of the platform. the wall above the altar displays the sigil of satan. a pentagonal enclosure, the inside of which is mirrored, serves t

erted that the yezidis were "actually noble and highly moral people" and therefore could not actually have worshipped the devil! it is difficult to assess this as anything other than the most blatant form of selective inattention! each time an important yezidi ritual was to take place, a brazen figure of a peacock (called a sanjak) was removed from a secret hiding place by a priest and carried to the temple. it was placed on a pedestal around which a running spring of water played into a small pool this served as the shrine and icon towards which homage was directed. the water supposedly came from an underground stream which flows through subterranean caverns in a network opening under each tower of satan. the point of origin of these streams was thought to be the miraculous well of islam

n and wordless rite of dedication the rite begins one hour after sunset. the congregants enter the chamber and seat themselves on pillows placed on the floor in a semicircle facing the shrine of melek taus. the water runs over the rocks surrounding the sanjak and into a pool at their base. incense burns in braziers at each side of the shrine. the kawwals (musicians) stand against the rear wall of the temple, playing a prelude on flutes, drums, and tambourines (note: as emotional response is essential during certain segments of the rite, europeans and americans may require music of a modified form. there is much to be recommended in the works of borodin, cut, rimsky- korsakoff, ketelbey, ippolitov-ivanov, etc, despite the sneers of "purists) the priest enters, followed by his assistants, al

h angle is the ram of the sun, who brought thy selves to be, who endureth upon the world of horrors and proclaimeth the time that was, the time that is, and the time that shall be; and whose name is the brilliance of the nine angles. v'cvye vuy-kn kh'ren-i kyl-d zhem'n lyz-naa mnaa r'cvyev'y-kre z'j-m'h gryn-h'y d'yn'khe cyvaal'k h'y-cvy-rohz. from the fifth angle are the hornless ones, who raise the temple of the five trihedrons unto the daemons of creation, whose seal is at once four and five and nine. v'quar'n vuy-kn fha'gn z'j-m'h ki-dyus dyn-jn'ash cvy-knu ukr'n hy-rohz. from the sixth angle is the sleep of the daemons in symmetry, which doth vanquish the five but shall not prevail against the four and the nine. v'try'v vuy-kn djn'sh dys-u n'fha'gnir z'j-m'h r'n hy-kre'snvy'k kr'nquar

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

estess, representing baphomet, will couple with him. the obvious exception is if the neophyte is gay and then he or she must seek out a relevant sapphic or uranian temple. the individual to be initiated may also undergo tests- both during and previous to the initiation ritual- and may be subjected to both humiliation and pain. humiliation may take the form of being stripped naked and bound before the temple into which the neophyte is seeking initiation. the symbology here is of a stripping of personality, wherein the individual is no longer protected by his or her personality as symbolised by his or her clothing and is instead bared to all devoid of any societal position or power that he or she may have. adding to this feeling of nakedness, which is enhanced by the unfamiliarity of the tem

black mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation complete the number of celebrants. as opposed to the accepted understanding of a black mass where the participants are all adorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and purple (master of the temple) and whilst the church of satan exclude the sexual element that seems to have been prevalent in many of the previous versions of the black mass, the order of nine angles have included two specifically sexual elements, the first being the masturbation of the priest by the satanism- an examination of satanic black magic side 4 af 21 file//c:\windows\skrivebord\nyt%20til%20bibilotek\ona\va

the orgiastic sphere is that concerning the direction of the energies raised through unrestrained sexual indulgence. with the inclusion of an orgiastic element within traditional satanic rites, the energy that the ritual would have produced is naturally expanded to include the sexual energy which is then directed towards a specific intent according to the preset aims of the master and mistress of the temple. an alternative method is for the energy to be stored in a crystal for use at a later date. although the above are the balanced expressions of ritualistic sexual magic, there are cases where some satanists utilise aspects of sexuality that are considered abhorrent, evil and that are unlawful. yet, although there are cases whereby women initiates may become the so-called victim, there is

ss comes from the order of nine angles who suggest the abyss to be located where the world of causality meets with the world of a-causality. whilst the former is understood primarily as rational and physical, the latter is understood to be irrational, non-physical and magickal. this understanding of the abyss as a gateway between two different worlds has long past associations with the concept of the temple as a gateway to the world of the gods. this in itself is interesting bearing in mind that many pre-christian temples, upon which christians built their churches are believed to be situated on ley lines, which carry two currents of energy around the planet. it is this belief that is reflected in the theory that the abyss is a location point where the magical worlds and the mundane worlds

c magic, can be said to promote the use of human and/or animal sacrifice under certain conditions and for specific reasons. that is, they promote the conscious and willed use of sacrifice rather than the weak indulgence epitomised by the modern day serial killer who has no or very little control over his actions. on the opposite bench can be found the society of dark lily, the church of satan and the temple of set. lying inbetween both camps can be found the diabolist who may sacrifice animals during his or her rituals of invocation. yet whilst the diabolist- who often is a solo practitioner, working alone and in secret- may kill animals in his rites, it is doubtful if he would perform human sacrifice on the scale of the order of nine angles or the friends of hekate and it is to these two

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

wned at the top by a shrine or a temple. the whole complex was called a ziggurat, and averaged about 150 feet (45.7 meters) in height. ziggurats stretched tower-like toward the sky, forming a bridge between earth and heaven, like the mountains that were sacred to the sumerians. each mesopotamian city had at least one temple complex, and each complex was dedicated to the worship of a single deity. the temple complex in ur, for instance, honored the moon god sin (also called nanna by the sumerians. the city of uruk had both a temple to inanna and a ziggurat dedicated to anu. the complexes were managed by specialist priests, who were the only people allowed to worship the deities. the akkadians the development of religion in mesopotamia followed the movement of peoples in the region. historia

ial costumes. texts. the enuma elish tells the mesopotamian story of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells and charms to be used to pass judgment in the afterlife. sites. ancient nippur was the site of the chief temple to enlil, while babylon was the location of marduk s sanctuary. thebes and the temple complex of karnak were home to the worship of amen-ra. in the modern world the remains of these early religions can be seen in egypt s pyramids, tombs for the pharaohs, and in mesopotamia s ziggurats, temples to the gods. observances. the new year s festival was a major event in mesopotamian religion, while egypt s most important festival was opet. 42 world religions: almanac ancient re

gyptian nobles drove the hyksos out. during this period the god amen came to prominence and was worshipped at karnak, near thebes. amen incorporated aspects of earlier gods such as ptah and ra, becoming for a time the primary creator-god. the amen priesthood grew impressively strong not only in religious power but also with political power. when amen and ra were combined into the godhead amen-ra, the temple at karnak required the services of more than eighty thousand employees. a short-lived experiment in state-sponsored monotheism( belief in only one god) occurred during the new kingdom period. amenhotep iv, who called himself akhenaten (reigned 1379 62 bce, declared that the only god was the one he himself worshipped: aten, the god of the sun, and the solar disk, the aten. akhenaten s ex

he temples employed a vast staff of workers and priests. the temples were not simply religious centers, but also served as storehouses for the surplus harvest. in effect, they were banks of deposit for community wealth. daily offerings to the deities were made in the temples, and cleaning and purification rituals took place. offerings were made by royal and commoner alike, and these were taken by the temple personnel. each cult or worship of a deity had special festivals. for example, inanna or ishtar was, among other things, goddess of fertility and protector of the storehouses. each year a ritual marriage took place between the goddess and the ruler at the time of harvest. marduk was the deity at the center for the annual new year s festival, held at the spring equinox. at these times, s

ilgrimage sites for mesopotamians are not recorded. historians suspect that the nanna ziggurat, a great temple complex at ur to the moon god, was a major center for travelers who devoted that god. similarly, the inanna or ishtar ziggurat at uruk made have been a pilgrimage site for that important goddess. egypt one of the most important festivals in ancient egypt was opet. it took place yearly at the temple of luxor in thebes. the festival brought world religions: almanac 57 ancient religions of egypt and mesopotamia together the human and divine aspects of the pharaoh. in the earliest days of its celebrations, the festival lasted for eleven days. many years later, however, it had grown to twenty-seven days. during the festival thousands of loaves of bread, cakes, and jars of beer were dis

SET IT STRAIGHT

es set as portrayed in ancient egypt and as understood in the modern day temple of set. this was denytenamun's first article on set. every setian is sooner or later bound to form some sort of opinion on the entity whose name s/he has taken as a part of her/himself. whether set exists or not, and what should we think about his priesthood, are two of the bunch of very frequently discussed issues in the temple. the lack of empirically testifiable evidence gives these questions an aura of perennial problems. sometimes the possibility of set's existence has been tried to be refuted on the basis that we cannot know about it, that all attempts at apprehending him are mere mystical nonsense. what more, profane society- if it is at all familiar with set the egyptian god- knows him as an envious and

SINISTER TAROT

s of the ethos of a race fulfilled. the brink of new possibilities; storm clouds gather with promise of the blood of birth, of the heralding of a higher associated civilization. the fulfilling of personal desires and potential, creating intimations/hauntings of further progression. disatisfaction causing aspirations to something higher /beyond reaching for the stars xx the woman beneath the water the temple within of war torn landscapes, black hills grab the lightening and hold it shell shocked the giving within her arms aeon- naos a nexion fully opened: greater wyrd causally fulfilled now dynamically giving expression to new forms of itself via physis; new challenges, new expressions of a continuing ethos- the chaos of birth: the dark gods returned, shape-shifting, creating new possibilit

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

dox, when i perceived that my companion was growing a little out of temper. and he who wishes to catch a rosicrucian, must take care not to disturb the waters. i thought it better, therefore, to turn the conversation "revenons a nos moutons" said i "you promised to enlighten my ignorance as to the rosicrucians "well" quoth he, rather sternly "but for what purpose? perhaps you desire only to enter the temple in order to ridicule the rites "what do you take me for! surely, were i so inclined, the fate of the abbe de villars is a sufficient warning to all men not to treat idly of the realms of the salamander and the sylph. everybody knows how mysteriously that ingenious personage was deprived of his life, in revenge for the witty mockeries of his 'comte de gabalis "salamander and sylph! i see

nd to be lawfully in the power of others. but if by magic you mean a perpetual research amongst all that is more latent and obscure in nature, i answer, i profess that magic, and that he who does so comes but nearer to the fountain of all belief. knowest thou not that magic was taught in the schools of old? but how, and by whom? as the last and most solemn lesson, by the priests who ministered to the temple (psellus de daemon (ms) and you, who would be a painter, is not there a magic also in that art you would advance? must you not, after long study of the beautiful that has been, seize upon new and airy combinations of a beauty that is to be? see you not that the grander art, whether of poet or of painter, ever seeking for the true, abhors the real; that you must seize nature as her maste

who could have shown thee the absent, and prated to thee, in their charlatanic jargon, of the secret electricities and the magnetic fluid of whose true properties they know but the germs and elements. i will lend thee the books of those glorious dupes, and thou wilt find, in the dark ages, how many erring steps have stumbled upon the threshold of the mighty learning, and fancied they had pierced the temple. hermes and albert and paracelsus, i knew ye all; but, noble as ye were, ye were fated to be deceived. ye had not souls of faith, and daring fitted for the destinies at which ye aimed! yet paracelsus modest paracelsus had an arrogance that soared higher than all our knowledge. ho, ho! he thought he could make a race of men from chemistry; he arrogated to himself the divine gift, the bre

the athenian dedicated to wisdom; and, standing on the bark that bounded on in the freshening gale, the votary who had survived the goddess murmured to himself "has the wisdom of ages brought me no happier hours than those common to the shepherd and the herdsman, with no world beyond their village, no aspiration beyond the kiss and the smile of home" and the moon, resting alike over the ruins of the temple of the departed creed, over the hut of the living peasant, over the immemorial mountaintop, and the perishable herbage that clothed its sides, seemed to smile back its answer of calm disdain to the being who, perchance, might have seen the temple built, and who, in his inscrutable existence, might behold the mountain shattered from its base. book v. the effects of the elixir. chapter 5

t, it is again not to command, but to obey! thou, from whose whisper i gained the boons of the lives lovelier and dearer than my own; thou i command thee, not by spell and charm, but by the force of a soul mightier than the malice of thy being, thou serve me yet, and speak again the secret that can rescue the lives thou hast, by permission of the universal master, permitted me to retain awhile in the temple of the clay" brighter and more devouringly burned the glare from those lurid eyes; more visible and colossal yet rose the dilating shape; a yet fiercer and more disdainful hate spoke in the voice that answered "didst thou think that my boon would be other than thy curse? happy for thee hadst thou mourned over the deaths which come by the gentle hand of nature, hadst thou never known how

SIR WALLIS BUDGE EGYPTIAN MAGIC

in relief, and the scarab is placed so as to appear to be carried in the boat; on the left stands isis and on the right nephthys. 1 the oldest green stone funeral scarab known to me is in the british museum (no. 29,224; it was found at kurna near thebes and belongs to the period of the xith dynasty, about b.c. 2600. the name of the man for whom it was made (he appears to have been an official of the temple of amen) was traced on it in light coloured paint which was afterwards varnished; there are no "words of power" on this interesting object. when once the custom of burying scarabs with the bodies of the dead became recognized, the habit of wearing them as ornaments by the living came into fashion, and as a result scarabs of almost every sort and kind may be found by the thousand in many

e us that they existed as a survival in the early dynasties before the people generally had realized that the great powers of nature, which they deified, could not be ruled by man and by his petty words and deeds, however mysterious and solemn. it is, however, very remarkable to find p. 78 that the use of wax figures played a prominent part in certain of the daily services which were performed in the temple of the god amen-ra at thebes, and it is still more remarkable that these services were performed at a time when the egyptians were renowned among the nations of the civilized world for their learning and wisdom. one company of priests attached to the temple was employed in transcribing hymns and religious compositions in which the unity, power, and might of god were set forth in unmista

the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard, and at length set out for coptos with ahura and merhu in the royal barge; having arrived at coptos he went to the temple of isis and harpocrates and offered up p. 145 a sacrifice and poured out a libation to these gods. five days later the high priest of coptos made for him the model of a floating stage and figures of workmen provided with tools; he then recited words of power over them and they became living, breathing men, and the search for the box began. having worked for three days and three nights t

nce, 1 but the texts do not afford much information on the matter. incidentally, however, we have one interesting proof that foreign peoples believed that the egyptians were able to cure the diseases caused by demoniacal possession, and the exercise of their power p. 207 on the occasion described was considered to be so noteworthy that the narrative of it was inscribed upon a stele 1 and setup in the temple 2 of the god khonsu at thebes, so that all men might read and know what a marvellous cure his priests had effected. it appears that king rameses ii. was in mesopotamia "according to his wont, year by year" and all the chiefs of the countries round about came to pay their respects to him, and they sought to obtain his goodwill and protection, probably even an alliance, by bringing to him

e the egyptian priest found the lady bent-ent-resht to be possessed of a demon or spirit over which he was powerless. the prince of bekhten, seeing that the priest was unable to afford relief to his daughter, sent once again to the king, and entreated him to send a god to his help. when the ambassador from bekhten arrived in egypt the king was in thebes, and on hearing what was asked he went into the temple of khonsu nefer-hetep, and besought that god to allow his counterpart khonsu to depart to bekhten and to deliver the daughter of the prince of that country from the power of the demon that possessed her. it seems as if the sage tehuti-em-heb had been sent to bekhten by the advice of the god, for the king says, in addressing, the god "i have come once again into thy presence; but in any

SOLOMON

or lotus flowers. explorations with these modes is an ongoing interest of the order of setne khamuahethe testament of solomon translated by f. c. conybeare pdf formatted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came amon

on came among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also continued to suck the thumb of his right hand every day. and the child grew thin, although he was very much loved by the king. 3. so king solomon called the boy one day, and questioned him, saying "do i not love thee more than all the artisans who are working in the temple of god? do i not give thee double wages and a double supply of food? how is it that day by day and hour by hour thow growest thinner" 4. but the child said to the king "i pray thee, o king. listen to what has befallen all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away f

len all that thy child hath. after we are all released from our work on the temple of god, after sunset, when i lie down to rest, one of the evil demons comes and takes away from me one half of my pay and one half of my food. then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his archangel [he brought me] a little ring, having a seal consisting of an engraved stone, and said to me "take, o solomon, king, son of david, the g

r a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. a

not willing to be subject to me, i prayed the archangel uriel to come and succour me; and i forthwith beheld the archangel uriel coming down to me from the heavens. 12. and the angel bade the whales of the sea come out of the abyss. and he cast his destiny upon the ground, and that [destiny] made subject [to him] the great demon. and he commanded the great demon and bold ornias, to cut stones at the temple. and accordingly i solomon glorified the god of heaven and maker of the earth. and he bade ornias come with his destiny, and gave him the seal, saying "away with thee, and bring me hither the prince of all the demons" 13. so ornias took the finger-ring, and went off to beelzeboul, who has kingship over the demons. he said to him "hither! solomon calls thee" but beelzeboul, having heard

SPENSER THE CULT OF THE ALL SEEING EYE 1960

h 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 associated with the cult has drawn many na

n of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to the ancient stone of foundation, which, according to the same authority cited above, was supposed"'to have been. placed at one time within the foundations of the temple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there wa

emple of solomon, and afterwards, during the building of the second temple, transported to the holy of holies. it was in the form of a perfect cube, and had inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stone

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 dollar bill because of the same occult influence as was involved in the establishment of the meditation room, prayer room and the temple of understanding. arthur m. schlesinger jr, in his book, the coming of the new deal, published in 1958, provided his readers with a remarkably candid portrait of henry a. wallace, one

orman gerstenfeld; representative edgar w. hiestand, who arranged for the gift of the mosaic window: representatives karl m. lecompte of iowa and katharine st. george of new york, members of a committee which allegedly arranged for the design and equipment of the room; and the architect of the capitol, j. george stewart. representatives hiestand and lecompte are no longer in congress] 42- part iv the temple of understanding -43 [permission granted to reprint by edith kermit roosevelt syndicate suite n 824, 800 fourth st. s.w. washington 24. d.c -44 -45 [permission granted to reprint by edith kermit roosevelt syndicate suite n 824, 800 fourth st, s.w, washington 24, d.c- 46- the temple- a "spiritual united nations" edith kermit roosevelt's marvelous columns on "the temple of understanding"

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

eraclitus of ephesus (c. 535 475 b.c) to the mysteries is immediately clear from a saying that is handed down about him, to the effect that his thoughts were an impassable road. anyone who was not an initiate would find in them nothing but obscurity and darkness, but they were brighter than the sun to those who approached them in the company of the mystai. it is said that he deposited his book in the temple of artemis indicating that he could be understood only by the initiated.22 heraclitus was called the obscure, because the key of the mysteries alone cast light on his views. in heraclitus we witness a figure of the utmost earnestness in his approach to life. it is evident, when we reconstruct his thought in its essentials, that for him knowledge bore an inner meaning that words could ge

man, she was taken into the service of the family of celeus, as nurse to the queen s son. she wished to endow the son with immortality, and to this end she hid him every night in the fire. but when his mother learned of it she cried and wailed, after which the bestowal of immortality was no longer 84 christianity as mystical fact possible, and demeter left the house. it was then that celeus built the temple. the grief of demeter for persephone was boundless, and spread sterility over the earth. to avert total disaster, the gods had to find a way of appeasing her, so zeus induced pluto to let persephone return to the upper world. however, before he let her go he gave her a pomegranate to eat, and because of this she was compelled to return to the underworld ever after at regular intervals;

h. and the fact that through her the earth is endowed with the regenerative power of the crops, points to still deeper aspects of her nature. it is she who wishes to grant immortality to human beings demeter places her charge secretly in the fire every night. human beings, however, cannot bear the pure energy of fire (or spirit) and demeter has to cease her attempt. all she can do is to institute the temple cult. through this, so far as they are able, human beings can participate in the divine nature. the festivals at eleusis were an eloquent confession of the belief in the immortality of the human soul. the conviction was expressed in the imagery of the myth about persephone. but alongside demeter and persephone at eleusis, the god dionysus was honored. if demeter stood for the divine ori

the feast was over, while his parents were returning home, the boy jesus stayed behind 94 christianity as mystical fact in jerusalem, but they were unaware of it. thinking he was in their company, they traveled on for a day. then they began looking for him among their relatives and friends. when they did not find him, they went back to jerusalem to look for him. after three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. everyone who heard him was amazed at his understanding and his answers. the buddha withdrew into solitude, and when he returned a virgin greeted him with words of benediction: blessed are the mother, the father, and the wife to whom you belong. but he answered: only those are blessed who have reached nirvana. the

nt of a christian view of life. in the gospel of john there is no parable as such; it came from a mystery school in which the use of parables was not considered necessary. much light is shed on the role of actual historical events and imaginative parable in the synoptic gospels by the narrative of the cursing of the fig tree. this appears in mark where we read: jesus entered jerusalem and went to the temple. he looked around at everything, but since it was already late, he went out to bethany with the twelve. the 104 christianity as mystical fact next day as they were leaving bethany, jesus was hungry. seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. when he reached it, he found nothing but leaves, because it was not the season for figs. then he said to t

SYMBOLISM OF THE BANNERS

symbol of twilight- as it were the equation of light and darkness. the pole and the base are black to represent that even in the depths of evil can that symbol stand. the cord is black, but the transverse bar and the lance-point may be golden or brass and the tassels scarlet as in the case of the banner of the east, and for the same reasons. the banner of the west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the banners are a difficult craft project because of the sharp corners required on some pieces. their preparation demands both sewing experience and a rather meticulous sense for detail. 13 material for the banners should be ver

SYMBOLISM

e initiated, depending upon how the symbols are communicated, and how they are mixed with other symbols. a statement in a symbolic language could even have multiple meanings communicated at the same time to the same person. a lot of the symbols setians use in our writings are like that. when we read through the scroll of set or the jewelled tablets, those of us who have been using the language of the temple of set for a while will see certain words, and will know just from the way the words are used that the author is writing symbolically as well as grammatically, and he therefore means "this type of thing. this symbolic use of language lets us add meaning to an article without adding substantially to the size of that article. those who haven't been in the temple of set long enough to pick

sm is in the communication of ideas, whether written, spoken, or communicated through one or more other senses. 1565 based on the idea that a single symbol can have a whole galaxy of meaning, a useful communications skill is the ability to use symbols in the proper places, in the proper ways, to communicate more meaning in a smaller package (with fewer words. perhaps of greatest importance within the temple of set are the magical aeonic words: xeper, remanifestation, and xem, and the preceding words of indulgence and thelema. by using these words in writing or other forms of communication, we communicate the meanings associated with those words. if i say the word "xeper" to an initiate, it means something totally different than it would mean to someone off the street, and it means somethin

members from the o.t.o. may know all of the qabalic correspondences, while members from the wiccan background couldn't care less about the qabalic attributions, and have correspondences which are totally different. numerologists apply different meanings to their numbers than do the qabalists. and all of these symbolic systems work. but very, very few of them work for all setians. qabalists within the temple of set who write articles and/or letters steeped in qabalic symbolism find that very few others care enough about their symbols to wade through the text. those from other backgrounds with intensive use of symbols similarly find difficulty communicating within the temple of set, since our symbolic vocabulary is so much less cohesive. this lack of similarity in symbolism affects not only

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ck (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began in the middle of the nineteenth century, when western occultism began to focus seriously on archaeological data coming from egypt. particularly important highlights were the publication of the rite of the headless one, in which the deity transforms himself into has certain typhonic names

d what is below. thus you will win glory in the whole world, and obscurity will leave you at once. this is largely an invocation to anubis, opener of the way, to cause power to flow forth under the control of the children of set (so named. north solstice, 1975, michael a. aquino invoked set and receives the book of coming forth by night. empowered by this gnosis, aquino becomes a magus and founds the temple of set, which has a similar appeal to post modern magicians that set- typhon did in late antiquity. once again set, whose name means initiation, is highly honored upon this earth. september 9, 1995 under the guidance of the researchers of the orderof setne khamuast (osk, the temple of set has a heb-sed festival at the oasis of las vegas. end quote. a few comments- the probable initial m

its formula. it is through initially defining the word that we can move towards synthesis, or individual creations within these proxemic environments. syncretism is the most powerful tool that the initiate has at her or his disposal. some of the actual tools for this synthesis will be discussed further on in this book. finally, an important note. for the purposes of this book, and as a master of the temple, i am presenting my own formulaic conceptualization of the lhp. i am sharing with you, the reader, what has been unveiled to me through two decades of transformative self discovery, magic and initiation. my work during the past twenty plus years has resulted in an understanding characterized by a methodology of conceptual combination based upon the template of resonance. my understandin

should be sufficient in this regard, if ever in doubt about the legitimite rights of the ritual participants to be in an outdoor area move it inside! epilogue- the occult institute of technology finally, the occult institute of technology (oit) is an order of adepts that scrutinize, theorize and further develop the ideas i have presented in this book. oit is an order, or place of teaching within the temple of set (a left hand path religious organization. oit has its own magazine- the oit journal which is free by subscription on the internet, and available by paid subscription for paper copy. for more information contact the occult institute of technology at: http//www.dnaco.net/ raensept/oit the following provides pertinent information on oit for those who dare to do. the word of the aeon

shadow- which i have perceived as the very essence of non-natural consciousness. with the advent of the house system within the order of the trapezoid, i remanifest the occult institute of technology as a cyber house within that order. this took form as a large web-site which to date has had thousands of visitors, and has been directly responsible for numerous individuals seeking out and joining the temple of set. the house of oit was set up to act as a "magnetic" center (in ouspenskian terms) drawing into it those individuals who had an affinity for the ideas of the lhp as understood by the temple of set. in 1998, i retired from the order of the trapezoid as a master emeritus in order to develop a new order within the left hand path religious institution the temple of set- the occult ins

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

edenborgian rite?"5 moreover, masons affiliated with the grand lodge of the orient in paris, the united lodge in london, or the grand masonic lodge of israel, may well utilize signs and handshakes not used, seen, or understood in other orders. then, of course, there is the order of the rosicrucians, the order of the trapezoid, the priory of sion, the alta vendita, the p2 lodge, the solar order of the temple, the modern-day knights templar, the vatican's knights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowl

directly from duncan's masonic ritual and monitor (3rd edition. it pictures the royal arch mason performing the magical sign of the master of the second veil, which i informally and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course on ancient masonry, c.c. zain of the brotherhood of light explains that the ritual for this degree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand

long unkempt beards. every picture of karl marx depicts such. ralph epperson secret societies (audiotape 1987) m a n y believe that satanism and luciferian worship are miles apart from the rituals, practices, and philosophies of the secret societies and the order of the illuminati. in fact, there is no real distinction between these groups. as dr. michael aquino, hard-core satanist and founder of the temple of set once acknowledged, the satanists merely have a "more precise" understanding of occult reality. aleister crowley, the late british satanist, who relished calling himself "the wickedest man on planet earth" no doubt would have agreed with aquino. crowley 98 codex magica was initiated into a number of different masonic fraternities, satanic rites, and occult groups, including the ri

-christian lobby groups such as americans united, people for the american way, the american civil liberties union, and the jewish adl. these groups veil their anti-christian positions with high-sounding goals like "liberty" and "separation of church and state (photo and article: ministry magazine, may/june 1987, p. 7) three world-renowned christian evangelists were present in 1966 at the house of the temple, the headquarters of scottish rite freemasonry, in washington, d.c. the occasion was the elevation of men newly chosen to the elite 33rd degree. the three were billy graham, norman vincent peale, and robert schuller. statues of the three masons have been erected in the courtyard of the crystal cathedral in garden grove, california. secret handshakes of the illuminati 175 evangelist bill

stress of the master mason, given with the upper arms parallel to the ground, forearms vertical with hands above the head, palms forward. for those times when the master mason is out of sight of possible help, or in the dark, he is taught to summon assistance with the word "o lord, my god, is there no help for a son of the widow" a reference to hiram, legendary master craftsman at the building of the temple of solomon, about whom the initiate has yet been told nothing, and whom masons identify with the metalworker that scripture describes as "a son of a widow of naphtali."5 note that robinson makes mention of the "penal sign, the hand signal based on the penalty of the master mason's oath" in codex magica, you will see several examples of this signal, including a photo of soviet dictator j

THE BLACK LODGE

is to say, adepts. they even run the risk of becoming "black brethren, that is, of withdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants. we cannot insist too much on the point that the whole process, once aspiration is formulated, becomes automatic. let us suppose that the aspirant, man or woman, becomes linked to a true initiatic ord

t prophets that have come unto mankind, moses, and buddha, and lao tan, and krishna, and jesus, and osiris, and mohammed; for all these attain unto the grade of magus, and therefore were they bound with the curse of thoth. but, being guardians of the truth, they have taught nothing but falsehood, except unto such as understood (that is, except unto such as had the potential of becoming masters of the temple; for the truth may not pass the gate of the abyss. but the reflection of the truth hath been shown in the lower sephiroth. and its balance is in beauty (tiphereth, and therefore have they who sought only beauty come nearest to the truth. for the beauty receiveth directly three rays from the supernals (the paths of intelligence vau, gimel and that of which the mystery is mentioned in al

rah) and victory (netzach) and learning (hod) and happiness (yesod) and gold (malkuth) have been discomfited (because they did not seek balance, or harmony, which is beauty. and these sayings are the lights of wisdom that thou mayst know thy master, for he is a magus (that is, the angel of the aethyr was telling the human consciousness of aleister crowley, the "scribe, that his being as master of the temple had reached initiation into the second sephirah, chokhmah" the curse of thoth consists precisely in that, in the present evolutionary stage of mankind, the control we have of the planes of polarized manifestation is not yet sufficient so that our consciousness of our existence as spiritual entities may manifest itself in matter with complete efficiency# the "kingdom of heaven" is still

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

u shalt also become a king of the aeons, and the aeons. hold up thy heart; then bathe it in the fire of pure joy. ah! the sun shall consume thy longing soul! and we will fortify thee with the holy aspiration to attain this: we are come so that all may attain us in the eternal flame of truth. yet must thou fortify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose sp

THE CANOPIC GODS SYMBOLISM

ub 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 also said to be the children of horus, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked ou

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d purpose in life. strive to achieve those ideals. be active. be patient. be joyous. leave the results to god. do not seek to evade any problem. be a channel of good to other people. dr. gladys mcgarey is a medical doctor who employs various concepts from the edgar cayce material in her practice at the association for research and enlightenment clinic in phoenix, arizona. mcgarey gave new life to the temple beautiful program as it was described in cayce s readings of the lost continent of atlantis. the daughter of christian missionaries, mcgarey has said that her work with the cayce readings had not changed her basic attitude toward life and death, religion and immortality. it is still christ-centered with a basic christian foundation. the part that has changed is the addition of reincarna

s fortress with a strange god, whom he shall acknowledge and increase with glory; and he shall cause them to rule over many and shall divide the land for gain (daniel 11:36. st. paul, writing in 2 thessalonians 2:3, had a similar vision concerning the arrogant and evil king: the man of sin who opposes and exalts himself above all that is called god or that is worshipped; so that he as god sits in the temple of god, displaying himself as if being god for the mystery of lawlessness is already at work in the world: only he who now restrains (the coming of the antichrist) will do so. and then shall that wicked [one] be revealed, whom the lord will consume with the spirit of his mouth. destroying him whose coming is in harmony with the working of satan with all power and signs and false miracle

phy in southern italy, pythagoras spent 22 years in the temples of egypt as an initiate in the ancient mysteries. a particularly interesting aspect of the egyptian mystery schools is that for centuries the pharaohs themselves were the pupils and instruments of the hierophants, the magicians, who presided over the temples and cults of isis and osiris. each pharaoh received his initiation name from the temple, and the priests were honored with the roles of counselors and advisors to the throne. some have even referred to the rule of ancient egypt as government of the initiates. although the ancient egyptians never appeared to produce a philosophical system in the manner of the greeks or the romans, the mysteries produced a remarkable number of t h e g a l e e n c y c l o p e d i a o f t h e

death, resurrection, and an afterlife. the initiate who wished to attain mastery over the mysteries of life after death would be sent to knock at the door of the great temple of thebes or of memphis. here, he had been told, the priests could teach what isis and osiris knew. if the newcomer were admitted, the priest of osiris would question him about the place of his birth, his family lineage, and the temple where he had received his elementary instruction. in a brief but revealing interrogation, if the student was found unworthy of the mysteries, he would be sent quickly away. if the seeker appeared to be one who sincerely desired to learn the truth of the mysteries, he would be led through a corridor to an underground crypt where a large statue of isis hid the doorway to an inner sanctuar

the red column represented the ascension of the spirit into the light of osiris, while the black one signified the captivity of the spirit in physical matter. whoever sought the mysteries risked madness or death, the initiate was warned. once the door closed behind him, he would no longer be able to turn back. those novices who chose to go forward were assigned a week of menial tasks working with the temple servants and forced to observe a strict silence. when the evening of the ordeals arrived, two neocoros, assistants of the hierophant, led the candidate to the secret sanctuary, a dark room where statues of the ancient gods and goddesses, entities with human bodies and animal heads, appeared foreboding and threatening in the flickering torchlight. on the far side of the room, a hole in t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ong the ancients there were the dream incubation temples of serapis, egyptian god of dreams; and later, of aesculapius, the greek god of healing. thousands of people made their pilgrimage to these holy places to seek advice and healing from their dreams. after rigorous periods of fasting, prayer, and sacred ritual, they would attempt to induce revelatory nocturnal visions by spending the night in the temple. this practice was commonly employed by the cultic prophets and the kings of the ancient cities of lagash in sumer and ugarit in syria. plato (c. 428 348 or 347 b.c.e) saw dreams as a release for passionate inner forces. in the second century, another greek, artemidorous of ephesus, produced the oneirocritica, the encyclopedia that was the forerunner to thousands of dream books througho

gogue that she is his wife. after making such a declaration, he moves the wedding ring to the third finger. a second glass of wine is offered to the couple. the rabbi says the seven blessings and praises god for marriages and asks for the newlyweds to be happy. after both drink from it, the glass is smashed under the heel of the groom. the breaking of the glass is a reminder of the destruction of the temple in jerusalem. an old tradition adds that the glass is broken to symbolize that the bride and groom will be joined in happiness and love until the glass is t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d superstitions, strange customs, taboos, and urban legends 211 jewish weddings are usually performed on sundays. made whole again, which is anoth

hands and feet with henna. once the ornate designs decorate the bride, she is attired in a red sari that has been adorned with gold thread, a symbol of good fortune. often the bride also wears gold bracelets and anklets. just before the formal ceremony begins, representatives of the groom s family approach her and place a small dab on red paint on her forehead. when the bride and groom arrive at the temple, hotel, or private home where the ceremony will take place by mutual agreement of their respective families, both of them have their faces hidden by veils. the ceremony begins with prayers to lord ganesha, the elephant- headed god, who is beseeched to bless the couple with success in all their future plans. the bride s family officially gives her to the groom, and the priest introduces

r head with oil and washed their hands. sometimes the process was repeated during the course of the dinner; and before guests left the table, their hands were washed again. the hebrews made of a special ceremony of hand washing, and it was strictly observed that all people washed their hands before eating a meal, after returning from a funeral, and before making a burnt offering or a sacrifice at the temple. a combination of superstition and misapplied religious fervor concerning nudity, modesty, and the frequency of bathing made medieval europe a place where personal hygiene almost became a forgotten practice of the ancients. even the more well-to-do families took all-over baths only twice a year, in may and october. the biannual bath would take place in a large tub filled with hot water

er with the people in the funeral hall, the monk recites the five precepts, the rules by which buddhists strive to live. throughout the ceremony, food is served and music is played. there are few tears of mourning, for the family and friends are reminded by the monk that the soul will be reborn many times in many bodies. after the service, the body is cremated, and the ashes are buried or kept in the temple in a small urn. because christians believe that jesus (c. 6 b.c.e. c. 30 c.e) is the son of god who died on a cross on good friday and who rose from the dead on easter sunday, the followers of this religion believe that if they have faithfully followed the teachings of jesus, they, too, will be physically resurrected on a future day of judgment. generally, the body of the deceased is em

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e most accomplished architect in the world, hiram abiff, who was said to have designed the magnificent temple according to the precepts of the great architect of the universe. although hiram is mentioned in biblical accounts as a master of the arts of construction, the rites of freemasonry extend beyond the bible and fashion a parallel myth, portraying hiram as a primary figure in the creation of the temple. according to masonic tradition, the ancient builders of solomon fs temple created the rites still practiced in modern lodges, with the various degrees of initiation and their secret symbols and handshakes. while the free and accepted order of freemasons is the oldest fraternity in the world, it doesn ft really extend back to the stone masons working on solomon fs temple. nor does it da

riors had accumulated. in 1187, the hospitallers were almost annihilated in the disastrous battle of tiberias, where the saracen army under the generalship of saladin (1137.1193, the sultan of egypt and syria, thoroughly defeated the christians and reclaimed jerusalem. the second of the great orders of knighthood was founded in 1117 by two french knights and was originally known as the knights of the temple of solomon and later as the knights templar or the knights of the red cross. hugues des paiens and geoffrey of saint-omer, two compassionate nobles, had t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 19 observed the hardships endured by christian travelers en route to jerusalem and decided to serve as guides and protectors for

g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 21 a woodcut depicting the knights templar in 1118 (corbis corporation) thetwo principal orders of knighthood of the crusades were established in 1096. invaded by any civil officer. thousands beseeched the order to allow them to become members of the templars. in the course of time the knights of the temple became a sovereign body, pledging allegiance to no secular ruler. in spiritual matters, the pope was still recognized as supreme, but in all other matters, the grand master of jerusalem was as independent and as wealthy as the greatest king in europe. what had begun as the mission of two poor knights with one horse who vowed to watch over christian pilgrims on their way to jerusalem had

emple of jerusalem of england, wales, and scotland states that it is not a secret society and that, as with the militi templi scotia, it has no affiliation with the freemasons. the order is open only to christians according to the website http//theknightstemplar.org. associated with the supreme military order of temple of jerusalem is the north american order of poor fellow soldiers of christ and the temple of solomon, knights templar and can be found at the website http//www.knights templar.org. m delving deeper ahmed, rollo. the black art. london: arrow books, 1966. baigent, michael, and richard leigh. the temple and the lodge. new york: arcade, 1989. clifton, charles s. encyclopedia of heresies and heretics. new york: barnes& noble, 1998. howarth, stephen. the knights templar. new york:

ociety. the designation of gthug, h however, remains as a negative term applied to brutish criminals. the violent chapter imprinted in india fs history by the cult of the thuggee has been portrayed quite often in motion pictures, notably gunga din (1939) with cary grant, douglas fairbanks, jr, and victor mclaglen; terence fisher fs stranglers of bombay (1960; steven spielberg fs indiana jones and the temple of doom (1984) with harrison ford and kate capshaw; and the deceivers (1988) with pierce brosnan. m delving deeper brantlinger, patrick. confessions of a thug. oxford: oxford world classics, 1998. daraul, arkon. a history of secret societies. new york: pocket books, 1969. heckethorn, charles william. secret societies of all ages and countries. kila, mont: kessinger publishing, 1997. how

THE GOD OF THE WITCHES

an symbol but dates back to a period several centuries beforechristianity.the roman religion took no hold on great britain and was little regarded in gaul. the romans called thebritish and gaulish deities by roman names, but the religion was not romanised, and no roman god wasever completely established in the west of europe. the old deities continued in full force unaffected byforeign influence. the temple built on the summit of the puy de dome was dedicated to a god called by theromans mercurius, to his worshippers he was known as dumus; cernunnos, in spite of his latinised name,was found in all parts of gaul. few of the names of the indigenous deities of great britain have survived, andthe ritual received scant attention from the roman recorders.when christianity first arrived in great

wer culture, there is a priesthood, and the more organised thereligion the more systematised does the priesthood become. early priesthoods appear to have been largelycomposed of women; as the religion changed, men gradually took over the practice of the ritual. this is clearin egypt, where the early inscriptions mention many priesthoods of women; in the later inscriptions womenare only singers in the temple. but when a religion is decaying and a new one taking its place the womenoften remain faithful and carry on the old rites, being then obliged to act as priestesses.these changes are seen in the cult of the horned god. in the palaeolithic paintings there is only one scenewhich can be identified as a religious ceremony performed by several persons. this is at cogul, innorth-eastern spain

THE KEY TO THE MYSTERIES

lcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of liberty! the

finer to let him devour us- yet, for all that, morality has here nothing to say "but if the tiger threatens my children "let nature herself reply to you" harmodius and aristogiton had festivals and statues in ancient greece. the bible has consecrated the names of judith and ehud, and one of the most sublime figures of the holy book is that of samson, blind and chained, pulling down the columns of the temple, as he cried "let me die with the philistines" and yet, do you think that, if jesus, before dying, had gone to rome to plunge his dagger in the heart of tiberius, he would have saved the world, as he did, in forgiving his executioners, and in dying for even tiberius? 51 did brutus save roman liberty by killing caesar? in killing caligula, chaerea only made place for claudius and nero. t

thousand years, say the 60 apostolic traditions: that is to say, that during a series of centuries, the intelligence and love of chosen men, devoted to the burden of power, will administer the interests and the wealth of the universal family. at that day, according to the promise of the gospel, there will be no more than one flock and one shepherd. xvi the number sixteen sixteen is the number of the temple. let us say what the temple of the future will be! when the spirit of intelligence and love shall have revealed itself, the whole trinity will manifest itself in its truth and in its glory. humanity, become a queen, and, as it were, risen from the dead, will have the grace of childhood in its poesy, the vigour of youth in its reason, and the wisdom of ripe age in its works. all those fo

n from the dead, will have the grace of childhood in its poesy, the vigour of youth in its reason, and the wisdom of ripe age in its works. all those forms, which the divine thought has successively clothed, will be born again, immortal and perfect. all those features which the art of successive nations has sketched will unite themselves, and form the complete image of god. jerusalem will rebuild the temple of jehovah on the model prophesied by ezekiel; and the christ, new and eternal solomon, will chant, beneath roofs of cedar and of cypress, the epithalamium of his marriage with holy liberty, the holy bride of the song of songs. but jehovah will have laid aside his thunderbolts, to bless 61 with both hands the bridegroom and the bride; he will appear smiling between them, and take pleasu

was beautiful, all that was sweet in the past centuries, will live once more glorified in this transfiguration of the world. and the beautiful form will remain inseparable from the true idea, as the body will one day be inseparable from the soul, when the soul, come to its own power, will have made itself a body in its own image. that will be the kingdom of heaven upon earth, and the body will be the temple of the soul, as the regenerated universe will be the body of god. and bodies and souls, and form and thought, and the whole universe, will be the light, the word, and the permanent and visible revelation of god. amen. so be it. 63 xvii the number seventeen seventeen is the number of the star; it is that of intelligence and love. warrior and bold intelligence, accomplice of divine promet

THE MAGICIAN S KABBALAH

in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined

om which dimensions themselves spring. thus, the quality of binah in the human psyche is not the wisdom of chockmah, the height of linear thinking where all implications are seen and dealt with from vast experience, but is understanding, the synthetic, connective, holistic thinking, in the form of a matrix or lattice, rather than a straight line process, which is often more direct. the "master of the temple (the title of the grade attributed to binah) has the understanding that all events are "the dealing of god with his soul, as crowley put it, but the magus (chockmah) has the further knowledge of what that dealing is (the logos, or knowledge of the divine will. appropriate symbols of this state of understanding are the lattice, or net, indeed anything representing the concepts of linking

relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. as sallie nichols describes "the action of the angel temperance as she works with the waters of the hero's psyche is like that of the sun, nature's alchemi

ape of a great galaxy, and then bring your attention back to the microscopic realm by imagining the spiral as forming the curve of a spiral of dna within your body, or the shape of a seashell. attempt to view time, and your own personal history as a spiral event rather than a linear one. what light does this template throw on the events which have taken place in your life? 3. binah; the ritual of the temple and triangle temple; hikl; the temple is existence itself, the window in which the great work is seen. the temple is our place of being and our place of study. triangle; mshlsh; in the triangle is both the water of purification and the fire of consecration. their equilibrium gives energy to the work. chalice; kvs; in the vault of the graal is the wine of inspiration which alone can trul

at work is seen. the temple is our place of being and our place of study. triangle; mshlsh; in the triangle is both the water of purification and the fire of consecration. their equilibrium gives energy to the work. chalice; kvs; in the vault of the graal is the wine of inspiration which alone can truly support us. in this ritual, which is of the third sephirah, binah, we complete the building of the temple itself. this completes the triangle of actions in the three sephiroth above the abyss. whereas chockmah gives us the energy (in a spiral form) for the work, binah provides the form through which it is manifest. we must recall that the temple itself is equally a symbol, and symbolises our whole life, and the environment we live in. we must not forget to live in one world, and not see our

THE MARTINIST OPERATIVE GENERAL RITUAL

lb or not, will wear a bandolier or a collar proper to his/her degree but without the usual jewel of the order. 5. operational cloth: the operational cloth is made from a piece of crimson red cloth, linen or silk, approximately 25 square inches- which is according to the dimensions of the pyramid cubit, the sacred cubit of the egyptians, which served as a unit of measure since the construction of the temple of solomon7. the traditional martinist pantacle, of approximately 8 in. in diameter should be embroidered, painted or otherwise adorned in lace, in black and white, in the centre of this cloth. it will be perfectly satisfactory and as efficient, to place as a substitute the metal jewel of the order on the right side of the central luminary, if the pantacle cannot be embroidered, etc. th

. the use of any other incense like that prepared for the churches etc, pulverised and compounded from different resins, is interdicted. the poignard (or a sword) should have a hilt made in the form of a cross and a flat double edged and pointed blade either straight or flamboyant. the ornaments on the handle, hilt, or on the pommel, should display either the martinist pantacle, or the symbols of the temple of solomon (the so-called "masonic type" ornaments. it is preferable that the handle itself be inlaid with wood or horn, or if it is entirely made of metal- that it be covered with an isolating binding of wool or silk braid. the altar will be set up on a wooden table facing the true orient. it will be covered with the operational cloth with its pantacle properly oriented. the censer wil

w of hermon, and as the dew that descended upon the mountains of 8 in philosophy: principle beginning, fountain-head, original or initial state, likewise, the initial archetype. accident an attribute which is not part of the essence and hence non-essential accompaniment. substance a being that subsists by itself, a separate or distinct thing. 9 psalm 133 used to be recited aloud by the knights of the temple at each reception inot the order. it still appears in the rituals of arming of the different chivalrous orders, protestant, catholic or masonic. 28 zion; for there the lord commanded the blessing, even life for evermore. operator now dismisses the celestial spirits which he has invoked during his operation: celestial spirits who assisted us, we thank you. may there be always peace of go

THE MIDDLE PILLAR

late at greater length and freedom upon the important implications of relaxation and psychological analysis insofar as they have bearing upon spiritual development and unfoldment -israel regardie (january 31,1938, new york city) part one the middle pillar israel regardie a co-relation of the principles of analytical psychology and the elementary techniques of magic. chapter one the two pillars of the temple t o me one of the most significant and extraordinary characteristics of modern thought is the widespread circulation of books on psychology in its various branches. there is a general interest in matters dealing with the mind-especially with that aspect of the hinterland of the mind which has been named the unconscious for want of better words and also because its realm at the moment is

a cathartic technique. moreover, because of modern devices, the methods of analytical psychology have been brought nearer to the understanding and convenience of the ordinary man of the street. in the past, the techruques of attainment, mysticism, magic, and yoga, or by whatever name such systems were denoted, were always several removes from the ken of the average individual. the two pillars of the temple 5 the psychologies of the past may be summarized by the use of the words yoga and magic. the subject of yoga has already been excellently dealt with by several able and competent writers, requiring therefore but little mention here. such a book as yoga and western psychology by geraldine coster must certainly take its place hstorically as a genuine and first-rate contribution to the pro

become so deep, that the inner psychic necessity for the authority and affection of the father is unconsciously projected outwards into a terrifying and awe-inspiring deity. discernment of the true motives of conduct and attitude towards life is, therefore, an absolute essential. this accomplished, then may be examined that other side of the medallion which is man's own psyche. the two pillars of the temple 7 as a practical system, magic is concerned not so much with analysis as with bringing into operation the creative and intuitive parts of man. a psychological techruque can never be a wholly integrative one until it accepts ths spiritual side of man and assists the analysand in the recognition of or acquaintance with its activity. at ths moment, the treatment of these matters remains al

l and spiritual principles it is necessary to refer to what are known technically as the two pillars.5 half-way between the east and west, and north and south, in a properly instituted temple are placed two upright pillars.6 one of these is colored white, the other black. these pieces of lodge furniture are emblematical of the two opposites functioning in the diverse operations of nature. just as the temple represents in miniature the whole of life by which we may ever be confronted, or, rather, the manifold parts of our own inner nature, so these two pillars symbolize some aspect of these phenomena. they represent light and darkness, heat and cold. in man, they stand for love and hate, joy and pain, mind and emotion, life and death, sleep ing and waking. every pair of opposites conceivabl

triangle and one which forms the apex. such is the origin of creation; it is the triad of life."g only a little reflection will convince the reader of the truth of this theorem. until we have acquired wisdom and understanding, we swing during the seventy year span of our lives between self-esteem and self-disgust, from an exaggerated estimation of our fellows to their utter and the two pillars of the temple 9 final condemnation. age, it is true, does bring moderation and temperance with it. but were ths more balanced attitude towards life cultivated, taught or adopted earlier or before middle age set in, how much more efficient could we not be, and what could we not acheve? the techque under consideration consists primarily in the conscious reconciliation of opposing forces. it is this whi

THE NECRONOMICON SIMON VERSION

ining world" which might have been of greek origin and not zoroastrian. it is a question for scholars. the etymology of certain words is a game that has fascinated both the editor and perhaps a score or more of sumerian researches of the past. the sumerian origin of many of the words and place-names we use today provides us with an insight into our own origins. for instance, the sumerian word for the temple is bar, from which we get our word "barrier, or so it is said by waddell. this makes sense in the context with the erecting and maintaining of barriers against the hostile forces outside. the etymology is even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the word

orror and dismay, and(some say) death of a most uncommon nature. in time, i learned of the names and properties of all the demons, devils, fiends and monsters listed herein, in this book of the black earth. i learned of the powers of the astral gods, and how to summon their aid in times of need. i learned, too, of the frightful beings who dwell beyond the astral spirits, who guard the entrance to the temple of the lost, of the ancient of days, the ancient of the ancient ones, whose name i cannot write here. in my solitary ceremonies in the hills, worshipping with fire and sword, with water and dagger, and with the assistance of a strange grass that grows wild in certain parts of masshu, and with which i had unwittingly built my fire before the rock, that grass that gives the mind great pow

the lawful manner, as is put down in the covenant; else thou art surely lost. know that thou must keep purified for the space of one moon for the entrance to the first step, one moon between the first and the second step, and again between the second and the third, and so on in like manner. thou must abstain from spilling thy seed in any manner for like period of time, but thou mayest worship at the temple of ishtar, provided thou lose not thine essence. and this is a great secret. thou must needs call upon thy god in the dawn light and upon thy goddess in the light of dusk, every day of the moon of purification. thou must summon thy watcher and instruct it perfectly in its duties, providing it with a time and a place whereby it may serve thee and surround thee with a flaming sword, in ev

the joy of kutulu, the food of azag-thoth. therefore, thine obligation is as of the gatekeep of the inside, agent of marduk, servant of enki, for the gods are forgetful, and very far away, and it was to the priests of the flame that covenant was given to seal the gates between this world and the other, and to keep watch thereby, through this night of time, and the circle of magick is the barrier, the temple, and the gate between the worlds. know, fourthly, that it is become the obligation of the priests of the flame and the sword, and of all magick, to bring their power to the underworld and keep it chained thereby, for the underworld is surely the gate forgotten, by which the ancient ones ever seek entrance to the land of the living, and the ministers of absu are clearly walking the earth

own their shapes are all shapes their habitations the desolate places where their rites are performed their habitations the haunts of man where a sacrifice has been offered their habitations the lands here and cities here and the lands between the lands the cities between the cities in spaces no man has ever walked in kurnude the country from whence no traveller returns at ekurbad in the altar of the temple of the dead and at gi umuna at their mother's breast at the foundations of chaos in the araliya of mummu-tiamat and at the gates of iak sakkak! spirit of the air, remember! spirit of the earth, remember! iii of the forgotten generations of man and was not man created from the blood of kingu commander of the hordes of the ancient ones? does not man possess in his spirit the sees of rebel

THE PATH OF KABBALAH

he thought must be focused on studying the inner attributes that we still cannot see in us. all the world, partzufim, sefirot, names, everything the kabbalah speaks of exists in us and will be revealed in us, depending on the degree of our correction. we will find our inner moses and aaron, king david and the angels, the evil, the righteous and the 7 of 273 degrees of attainment called jerusalem, the temple and more. every word in the torah speaks of our own forces and the levels of our sensation of the creator. that is the only thing that the torah discusses. that is also the only thing we speak of in our daily lives, because we talk about our feelings. all we feel is the influence of the creator. every thing around us is no more than the influence of the creator on each and every one of

uide them. after that, the souls begin to come with a need for a guidebook, which we know as the written torah. although we have received the four parts of the torah, with its entire spiritual scope, meaning including the wisdom of kabbalah, over the years it has been used in many ways. at the same time, varying circumstances were organized from above to keep the mitzvot. for example: the ruin of the temple eliminated the possibility of keeping many of the mitzvot that are connected with the temple and the land. although the souls that come to our world grow coarser and need further correction, the number of practical mitzvot decreases. that is because these souls cannot be corrected by mere mechanical performance of mitzvot. these souls need a different guide, a guide to the wisdom of kab

f customs and laws. they determined that the costumes of israel are laws. on the other hand, when there is no need to perform something in our world, we witness events that bear significance on our ability to perform them. such events are the ruin of the first and second temples, exiles and other catastrophes. their consequence was the inability to perform many of the mitzvot that have to do with the temple or with the sanctity of the land. q: can we talk about the construction of the third temple and what does it mean? a: in every generation different kinds of souls descend to this world. the first souls to descend were the finest, purest, and consequently the simplest. these souls had such a small will to receive that they had no desire to evolve in the physical world. consequently, it t

re witnessing a growing importance and interest in certain mystical sciences. bookstores are loaded with books, films and magazines about extraterrestrials and 269 of 273 other such supernatural phenomena. but these are merely midway-stations on the way to the ultimate question: what is the meaning of my life? this question was asked in the past too, but never as intensively as it is asked today. the temple represents the corrected state of the soul because it correlates to the state of the temple. it is said that the temple will be built only when relationships between people will be corrected (altruistic. but why did the creator do it that way? why must man nullify his ego and think only of others and never of himself? does the creator need it? he doesn t need it whatsoever; we do! doing

THE ROSICRUCIAN MANIFESTOS

he same with all our hearts, to other godly learned men; notwithstanding our hand-writing which is in our hands, no man (except god alone) can make it common, nor any unworthy person is able to bereave us of it. but we shall help with secret aid this so good a cause, as god shal permit or hinder us: for our god is not blinde, as the heathens fortuna, but is the churches ornament, and the honor of the temple. our philosophy also is not a new invention, but as adam after his fall hath received it, and as moses and solomon used it: also she ought not much to be doubted of, or contradicted by other opinions, or meanings; but seeing the truth is peaceable, brief, and always like herself in all things, and especially accorded by with jesus in omni parte and all members. and as he is the true ima

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

hildren by the daughters of men to the sons of god, sweet as that mystic fruit was to the lips of eve, daughter of god, child of the mystic man. but we must speed on, taking in this chapter swift glances at the magnificent scenery that these volumes offer up to us, plucking the lilies of spring and the roses of summer, and weave them into a laureate wreath with the fiery leaves of the dying year *the temple of the holy ghost, vol. i, p. 166. poe, in that little masterpiece of his, gthe poetic principle, h lays down that the value of a poem lies in the ratio of its elevating excitement, the excitement being the power it has in elevating the soul. and here we think, were poe still living, he would have found no small part of his ideal realized. by soul we naturally do not mean a haloed fowl

your thighs; to press your beating bosom like a living flower; to die in your embraces, in the shower that dews like death your swooning loveliness. to know you love me; that your body leaps with the quick passion of your soul; to know your fragrant kisses sting my spirit so; to be one soul where satan smiles and sleeps. ah! in the very triumph-hour of hell satan himself remembers whence he fell *the temple of the holy ghost, vol. i, p. 181. again, such lines as these from the gtriumph of man h: and all the earth is blasted; the green sward burns where it touches, and the barren sod rejects the poison of the blood of god. to tread base thoughts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strong

s, vol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pale women fleet: whose empty fruitlessness assails the night with hollow repercussion, like dim tombs wherein some vampire glooms *the temple of the holy ghost, vol. i, p. 185. this last line is one of the most expressive ever written by crowley, and in the last word gglooms h is concentrated more than terror or fear, a brooding unnameable horror, comparable to the word gcrowd h that blake makes use of in his gmad song h: like a fiend in a cloud. with howling woe after night i do crowd and with night will go. both poets have

round and merge themselves in the profound, nude women and distorted apes grotesque and hairy, in their rage more rampant than the stallion steed; there is no help: their horrid need on these pale women they assuage *oracles, vol. ii, p. 13. another poem that in parts reminds us of the gin memoriam h is gthe nameless quest, h such lines as: i was wed unto the part, and could not grasp the whole *the temple of the holy ghost, vol. i, p. 191. breathe a great and similar doubt. as in many respects the agnosticism of tennyson fs gin memoriam h resembles the atheistic free thought of fitzgerald fs gomar khayyam, h so do both the above-mentioned poems, and the first is of similar metre, its quatrains containing, as those of the poet of khorassan, flights of great power of thought; the following

lyrical and dramatic, vol. i, pp. 109-112 (the metre though not the cadence is that of glaus veneris. h) whilst such lines as the following in the second poem also remind us of the astronomer poet: o thou, zelator of this paradise, tell thou the secret of f the pillar! none can hear thee, of the souls beneath the sun. speak! or the very godhead in thee dies. for we are many, and thy name is one *the temple of the holy ghost, vol. i, p. 191. before we leave the glowing east, one more curious similarity still strikes us, it is that though in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar

THE TAROT OF C C ZAIN

he ascension of that power in the spheres of the future. the cube upon which these symbols rest typifies the physical world; and has graven on its side an ibis, to indicate that eternal vigilance is a necessity if physical limitations are to be surmounted. veiled isis--arcanum ii. in divination, arcanum ii may briefly be read as science. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of

over the ruins of a temple. in his right hand he holds a scepter surmounted by a circle resting between two divergent bars. these spreading bars signify the inversive forces that hem in and hamper the influence of spirit, represented by the circle. it is the emblem of hatred and division. in the other hand this creature holds the torch of destruction, whose blaze has been applied to the ruins of the temple. he is crowned with flame to indicate he is not of this world, and he has the wings of a bat, to indicate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet

THE WITCH CULT OF ZOS VEL THANATOS

toerotic intercourse with the combination of z, meaning inverse intercourse with the devil the very act of creation. the rite of thanatos vel babalon, as developed by michael dewitt is one of the most powerful descriptions of the essence of babalon that could be described. the ritual itself is opened with the quadriga sexualis banishing ritual and leads into the invoking of the force of darkness. the temple itself would be decorated in images of death, skulls and bones and a large black coffin in which one of the female magicians would be laying. it begins with the priest of thanatos invoking: now listen to the voice of thanatos known to men as the face of death, whom they worship with howling and shattering teeth. all the while a funerary drum beats and calls forth the dead. soon, the con

THE BOOK OF GATES

. ankh-kheperu is the name of the gate of this circle. ament-sethau is the name of this circle. whosoever knoweth this representation of the hidden roads of re-statet, and the holy paths of the ammehet, and the secret doors which are in the land of seker, the god who is upon his sand, shall be in the condition of him that eateth the bread-cakes which are [made] for the mouth of the living gods in the temple of tem. whosoever knoweth this shall be in the condition of him that is maat on the ways, and he shall journey p. 14 over the roads of re-sethau, and he shall see the representations of the ammehet. urt-em-sekhemu-set is the name of the hour of the night which guideth this great god. next: the fifth hour sacred texts egypt ehh index index previous next p. 16 the fifth hour. this great g

the boat march- 1. twelve bearded gods, the amennu-aaiu-kheru-shetau, whose hands and arms are bidden; they are described as "hidden of hands and arms and possessing hiddenness" the text relating to them reads- p. 196 "these are they who possess the hiddenness (or, who hold the mystery) of this great god. verily those who are in the tuat see him, and the dead see him, who burn in het-benben (or, the temple of ra, and they come forth to the place where is the body of this god. ra saith unto them-'receive ye my forms, and embrace ye your hidden forms (or, mysteries. ye shall be in het-benben, the place where my body is. the hiddenness which is in you is the hiddenness of the tuat, and cover ye your arms therewith' and they say unto ra-'let thy soul be in heaven, at the head of the horizon

THE SECRET RITUALS OF THE OTO

ractitioners of the type of magic particularly associated with the o.t.o. and the historian of occultism is regretfully forced to look upon them as being unsubstantiated. the real origins of the o.t.o. seem to lie in eighteenth- and nineteenth-century occult templarism. until towards the middle of the eighteenth 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 temp

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 temple? perhaps the murdered hiram was really jacques de molay, the martyred grand master of the templars? the idea of an historical connection between masonry and the crusading orders received the enthusiastic support of the chevalier ramsay, a jacobite exile he was file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the

exile he was file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p1c2.html (1 of 5 [12/28/2001 2:01:22 pm] the secret rituals of the o.t.o. the private tutor of the young pretender, bonnie prince charlie who was also an active freemason. ramsay said: at the time of the crusades in palestine many princes, lords, and citizens associated themselves, and vowed to restore the temple of the christians in the holy land, and to employ themselves in bringing back their architecture to its first institution. they agreed upon several ancient signs and symbolic words drawn from the well of religion in order to recognize themselves amongst the heathens and saracens. these signs and words were only communicated to those who promised solemnly, and sometimes at the foot of th

situated off the coast of scotland. the supposed incident was described, from a hostile point of view, by a member of a rival templar order: after the death of jacques de molay, some scottish templars having become apostates at the instigation of robert bruce ranged themselves under the banner of a new order instituted by this prince and in which the receptions were based on those of the order of the temple. it is there that we must seek the origin of scottish masonry and even that of the other masonic rites. the scottish templars were excommunicated in 1324 by larmenius, who declared them to be temple desertores and with the knights of st. john of jerusalem, dominiorum militae spoliatores, placed for ever outside the pale of the temple. a similar anathema has since been launched by severa

also being secured. i turned in the direction of the voice, being that of the long garden belonging to the house, and thereupon i beheld m pasqually with my eyes, who began speaking, and with him were my father and mother, both also dead in the body. god knows the terrible night which i passed! the teachings of de pasqually seem to have had some influence upon another templar group, the order of the temple, which probably originated in the eighteenth century although its existence was not revealed until the publication of the manuel des chevaliers du temple (1811) by fabre palaprat, who claimed to be grand master of the order. the order of the temple saw itself as the true church of christ, preserving through the centuries a true egyptian gnostic christian tradition. it claimed that the s

THE HOLY BIBLE KING JAMES VERSION

y year, when she went up to the house of the lord, so she provoked her; therefore she wept, and did not eat. 1:8 then said elkanah her husband to her, hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved [am] not i better to thee than ten sons? 1:9 so hannah rose up after they had eaten in shiloh, and after they had drunk. now eli the priest sat upon a seat by a post of the temple of the lord. 1:10 and she [was] in bitterness of soul, and prayed unto the lord, and wept sore. 1:11 and she vowed a vow, and said, o lord of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then i will give him unto the lord all the days of his life, and there shall no raz

ut me, i pray thee, into one of the priests offices, that i may eat a piece of bread. 3:1 and the child samuel ministered unto the lord before eli. and the word of the lord was precious in those days [there was] no open vision. 3:2 and it came to pass at that time, when eli [was] laid down in his place, and his eyes began to wax dim [that] he could not see; 3:3 and ere the lamp of god went out in the temple of the lord, where the ark of god [was] and samuel was laid down [to sleep] 3:4 that the lord called samuel: and he answered, here [am] i. 3:5 and he ran unto eli, and said, here [am] i; for thou calledst me. and he said, i called not; lie down again. and he went and lay down. 3:6 and the lord called yet again, samuel. and samuel arose and went to eli, and said, here [am] i; for thou di

ldren of israel were come out of the land of egypt, in the fourth year of solomon s reign over israel, in the month zif, which [is] the second month, that he began to build the house of the lord. 6:2 and the house which king solomon built for the lord, the length thereof [was] threescore cubits, and the breadth thereof twenty [cubits] and the height thereof thirty cubits. 6:3 and the porch before the temple of the house, twenty cubits [was] the length thereof, according to the breadth of the house [and] ten cubits [was] the breadth thereof before the house. 6:4 and for the house he made windows of narrow lights. page 199 1 kings 6:5 and against the wall of the house he built chambers round about [against] the walls of the house round about [both] of the temple and of the oracle: and he mad

cedar, both the floor of the house, and the walls of the cieling [and] he covered [them] on the inside with wood, and covered the floor of the house with planks of fir. 6:16 and he built twenty cubits on the sides of the house, both the floor and the walls with boards of cedar: he even built [them] for it within [even] for the oracle [even] for the most holy [place] 6:17 and the house, that [is] the temple before it, was forty cubits [long] 6:18 and the cedar of the house within [was] carved with knops and open flowers: all [was] cedar; there was no stone seen. 6:19 and the oracle he prepared in the house within, to set there the ark of the covenant of the lord. 6:20 and the oracle in the forepart [was] twenty cubits in length, and twenty cubits in breadth, and twenty cubits in the height

and without. 6:31 and for the entering of the oracle he made doors [of] olive tree: the lintel [and] side posts [were] a fifth part [of the wall] 6:32 the two doors also [were of] olive tree; and he carved upon them carvings of cherubims and palm trees and open flowers, and overlaid [them] with gold, and spread gold upon the cherubims, and upon the palm trees. 6:33 so also made he for the door of the temple posts of olive tree, a fourth part [of the wall] 6:34 and the two doors [were of] fir tree: the two leaves of the one door [were] folding, and the two leaves of the other door [were] folding. 6:35 and he carved [thereon] cherubims and palm trees and open flowers: and covered [them] with gold fitted upon the carved work. 6:36 and he built the inner court with three rows of hewed stone, a

THOUGHTS ON SETH

legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit

TRUE HISTORY OF WITCHCRAFT

itself during the cultural drought of the 1970s. but lavey's books, the satanic bible and the satanic rituals, have remained in print for many years, and his ideas seem to be enjoying a renewal of interest, especially among younger people, punks and heavy metal fans with a death-wish mostly, beginning in the middle years of the 1980s. by that time the church of satan had been largely succeeded by the temple of set. this is pure theatre; more in the nature of psychotherapy than religion. it is interesting to note francis king's observation that before the church of satan began lavey was involved in an occult group which included, among others, underground film maker kenneth anger, a person well known in crowlean circles. of the rites of the church of satan, king states that..most of its tea

TURNER ROBERT ARBETEL OF MAGICK

ill, make himself the monarch of the world. but jud us chused rather to live among gods, until the judgement, before the transitory good of this world; and his heart is so blinde, that he understandeth nothing of the god of heaven and earth, or thinketh more, but enjoyeth the delights of things immortal, to his own eternal destruction. and he may be easier called up, then the angel of plotinus in the temple of isis. aphorism 32. in like manner also, the romans were taught by the sibyls books; and by that means made themselves the lords of the world, as histories witness. but the lords of the prince of a kingdom do bestow the lesser magistracies. he therefore that desireth to have a lesser office, or dignity, let him magically call a noble of the prince, and his desire shall be fulfilled. a

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

as the symbol by which many nations of the east represented the sun. his head is drawn into a conical, or pyramidal form, and surrounded by an ornament which evidently represents flames; the indians, as well as the greeks, looking upon fire as the essence of all active power; whence perpetual lamps are kept burning in the holy of holies of all the great pagodas in india, as they were anciently in the temple of jupiter ammon, and many others both greek and barbarian;3 and the incarnate god in the bagvat geeta says, i am the fire residing in the bodies of all things which have life.4 upon the forehead of the gonnis is a 1 see plate xiii, fig. 11, from a medla of seleucus i. beloning to me. 2 page 26. 3 see plut. de orac. defect. 4 page 113. of priapus 59 crescent representing the moon, whose

se of the persians, with an altar in the centre. the temples dedicated to the creator bacchus, which the greek architects called hyp thral, seem to have been anciently of the same kind; whence probably came the title perikionion (surrounded with columns) attributed to that god in the orphic litanies.1 the remains of one of these are still extant at puzzuoli near naples, which the inhabitants call the temple of serapis: but the ornaments of grapes, vases &c. found among the ruins, prove it to have been of bacchus. serapis was indeed the same deity worshipped under another form, being equally a personification of the sun.2 the architecture is of the roman times; but the ground plan is probably that of a very ancient one, which this was made to replace; for it exactly resembles that of a celt

ndeed the same deity worshipped under another form, being equally a personification of the sun.2 the architecture is of the roman times; but the ground plan is probably that of a very ancient one, which this was made to replace; for it exactly resembles that of a celtic temple in zeeland, published in stukeley's itinerary.3 the ranges of square buildings which inclose it are not properly parts of the temple, but apartments of the priests, places for victims and sacred utensils, and chapels dedicated to subordinate deities introduced by a more complicated and corrupt worship, and probably unknown to the founders of the original edifice.4 the portico, which runs parallel with these buildings5 inclosed the temenos, or area of sacred ground, which in the pyr thia of the persians was circular

acred to diana, the produce of the earth; for diana was the fertility of the earth personified, and therefore is said to have received her nymphs or productive ministers from the ocean, the source of fecundity.4 the lion, therefore, in the former instance, appears as a symbol of the sun exhaling the waters; and in the latter, as whithering and putrifying the produce of the earth. on the frieze of the temple of apollo didym us, near miletus, are monsters composed of the mixt forms of the goat and lion, resting their fore feet upon the lyre of the god, which stands between them.5 the goat, as i have already shown, represented the creative attribute, and the lyre, harmony and order; therefore, if we admit that the lion represented the destroying attribute, this composition will signify, in th

an, who, from the inscription on the exergue of their coins, appears to have been their tutelar god, with the characteristic features of mercury, who was only a different personification of the same deity. at lycopolis in egypt the destroying power of the sun was represented by a wolf; which, as macrobius says, was worshipped there as apollo.2 the wolf appears devouring grapes in the ornaments of the temple of bacchus perikionoj at puzzuoli;3 and on the medals of cartha he is surrounded with rays, which plainly proves that he is there meant as a symbol of the sun.4 he is also represented on most of the coins of argos,5 where i have already shown that the diurnal sun apollo, the light-extending god, was peculiarly worshipped. we may therefore conclude, that this animal is meant for one of t

TYSON DONALD NEW MILLENNIUM MAGIC

ter, but it is worth noting that he was aware of the possibility of replacing the sun with mercury. the ultimate validation of the ordering and numeration of the planets as pre- sented in this work is stated by the late aleister crowley in his book magick in the- ory and practice. in the chapter on equilibrium he writes: preface xix nothing must be lop-sided. if you have anything in the north [of the temple, you must put something equal and opposite to it in the south. the importance of this is so great, and the truth of it so obvious, that no one with the most mediocre capacity for magick can tolerate any unbalanced object for a moment. his instinct instantly revolts (crowley, magick in theory and practice [london, 19291, reprinted by dover, new york, 1976, p. 60) the instinct of any true

he active and passive impulses. no question is more puzzling to christians than when, and if, they should turn the other cheek. the western world suffers the incongruity of warrior popes and saintly caesars because neither knows in his heart which pose he should adopt at a given moment. jesus shared this uncertainty. at times he lashed out at his tormentors, as when he drove the moneylenders from the temple. at times he doubted his passive role, as when he questioned his fate on the cross. cultures that keep their trinity balanced are more stable in the long term than those that exalt one point over the other two. hinduism is a religion in which no single aspect of the trinity is allowed to dominate heavily. a culture with many gods, like hinduism with its thousands of deities, may be more

cient hebrews also recognized stone, the cube, and especially cubic stones as the most suitable receptacle of spirit. the fragments of the stone tablets of moses, even though the writing that had been upon them could no longer be read, were preserved in the ark of the covenant because those stones had been touched by god, and still preserved the occult virtue of that contact. the inner chamber in the temple of solomon that housed the ark was cubic (see 1 kings 6:20, and the brass altar of solomon was square (2 chronicles 4:l. even the christian church was not insensitive to the occult significance of stone and the cubic shape. the earliest christians did not use altars, but in the third century it became the custom to enclose holy relics within the altar, which assumed a box shape with a s

, a form of the truncated pyramid. the builders of stonehenge traveled many miles to harvest the blue stones, presumably because of their enhanced power to retain spiritual energy, and these stones were cut into roughly oblong shapes away from the site of the circle. this is significant because the bible explicitly states that the stones of solomon's temple were cut some distance from the site of the temple. naturally square stones were considered of greater power than stones squared by human hands, and the builders of these holy places did not wish their gods to witness the shaping of the stones. when the parallel sides of the cube are united, the three reciprocating rays that define the point of self in relation to the universe emerge: the essential duality in creation is action-receptio

rit of the quest "0 just and faithful knight of god! ride on! the prize is near" so pass i hostel, hall, and grange; by bridge and ford, by park and pale, all-arm'd i ride, whate'er betide, until i find the holy in the calling the candidate has no wish to enter the circle-often just the oppo- site-but the secret currents of his or her life conspire to lead the candidate contin- dy to the gates of the temple. no matter how hard he or she strives against them, there is no rest or happiness until the candidate accepts his or her destiny and sub- mits to the initiation. the mystical poem by robert browning, childe roland to the dark tower came, gives an example of the unwilling spirit of the calling: for, what with my whole world-wide wandering, what with my search drawn out through years, my

TYSON DONALD SOUL FLIGHT

traveler moved through the gate, and through the hebrew letter, to gain access to the path.206 gareth knight gave a more detailed description of the procedure that was probably used by the descendant orders that evolved from the golden dawn, such as dion fortune's society of the inner light.207t he sephirah at the beginning of the path is visualized as an astral temple having a gateway that exits the temple onto the path. closing this gateway is a curtain or veil, upon which is painted the tarot trump of the path. the divine name of the initial sephirah is vibrated, followed by the name of its archangel. then the traveler approaches the curtain of the gateway, and the image of the tarot trump assumes a three-dimensional quality. the traveler steps into the tarot trump as though stepping th

of the path itself "also, in astral work, the boundaries must be clearly defined and kept to. a figure that is met may disappear from sight into a landscape or building but no impression should be fostered of it breaking bounds, thus risking leakage of psychic force or intrusion of alien factors."208 when you do pathworking, the path you visit should be all that exists, apart from the interior of the temple of the sephirah at its beginning, and the exterior of the temple of the- 206. regardie, 464. 207. knight, vol. 2,272-4. 208. ibid, 274. chapter thirteen: pathworking 229 sephirah at its termination. if you follow an astral entity off the path, its progress will create another astral environment. this is to be avoided. using the general ritual for pathworking it is possible to employ the

be the tarot trump of the path to be explored, or a representation of it. after projecting in the usual way into the astral chamber, and following the corridor to the elevator, exit through the opposite door of the elevator is immediate when working any of the three paths that lead upward from malkuth; there is no need to ascend or descend in the elevator. the far door of the elevator opens into the temple of malkuth at the beginning of these three paths, and from this temple the gateway of the tarot trump is accessed. which of the three trumps is visualized on the curtain of the temple gateway of malkuth depends on which of the three paths is to be worked. in the case of any path that begins with a sephirah higher than malkuth, the up button on the elevator must be pressed before the far

at the beginning of these three paths, and from this temple the gateway of the tarot trump is accessed. which of the three trumps is visualized on the curtain of the temple gateway of malkuth depends on which of the three paths is to be worked. in the case of any path that begins with a sephirah higher than malkuth, the up button on the elevator must be pressed before the far door is opened onto the temple interior of that sephirah. malkuth represents the base level of the astral world, so no ascent is needed when seeking to enter the temple of malkuth-the traveler is already on the base level of the astral when in the astral chamber. au other sephiroth are higher than malkuth, and hence higher than the base level of the astral world. they must be ascended to in the elevator before the pa

temple of the golden dawn. my own feeling is that these golden dawn details are not really necessary. it is useful to have the astrological symbol that corresponds with each sephirah inscribed prominently within the astral temple of that sephirah. for example, malkuth corresponds with the four elements, so the signs of the four elements in the form of four elemental triangles would appear within the temple of malkuth. hod corresponds with the planet mercury, so the glyph of mercury would appear within the temple of hod. one possible general form you might wish to use is a square room with two doorways, the one that exits the elevator through which you enter the temple of the initial sephirah 230 soul flight of the path, and a doorway in the opposite wall that is masked by a curtain painte

TYSON DONALD THE MAGICAL WORKBOOK

equally balances the colors of the other elements individually, whereas visualization in. astral temple 67 black balances all three active elements together. when the four elements are given equal importance, as they are in this exercise, green is a better choice for the north than black. it is best to begin the visualization of the astral temple by opening the door, and end it by backing out of the temple and closing the door without turning around. in this way, all of your attention is concentrated on the temple itself, without being distracted by externals. the temple occupies a plane of reality separate from the physical plane, and by passing through the doorway you pass from one dimension to another. for best results this exercise should be repeated regularly. as you gain a sense of

ou pass from one dimension to another. for best results this exercise should be repeated regularly. as you gain a sense of how you would like your own astral temple to look, you can visualize the features of your own temple replacing those described in the exercise. over time you will want to add ritual furniture and instruments to your visualizations, but in this preliminary exercise i have made the temple quite plain. projection of the will i: affecting an object s it in a plain wooden chair before a table, with a blank wall or other featureless surface in front of you. the front edge of the table should be close enough to touch your abdomen. place your right hand on your right knee. keep your spine straight with a slight concavity in your lower back, and your feet flat on the floor abou

the tetragrammaton, is written all in capital letters because the name is too powerful and too universal to be spoken as a single word. its letters should always be voiced individually by vibrating the names of the letters, rather than their sounds. the ancient jewish pronunciation of this supreme name of god is unknown. in the fourth century before christ its use was suppressed by the priests of the temple at jerusalem, who kept the occult might of the name for their own uses. sometimes it is pronounced yahweh, but this pronunciation should not be used in ritual magic. ihvh is linked in the golden dawn system with the east and the element air, because the east is the first quarter and ihvh is the primary name that created the world. adonai means "lord" it is the name of god that jews cust

to ritual work, and have positioned an altar in the middle of its open floor, you can project the greater circle by walking around the altar. while you are still learning the basics, your own body takes the place of the altar. this is why, when practicing how to project the greater circle, you begin and end standing at the center. those with limited work space often place the altar in the east of the temple, or some other quarter, and work from the center of the open floor-in this case, the altar becomes a part of the band of the greater circle, like a diamond set in a golden ring. numerous different ways exist for projecting the greater circle during rituals. what you must understand is that the circle, however it may be traced, always exists on the astral level. any physical circle drawn

TYSON DONALD THE POWER OF THE WORD

four) gramma (letter, is the word used by early jewish authors writing in the greek language to signify the most sacred and powerful name of god composed of four hebrew letters. it appears in the works of philo judaeus, an alexandrian of the first century, and flavius josephus, a native of jerusalem who lived during the same period. the pronunciation of the name was forbidden except to priests of the temple during the benediction of the people (num. 6:22-7) and on the day of atonement, when the high priest spoke it ten times before the assembled worshippers (lev. 16:30. because unpointed hebrew is composed entirely of consonants, it was possible to write the name in the books of the torah and yet still conceal its pronunciation. it appears as 717, which is transliterated into the latin cha

be written in greek without revealing the way of saying it. josephus was a priest and knew the correct pronunciation of the name, but states in his antiquities (11, 12, 4) that religion forbids him to divulge it. philo calls the name ineffable and says that it is lawful only for those whose ears and tongues are purified by wisdom to hear and utter it in a holy place-in other words, for priests in the temple. in their own language the jews referred to the name as shem ha- mephoresh (w?15?3d;1w" the distinctive excellent name" this designation 2 tetragrammaton is often assigned by occultists to the seventy-two names of three letters extracted by kabbalistic methods from three verses in exodus, but it more properly belongs to tetragrammaton itself. in biblical times, the name was known to the

ests reserved the name exclusively as the supreme emblem of their authority, in very much the same way that the catholic church of the middle ages bitterly resisted the translation of the bible into the common tongues of europe. knowledge is power. several generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name openly even within the confines of the temple. under the veil of holiness, they adopted the duplicitous device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communica

realization of purpose, a quality that makes it highly useful in practical magic. the quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with tetragrammaton in jewish and occult practice. the holiest of holy places in the temple of jerusalem built by king solomon, where god communicated his purposes to the high priest, was twenty cubits 14 tetragrammaton in all dimensions (1 kings 6:20; the altar itself was square (2 chron. 4:1, as was the breastplate of aaron (exod. 28:16; holy jerusalem described in the vision of st. john the divine is in the shape of a cube (rev. 21:16. all these are places where the power o

acrifice (exod. 24:4. they are the twelve cakes of the sabbath eaten by the priests "thou shalt take fine flour, and bake twelve cakes thereof two tenth deals shall be in one cake. and thou shalt set them in two rows, six on a row, upon the pure table before the lord (lev. 24:5-6. they are the twelve oxen that support the great molten sea (a large basin cast from molten brass) upon their backs in the temple of solomon (2 chron. 4:4. by far the most elaborate appearance of the stones is as the twelve foundations of the heavenly city of new jerusalem. the entire plan of this city is based upon the twelve banners of the name. it is in the shape of a cube twelve thousand furlongs on each side, corresponding with the number from each tribe who will be sealed with the mark of god in their forehe

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ished my novel before i next sit in this hall! i swear that this work will reveal the strength, beauty, and terror of my art" after this fearsome pledge, you must meditate on past failures and triumphs slowly letting this meditation take you to an understanding of the nature of isolate intelligence. when this is achieved, you may close in the standard manner. for those of you operating outside of the temple of set, i would recommend crying out "hail set! hail loki" and ringing the bell nine times. 8. to be effective this rite must be done many times. sometimes you will have to come to the chamber with an understanding that you've failed in your goal. this will teach about resistance, you may have to recast your oath or redouble your efforts. by meditating on this you will have learned abou

ht forth into the world. 9. this rite has been done countless times. this is a very simplified form of a rite of germanic warriors called the sumble. this combination of toasts and oaths is scattered throughout northern european literature- its last form being found in the myths of king arthur and the round table. it has been revised in a darker form by a warrior-priest within a knightly order of the temple of set. more than this i cannot say, but here lies a great secret for ritual construction. take a ritual that was worked and when you rework it according to the principles of your true self- it will work again. uncle setnakt hopes you have a pleasant diluncle setnakt sez- practice divinity in your own life don webb uncle setnakt would like you to consider how you are already practicing

UNCLE SETNAKT SEZ UNDERSTANDING DARKNESS

ple who think the way you do. look around for a group whose approach to darkness is the same or very similar to yours. if the group has been around for a few years, you have the additional benefit that some of their magic has already worked itself into the fabric of the objective universe and you have a greater magical lever to use for your own work. uncle setnakt is, of course, a proud member of the temple of set. 7. contemplate darkness as a place of growth. in the soulcraft of the ancient germanic peoples is a concept very useful to the left hand path. the sal is that part of the soul into which one evolves. it is a holder of potential, a dark vessel that cannot be filled. by using this imagery life is not a simple discovery of the self, but an active creation that may be consciously dr

UNLEASHING THE BEAST

francis burton, trans. ananga ranga: stage of the bodiless one; the hindu art of love, by kalayana malla (new york: medical press of new york, 1964. lxxii grant, the magical revival, 126. lxxiiicrowley, eight lectures on yoga (new falcon publications, 1992. he claimed to have achieved the highest yogic state of samadhi while meditating in ceylon in 1901. see his writings of truth, republished in "the temple of solomon the king" equinox i, 4 (london, 1910: 166-7. lxxivcrowley, quoted in regardie, the eye in the triangle,.63 -184- lxxvi de arte magicka, chapter xvi. lxxviion sexual ritual and transgression in tantra, see urban the path of power: impurity, kingship and sacrifice in assamese tantra, the journal of the american academy of religion 69, no.4 (2001: 597-637. on crowley s possible

an academy of religion 69, no.4 (2001: 597-637. on crowley s possible tantric influences, see urban, the omnipotent oom" sutin, do what thou wilt, 92, 127, 141, 188. as symonds suggests "his greatest merit was to make the bridge between tantrism and the western esoteric tradition and thus bring together western and eastern magical techniques (introduction to the confessions, xxv. lxxviii crowley, the temple of solomon the king, in equinox i (4 (london, 1910: 161. crowley's main texts on sex magic include: of the nature of the gods; liber agape the book of the unveiling of the sangraal de arte magica; and of the homunculus, many of which are included in francis king, ed, the secret rituals of the o.t.o (new york: samuel weiser, 1973. lxxx blavatsky, collected writings, ed. boris de zirkoff

WAITE ASPECTS OF MASONIC SYMBOLISM

f judgment to come. the third degree i have said, and you know, that the master degree is one of death and resurrection of a certain kind, and among its remarkable characteristics there is a return to building symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered martyrdom rather than betray the mysteries which had been placed in his keeping. manifestly, the lesson which is drawn in the degree is a veil of something much deeper, and about which there is no real intimation. it is assuredly an instruction for the candidates that they must keep the secrets of the masonic order secretly, but su

which a child was "born" and a son "given" who, in hypothesis at least, was the son of god, but son also of mary- one of whose titles, according to latin theology, is queen of heaven. the hidden life in egypt and nazareth corresponds to the life of seclusion led by the mystae during their period of probation between the lesser and greater mysteries. the three years of ministry are in analogy with the temple-functions of the mystagogues. but lastly, in egypt and elsewhere, there was the mystic experience of the pastos, in which the initiate died symbolically; as jesus died upon the cross. the christian "symbolum" says- descendit ad inferos: that is "he descended into hell; and in the entranced condition of the pastos, the soul of the postulant was held or was caused to wander in certain spi

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 existence of a building secret, represented as a master-word, which the builder died to preserve. owing to his untimely death, the word was lost, and it has always been recognized in masonry that the temple, unfinished at the moment of the untoward event, remained with its operations suspended and was completed later on by those who obviously did not possess the word or key. the tradition has descended to us and, as i have said, we are still on the quest. now what does all this mean? we have no concern at the present day, except in archaeology and history, with king solomon's temple. what

ng to our purpose may be found elsewhere in the literature of jewry. the kabalah i do not of course mean that we shall meet with the legend itself; it would be interesting if we did but not per se helpful, apart from explanation. i believe in my heart that i have found what is much more important, and this is the root-matter of that which is shadowed forth in the legend, as regards the meaning of the temple and the search for the lost word. there are certain great texts which are known to scholars under the generic name of kabalah, a hebrew word meaning reception, or doctrinal teaching passed on from one to another by verbal communication. according to its own hypothesis, it entered into written records during the christian era, but hostile criticism has been disposed to represent it as in

ch would justify a choice of these objects as particular representatives of our art of building spiritualized. but in later kabalism, in the texts called "the garden of pomegranates" and in "the gates of light" there is a very full and complicated explanation of the strength which is attributed to b, the left-hand pillar, and of that which is established in and by the right-hand pillar, called j. the temple as regards the temple itself, i have explained at length elsewhere after what manner it is spiritualized in various kabalistic and semi- kabalistic texts, so that it appears ever as "the proportion of the height, the proportion of the depth, and the lateral proportions" of the created universe, and again as a part of the transcendental mystery of law which is at the root of the secret t

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

h religious texts have been written, is still regarded as a neverfailing charm in egypt and the sudan. thus we see that the modern custom of drinking magical water was derived from the ancient egyptians, who believed that it conveyed into their bodies the actual power of their gods. iv. the legend of heru-behutet and the winged disk. the text of this legend is cut in hieroglyphics on the walls of the temple of edfu in upper egypt, and certain portions of it are illustrated by large bas-reliefs. both text and reliefs were published by professor naville in his volume entitled mythe d'horus, fol, plates 12-19, geneva, 1870. a german translation by brugsch appeared in the ahandlungen der gottinger akademie, band xiv, pp. 173-236, and another by wiedemann in his die religion, p. 38 ff (see the

, but at length horus drove his spear into the neck of set with such violence that the fiend fell headlong to the ground. then horus smote with his club the mouth which had uttered such blasphemies, and fettered him with his chain. in this state horus dragged set into the presence of ra, who ascribed great praise to horus, and special names were given to the palace of horus and the high priest of the temple in commemoration of the event. when the question of the disposal of set was being discussed by the gods, ra ordered that he and his fiends should be given over to isis and her son horus, who were to do what they pleased with them. horus promptly cut off the heads of set and his fiends in the presence of ra and isis, and be dragged set by his feet through the country with his spear stick

ceived the approval of neb-ertcher, who, as we saw from the first legend in this book, was the creator of the universe. vi. a legend of khensu nefer-hetep[fn#31] and the princess of bekhten [fn#31] in the headlines of this section, p. 106 ff, for ptah nefer-hetep read khensu nefer-hetep. the text of this legend is cut in hieroglyphics upon a sandstone stele, with a rounded top, which was found in the temple of khensu at thebes, and is now preserved in the bibliotheque nationale at paris; it was discovered by champollion, and removed to paris by prisse d'avennes in 1846. the text was first published by prisse d'avennes,[fn#32] and it was first translated by birch[fn#33] in 1853. the text was republished and translated into french by e. de rouge in 1858,[fn#34] and several other renderings h

s in reality rameses ii. by a careful examination of the construction of the text he proved that the narrative on the stele was drawn up several hundreds of years after the events described in it took place, and that its author was but imperfectly acquainted with the form of the egyptian language in use in the reign of rameses ii. in fact, the legend was written in the interests of the priests of the temple of khensu, who wished to magnify their god and his power to cast out devils and to exorcise evil spirits; it was probably composed between b.c. 650 and b.c. 250.[fn#37 [fn#32] choix de monuments egyptiens, paris, 1847, plate xxiv [fn#33] transactions of the royal society of literature, new series, vol. iv, p. 217 ff [fn#34] journal asiatique (etude sur une stele egyptienne, august, 1856

ssage of homage and duty. now the maiden was beautiful, and the king of egypt thought her so lovely that be took her to wife, and bestowed upon her the name "raneferu" which means something like the "beauties of ra" he took her back with him to egypt, where she was installed as queen. during the summer of the fifteenth year of his reign, whilst rameses ii. was celebrating a festival of amen-ra in the temple of luxor, one came to him and reported that an envoy had arrived from the prince of bekhten, bearing with him many gifts for the royal wife ra-neferu. when the envoy had been brought into the presence, he addressed words of homage to the king, and, having presented the gifts from his lord, he said that he had come to beg his majesty to send a "learned man" i.e, a magician, to bekhten to

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

students long for their christification but they do not know where to start, because they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverent

la lengua atlante primitiva, watah, ra z fundamental del s nscrito, el hebreo y el chino. la orden sagrada del tibet, es la genuina depositaria del real tesoro de aryavarta (este tesoro es el "gran arcano. 12 bhagavan aklaiva will help you to consciously travel in your astral body. invoke him when you are meditating on the sacred sign of the infinite. on any given night, you will be invoked from the temple of the himalayas. there you will be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olive

sacred sign of the infinite are represented the planetary genie s brain, heart, and sex. this struggle is terrible, brain against sex, and sex against brain, and what is even more terrible is heart against heart. you know this. on the altars of the temples of the great white lodge the masters used to place three glasses of loria, three glasses of alchemy. each one of these three sacred glasees of the temple contains a precious balm: the red balm is the fire, the blue balm is the water and the white balm is the universal spirit of life. el doctor arnoldo krumm heller, dijo "un qu mico olvid por casualidad un anillo con una esmeralda cerca de un tubito que conten a radio y despu s de algunas semanas vio que la esmeralda hab a cambiado en absoluto; era otra piedra desconocida para l. dej expr

adorable mother for clairvoyance, telepathy, clairaudience, the faculties for astral projection, etc. you can be sure that your divine mother will listen to your pleadings. you must meditate profoundly everyday upon your divine mother, praying, supplicating. you need to be devoured by the serpent. one (1) is the man, two (2) is the woman; the man is one column and the woman is the other column of the temple. the two columns must not be too close nor too distant; there must be enough space so that the light can pass between them. it is necessary to transmute the lead of the personality into the pure gold of the spirit: this is alchemy. the moon must be transformed into the sun. the moon is the soul; the sun is the inner christ. we need to be christified. no human being can return to the fat

ve a la pareja humana en el instante supremo del amor, a condici n de evitar a toda costa la eyaculaci n del ens seminis. los mantrams de esta invocaci n tienen el poder de transmutar las energ as creadoras, en luz y fuego. 20 the bachelors and bachelorettes can also transmute and sublimate their sexual energies and carry them to the heart with this prayer and these mantras. you must know that in the temple of the heart, the creative energies are mixed with the forces of christ and thereafter they elevate to the superior worlds. the inner christ lives in the heart temple. the cross of initiation is received in the heart temple. this mantric prayer is also a formula of priestly power that the magician utilizes in his practices of internal meditation in order to arrive at the feet of his div

WESTERN MANDALAS OF TRANSFORMATION SR AL

anscendentalist, that our own government has some interesting correspondences with the number four: the fourth of july celebrates the declaration of independence; we have four branches of government; presidents have four-year terms. qabalistically, the number four represents perfect equilibrium and is often represented by a cross or a cubic stone. this stone, according to levi, is the keystone of the temple, or the structural foundation of masonry and occultism. on the tree, it is represented by the sephirah of chesed, often known as gedulah (gdvlh, which means majesty or magnificence. gedulah has a numerical value of forty-eight, or 12x4, which suggests the multiplication of the powers of the four elements by the twelve signs of the zodiac. the divine name attributed to this sephira, al o

0: grzim: gerizim (deut. 11: 29; josh. 8: 33) 260: sr, sar: ill-humored (godwin) root: all ideas of disorder, contortion; also return, education, new direction 260: vrdim, veradim: roses 260: krm, kerem: vineyard 260: tzmtzm, tzimtsen: to contract or draw together 260: h-mrh, the moriah: i. e. jerusalem (g. g. locks. the land of moriah was said to be the site of the sacrifice of isaac, upon which the temple of solomon was later built (2 chron. 3: 1) 260: monnim, monnim: soothsayers 260: rkil, rekil: talebearer *260: benedictus dominus noster: our blessed lord 2080: theosophic extension of the planetary line 2080: thpthrthrth, taphthartharath, spirit of mercury 2080: artificer's fire (greek (john michell) 2080: light and fire in greek (michell) 2080: first-born in greek (rev. 1: 5) chapter

WICCA WITCHCRAFT TODAY

this is a corruption of mahomet; but in those days the crusaders surely knew mahomet was a man and a prophet, and not an idol. it was also said to mean bapho metis, the baptism of wisdom, with no explanation given of what this wisdom consisted. another story was that it was coined from the first letters of the following sentence written backwards: templi omnium hominum pacis abbas: the father of the temple of universal peace among men. now could this word have been coined to represent the consoler, the the comforter, the giver of peace, death and what lies beyond? many writers say that the journey to the grail castle really depicted the journey of the soul through the underworld to reach paradise, and that this is made very clear by various exhibitions which are given to the hero whenever

im with drawn swords before he would do it, and that he only did it to save his life. charge no. 4 seems to point to novices actually being killed who refused to conform, though this point does not seem clearly proved. the shape of the templar churches, circular outside, octagonal within, is peculiar to them. it is said to be copied from the mosque of the dome in jerusalem, which they thought was the temple of solomon, and it is possible that this may have influenced them; but the templars, of all the crusaders, had more intercourse with the inhabitants of palestine; they should very soon have learnt when and by whom that mosque was built; that is, by omar, the mosque always being known as the mosque of omar. so it appears to me that these churches were built for some special ritual purpos

praise of the goddess? or could it be really to disguise a chant 'honour and glory and power and everlasting joy to the destroyer of the fear of death? that is, to the givers of regeneration, death and what lies beyond. jaffet, a knight from the south of france, deposed that at his reception he was shown a head or idol and told 'you must adore this as your saviour and the saviour of the order of the temple' and he was made to worship this head by kissing its feet and saying 'blessed be he who shall save my soul' cettus, a knight received at rome, gave a very similar account. a templar of florence said he was told 'adore this head; this head is your god and your mahomet' and said that he worshipped it by kissing its feet. there seems to have been no questions asked as to how you can kiss a

ations 'of what the disease of the spirit consists, from what cause it is dulled, how it can be clarified, may be learned from their philosophy. for by the lustrations of the mysteries the soul becomes liberated and passes into a divine condition of being, hence disciplines willingly endured become of far greater utility for purification' says plato. he continues 'on entering the interior part of the temple, unmoved and guarded by the sacred rites, they genuinely receive into their bosoms divine illumination, and divested of their garments they participate of the divine nature' the same method takes place in the speculation of thales: see proclus on the theology of plato, vol. i, and ede anima ae daemona, stoboeus, dr. war-barton's trans 'the mind is affected and agitated in death, just as

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

s urania temple is authorized to confer after due examination and approval, posses rituals and secrets which have been received from the g.h. chief adepts and these are placed in our hands to use in the tuition of pupils in the ancient methods of this order. this temple (isis urania) was consecrated as a successor to hermanubis no. 2 which had ceased to exist owing to the death of all its chiefs. the temple no. 1 of licht, liebe, libra is a group of continental mystics who have not been in the habit of performing ceremonies in open lodge, but have conferred the grades chiefly in privacy and in the presence of two or three members, so there is no accurate record of name and rank of all these members. soon after the formation of temple no. 3, permission was granted for the consecration of os

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

brothers; but i have doubts of the brahmanic authenticity of the present order of the name, which was introduced by j. h. lawrence archer. from the relative strength of their courses the ancients constructed a planetary ladder, with vowel symbols, thus--moon (a, mercury (e, venus (ee, sun (i, mars (o, jupiter (u) and saturn (oo. these symbols were used in mystical knowledge, as an inscription at the temple of apollo at delphi shows, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott where e i meant the sun and its nearest planet, i.e, sun and mercury; and mercury was often represented as a dog, following a sun man. the oracle of claros (macrobius, saturnalia, i. 18) said that ia (the gnostic deity) was the sun and the first and last of the planetary set, hence the

roses, 9 lights and 9 knocks are used. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the mahometans have 99 names of the deity. some jews have taught that god has 9 times descended to earth; 1st in eden, 2nd at the confusion of tongues, 3rd at the destruction of sodom, 4th to moses at horeb, 5th at sinai, 6th to balaam, 7th to elisha, 8th in the tabernacle and 9th in the temple at jerusalem; and that his 10th comes as the messiah will be final. 91. the ancients had a fear of the number nine and its multiples, especially 81; they thought of them of evil presage, indicating change and fragility. at the 9th hour jesus the savior died. nine is also the earth under evil influences. john heydon in the holy guide, and j. m. ragon, in his maconnerie occulte, thus asso

10 men were necessary to form a legally convened meeting at the synagogue. in london, as much as 1000 (british pounds) a year has been spent in providing spare men for this duty. ten curses were pronounced against eve. see talmud, eiruvin, 100. 2. ten things were created during the twilight of the first sabbath eve. consult pesachim, 54. 1. ten facts proved the presence of a supernatural power in the temple. yoma, 21.1. 98. the rabbis taught that a man should divorce his wife if for 10 years she had no offspring. at funerals, condolences were recited by 10 men, and at weddings by ten men including the bridegroom. ten cups were drunk at a funeral party three before supper, three at supper and four after the meal at the recitation of the four blessings. numbers--th eir occu lt power an d mys

was tested 10 times; 10 miracles were performed in egypt to help the children of israel, and 10 at the red sea. ten plagues were made to afflict the egyptians. ten times the jews offended god in the wilderness. ten times did the shekinah come down into the world; at the garden of eden; at the tower of babel; at sodom; in egypt, see exodus iii. 8; at the red sea, psalm cviii. 9; on mount sinai; at the temple; in the pillar of cloud; on the mount of olives, see zechariah xiv. 4; the 10th is omitted in the original reference, avoth d rabbi nathan, chapter 34. there are 10 hebrew words to designate idols and 10 for joy. sodom was to be spared for 10 righteous men; gideon took 10 servants to destroy the altar of baal; boaz chose 10 witnesses for his marriage with ruth; joab s armor was borne by

centuries, but since the notion was started it has been prevalent among all christians. the 13 cards of each suit of a pack of cards are sometimes applied to the 13 lunar months for purposes of divination. the gnostic gems are often inscribed with a 13-lettered name for god, ablana th analba. rabbi eliezer on account of a serious drought proclaimed 13 fasts, at the end of which rain fell at once. the temple used 13 collecting horns; and in it were 13 tables and 13 devotional reverential bows were used in the full service. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott when a hebrew boy reached the age of 13 years, he began to fast of for the full time. a girl began at twelve years. the word covenant is written 13 times in the chapter on circumcision. the bava me

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

he says, denotes both victory and eternity. that he had in mind kabbalistic symbolism is evident from his parenthetical remark that this word is among the first attributes of god, a reference to the eighth of the traditional ten sefirot. schelling also relates the notion of eternity that contains time subjugated within itself to the egyptian theogonic circularity captured in the inscription over the temple of sais: i am the one who was, who is, who will be. moreover, following kant, schelling associates this inscription with the divine epiphany to moses (exod 3:14, which he paraphrases as i am the one who was, i was who i will be, i will be who i am (ich bin, der ich war, ich war, der ich sehn werde, ich werde sehn, der ich bin).290 for schelling, we cannot speak of time in god, but we mu

for offering the sacrifice, even so by means of engagement with the torah as it pertains to this law, it is as if he actually sacrificed a burnt offering. since the torah emanates from ein sof, which is above the order of concatenation, it is not garbed at all in time or place.92 inasmuch as torah emanates from ein sof, it cannot be subject to the laws of space and time just as the destruction of the temple, and the consequent cessation of the offering of sacrifices, in no way diminished or altered the expiatory effectiveness of jewish ritual. in a rhetorical quip that captures the rabbinic conception of imaginal time, study of the laws pertaining to sacrifices is placed on equal footing with offering sacrifices. the attitude expressed in terms of this particular rite illustrates the large

altin form a closed mem, that is, the closed door [delet ha-nisggeret, this is the gate to the lord the righteous will enter through it (ps 118:20, for to be included in the inner light of each and every world it is necessary to enter through the mem, which consists of the two doors [delatot, for in the entrance of every sacred edifice [binyan qodesh] there must be two doors just as there were in the temple [babylonian talmud, berakhot 8a. moreover, it says there that it is already known that when the messianic king arrives the lower space [ha-tehiru ha-tahton] will be rectified, and then there will be as in the essence of the beginning of thought the mem closed in the entirety of the withdrawal. for a parallel account with slight variations, see nathan of gaza, sefer ha- beri ah, ms new y

WORKING CEPHALOEDIUM VERSION 1

er whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy ang el his guardian is aiwaz 93, the god first dawning upon man in the land of sume r, whose breast beareth the token adventure upon mountains beyond any man of hi s fellows, whose body and blood bear witness of the wounds of

every part of her body to pan and to the beast, mother of bastards, aborter, whore t o herself, to man, woman, child and brute, partaker of the eucharist of the exc rements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master ma gician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire toward

acchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp

WORKING CEPHALOEDIUM VERSION 2

cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spirit of solitude, wanderer of the waste, of the blood of kerval arch-druids hereditary to the oak, whose holy angel his guardian is aiwaz 93, the god first dawning upon man in the land of sumer, whose breast beareth the token adventure upon mountains beyond any man of his fellows, whose body and blood bear witness of the wounds of asta

in every part of her body to pan and to the beast, mother of bastards, aborter, whore to herself, to man, woman, child and brute, partaker of the eucharist of the excrements in the mass of the devil, sorceress of the rite of esau and jacob, and also genesthai, 143, weh note: c.f.russell a neophyte of a'.a, a master magician of o.t.o. and a passed postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards

acchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

how, no other early work by the golden dawn on the enochian system, other than the elemental tablets, the enochian calls, and a rudimentary attempt at an enochian vocabulary/dictionary, is known to exist (see secret inner order rituals of the golden dawn for details. the longest-lived golden dawn temple, the whare ra (a maori name meaning "place of the sun) closed in 1978. located in new zealand, the temple was founded by dr. felkin in 1912. i was initiated into the golden dawn under its new zealand name, smaragdum thalasses (latin for "emerald of the seas) by exmembers of this temple. as a member of this order, i had the chance to peruse many previously unpublished papers of the golden dawn's inner order, the rosea rubea et aurea crucis. one of these sets of papers those of evan campbell

weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in the north. the adept is to have 5=6 regalia, with sword and lotus wand (see appendix c. all other equipment to be used in the ceremony should be placed in the west, outside the portal if possible, and covered in a black cloth. opening:

outside the portal if possible, and covered in a black cloth. opening: commence west of the altar. circumambulate deosil (circle clockwise) to north east. face the south west, holding the lotus wand up by the black band. say "hekas, hekas, este bebeloi" return to the west. put down the lotus wand and pick up your sword. perform the lesser banishing ritual of the pentagram (see appendix d. purify the temple by water while vibrating "and first the priest who governeth the works of fire must sprinkle with the lustral waters of the loud resounding sea" consecrate the temple by fire while vibrating "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depth of the universe" 21 take up the lotus wand, holding i

r differs slightly from the one published by r. a. gilbert; primarily in the enochian associations given at the start of the discussion of each tribe. garstin considered this lecture very important, as each tribe governed certain groupings of governors. the enochian names show that mathers was already doing work in this area. according to taylor, the lecture on the twelve tribes was introduced to the temple by campbell, who brought it back from england in the late 1920s. the information contained in it was reserved for members of the 6=5 or higher levels. 30 the kabbalistic association of the enochian aethyrs and their governors are from taylor's diary notes on campbell's lecture. taylor received the information from garstin. the associations were part of mathers' unpublished papers. figur

imeon are yellow, and a sword" ritual of skrying the 12 gates 1. construct a three-sided, truncated pyramid in the color of the astrological sign (use the king sciale as shown in appendix h. write the names given around each triangle or pyramid in white on each side. draw the astrological sign on the top using the complementary color of the pyramid. start with aries and work clockwise. 2. prepare the temple in the 0=0 setting (see appendix b) with the truncated pyramid on the altar and four elemental tables in each quarter. 3. purify with fire and water. 4. conduct the invoking ritual of the pentagram. 5. stand in the west and face east. visualize an astral pyramid around you. recite the following call 'yhvh zebaoth, i (your name) most earnestly invoke and call upon your divine power, wisd

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

english occultist once remarked that revelation of the rituals renders them diminished in power. of course, this is utter nonsense, as any ritual being correctly performed by a competent and developed aspirant, generates powerful energies each time it is so performed. the 6=5 and the 7=4 rituals of the r.r. et a.c. do generate power. this is what counts, though the burden still rests squarely on the temple officers to insure this in practice. in the final analysis, whether or not one has been initiated through aspostolic succession, the student can still work gradually through the rituals, thereby attaining a degree of their desired effect. those respectors of the g.d. initiates of the early era must be highly commended for their historical contributions to the order history. conversely

europe's esoteric brains. this group had a variety of members (and not all masons) which incorporated a rotating chairmanship, of which rudolph steiner was chairman at the time of their first visit. felkin expressed a plea to be admitted to the council and with his wife, son, and daughter were given a hearing. according to mrs. felkin, it was at this time that they actually came into contact with the temple that felkin believed to be the golden dawn in germany, though they would have no communication with him (this group was reputedly a member of the "illuminantr. after subsequent meetings with felkin, the "muminanti" agreed to give him associate membership with a person whom he nominated to be sent to europe to attend the various meetings. these meetings and the brief opening and dosing c

en the ciphers at that point, and the second, is that up to that point (four years later) he was working golden dawn rituals which differed only slightly in structure from those practiced in the alpha et omega and stella matutina. one interesting point is waite used the mather's cards in the rituals, though his own pack was then published. during the ten years that felkin lived at whare ra he ran the temple like a military operation. classes were held on week nights for outer order members in which esoteric philosophy and ritual were taught. on weekends he held classes for the inner order members to hone their knowledge to a fine point. these included ritual, enochian pronunciation, and meditative exercises in the vault. by 1926, the year of fe&in's death, the inner order had grown to over

hy one and had members in many of the key local bodies throughout the havelock north and hastings area and collectively wielded a tremendous amount of power for the area. some felt this when they tried to divulge information on whare ra to outsiders. one such individual (whose wife was apparently a member) was convinced that felldn practiced black magic in his basement and was determined to close the temple down. he went to a number of local bodies and authorities to have him stopped. needless to say, the individuals he approached on these committees were all whare ra members who "persuaded" him, after "thorough investigations" that his actions were unjustified. within recent years, some occult historians have accused felldn of being a deluded dreamer and an individual who sanctioned "astr

ral junketing" having met people who knew felldn in new zealand, a totally different person emerges than that portrayed by historians. firstly, he was a perfectionist who demanded a great deal of his students. secondly, he was a down to earth individual. the "astral junketing' of those in the amoun temple never occurred at whare ra; of this i have been assured by a number of whare ra members from the temple's early days. if felkin was a dreamer, as ellic howe claims, it was a totally different man who came to new zealand, for he must have undergone a dramatic change in character. one of the major problems that caused whare ra to split from the stella matutina was the buildup of insane comments to the fe&ins from the amoun chiefs. within the inner order of the stella matutina in the outer

ALEISTER CROWLEY ACROSS THE GULF

er than before. yet now page 29 gulf.txt indeed was i osiris, for i sent out flames of cold gray glory from my skin, and mine eyes were rigid with ecstasy. yea, by osiris himself, i swear it! even as the eyes of all living men revolve ceaselessly, so were mine fixed! then i shook myself and went forth into the city of memphis, my face being veiled and my steps led by slaves. and there i went into the temples one by one; and i twitched aside my veil, whereat all men fell dead on the instant, and the gods tumbled from their places, and broke in pieces upon the floor. and i veiled myself, and went into the market-place and lifted up my voice in a chant and cried: death, and desolation, and despair! i lift up my voice, and all the gods are dumb. i unveil my face, and all that liveth is no more

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have come in, and will call them. remember to keep to the low ground, and not the high, for the ancient ones swing easily to the tops of the temples and the mountains, whereby they may survey what they had lost the last time. and sacrifices made on the tops of those temples are lost to them. remember thy life is in running water, and not in still water, for the latter is the breeding place of the lilitu, and her creatures are the offspring of them, and do worship at their shrines, the places of which are unknown to thee. but where

d i have seen the blood split upon the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant d

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

t at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely sep

ALEISTER CROWLEY EQ I 1

an winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issuing from the back of the head and angling upward just above and past the temples- the horns are bull-like otherwise, and are only slightly curved. the wings form a bundle, more tucked under the back of the hair like a newspaper under an elbow than naturally rooted. these wings show only on the facing side, are blue and gold on white and have the usual shape for an assyrian bull otherwise. they are fully as thick as the body and extend above it. the fore quarters ar

ALEISTER CROWLEY EQUINOX EQ I 4 2

benares, arriving there on the following day, and lodging at the h tel de paris he continued his concentration practices, in his diary on this date he writes "the fear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic

at least has constituted himself leading counsel for his client egypt, and in a learned and most convincing argument not only proves the undoubted antiquity of his client's claim, but that it was from egypt, or rather central africa, that the human race originated, and that it is to egyptian symbolism, and more particularly to the ritual of the dead, that we must go if we would rightly understand the temples, rites, ceremonies, and customs of mankind past and present. from egypt they came and to egypt must we go. the book is in every sense a great book, and, by the way, it forms an excellent seventh volume to gerald massey's monumental work. brother wynne westcott is very rightly condemned as displaying a peculiarly acute ignorance of both freemasonry and egyptology, and further on so is t

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

we have the marvelous schools of the mysteries of chaldea, egypt, greece and many others. 9. three things might be mentioned: a. the relatively low point of evolution of many men and their naturally physical polarization. b. the work of the black adepts and the followers of the left hand path. when the ibezhan adepts (again under instructions from the masters at shamballa) began to withdraw into the temples, to make the mysteries more difficult of attainment and to work against abuses and distortions, a number of their erstwhile followers, many of great power and knowledge, fought them and thus we have one of the causes of the appearing of black and white magic, and one of the reasons of the purifying waters of the flood being deemed necessary. c. the powerful thought-forms built up in th

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in the enacting of the drama of resurrection he revealed to us that great concept of the continuity of unfoldment which it has ever been the task of the mysteries of all time to reveal. again and again we have found that the three episodes related in the gospel story are not isolated happenings in the life of jesus of nazareth, but that they have been repeatedly undergone in the secret places of the temples of the mysteries, from the dawn of time. the saviours of the past were all subjected to the processes of death in some form or other, but they all rose again or were translated to glory. in the initiation ceremonies this burial and resurrection at the end of three days was a familiar ceremonial. history tells us of many of these sons of god who died and rose again, and finally ascended

he prepared the way for christ, giving out the teaching that his particular age, period- 158- from bethlehem to calvary copyright 1998 lucis trust and civilisation required; and secondly, he enacted in his life the teaching of the mysteries, which however, before christ's time, was confined to the very few who were being prepared for initiation, or who could penetrate by right of initiation into the temples of those mysteries. then the buddha came and spoke to the multitude, telling them what was the source of their misery and discontent, and giving them, in the four noble truths, a concise statement of the human situation. he outlined to them the noble eightfold path governing right conduct, and gave in reality the rules which should control one upon the path of discipleship. then, havin

er nature in order that the spirit of god may have full sway. 8. he taught us that death must end, and that the destiny of humanity is the resurrection from among the dead. immortality must take the place of mortality. for our sakes, therefore, he rose from the dead and proved that the bonds of death cannot hold any human being who can function as a son of god. many sons of god had passed through the temples of the mysteries; many had learnt to function divinely and had, in the process of expressing divinity, lived and served and died. but none of- 160- from bethlehem to calvary copyright 1998 lucis trust them came at the particular period of unfoldment which made possible the universal recognition which christ has evoked, nor was the intellect of the masses sufficiently developed to profi

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

eginning to produce its effects that the disciple becomes aware of the angel with the flaming sword, who stands before the portal of initiation. by this portent, he knows that he can now enter; but, this time, not as a poor blind candidate, but as an initiate in the mysteries of the world. the truth of this has been summed up for us in an ancient chant which used to be sung in the ante-chamber of the temples. some of the words may be- 108- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust roughly expressed as follows "he enters free, he who has known the prison walls. he passes into light with open eyes, he who for aeons long has groped the darkened corridor. he passes on his way, he who has stood for ages before a fast closed door. he speaks with p

vidual re-enactment (on a tiny scale) of the cosmic approaches, or the touches of divinity, dramatically engineered by the cosmic avatars, the buddha and the christ. it is because the christ has approached closer to humanity by focussing divine energy upon the astral plane through his divine acquiescence that he is the first initiator. from one point of view, these two centres of force constitute the temples of initiation through which all disciples have to pass. this passing is the theme of the coming new religion. mankind has entered into the temples at the great cosmic approach of appropriation in lemurian times. certain of the more advanced sons of men were passed in atlantean times and still more will be passed in the immediate future, whilst a fair number will also be raised to immor

BLAVATSKY H P ANTHROPOGENESIS

' and great hierophants; on the other hand, its 'natural magicians' who, through lack of the restraining power of proper spiritual enlightenment. perverted their gifts to evil purposes" we may supplement this by the testimony of some records and traditions. in the "histoire des vierges: les peuples et les continents disparus" the author says "one of the most ancient legends of india, preserved in the temples by oral and written tradition, relates that several hundred thousand years ago there existed in the pacific ocean an immense continent which was destroyed by geological upheaval, and the fragments of which must be sought in madagascar, ceylon, sumatra, java, borneo, and the principal isles of polynesia "the high plateaux of hindustan and asia, according to this hypothesis, would only h

ight; but only so far as emblematical cosmogony goes. nor has he invented the symbol any more[[footnote(s* these elements are- the cosmic, the terrene, the mineral, the vegetable, the animal, the aqueous, and finally the human- in their physical, spiritual, and psychic aspects[[vol. 2, page] 360 the secret doctrine. than the kabalists have: the two figures in white and black stone have existed in the temples of egypt from time immemorial- agreeably to tradition; and historically- ever since the day of king cambyses, who personally saw them. therefore the symbol must have been in existence since nearly 2,500 years ago. this, at the very least, for that persian sovereign, who was a son of cyrus the great, succeeded his father in the year 529 b.c. these figures were the two kabiri personifyin

of "el-ar" the solar deity, is not very correct. they are the "lares" the conductors and leaders of men. as aletae, they were the seven planets- astronomically; and as lares, the regents of the same, our protectors and rulers- mystically. for purposes of exoteric or phallic worship, as also cosmically, they were the kabiri, their attributes being recognised in these two capacities by the name of the temples to which they respectively belonged, and those of their priests. they all belonged, however, to the septenary creative and informing groups of dhyan chohans. the sabeans, who worshipped the "regents of the seven planets" as the hindus do their rishis, held seth and his son hermes (enoch or enos) as the highest among the planetary gods. seth and enos were borrowed from the sabeans and t

descended on earth and taught[[footnote(s* histoire de l'astronomie ancienne[[vol. 2, page] 369 what the priests told herodotus. men to calculate the course of the sun and moon by the twelve signs of the ecliptic" nearly five hundred years before the actual era, herodotus was shown by the priests of egypt the statues of their human kings and pontiffs-piromis (the archi-prophets or maha-chohans of the temples, born one from the other (without the intervention of woman) who had reigned before menes, their first human king. these statues, he says, were enormous colossi in wood, three hundred and forty-five in number, each of which had his name, his history and his annals. and they assured herodotus (unless the most truthful of historians, the "father of history" is now accused of fibbing, jus

origin of the new satanic myth is easy to trace. the tradition of the dragon and the sun is echoed in every part of the world, both in its civilized and semi-savage regions. it took rise in the whisperings about secret initiations among the profane, and was established universally through the once universal heliolatrous religion. there was a time when the four parts of the world were covered with the temples sacred to the sun and the dragon[[vol. 2, page] 379 the secret of the dragon. but the cult is now preserved mostly in china and the buddhist countries "bel and the dragon being uniformly coupled together, and the priest of the ophite religion as uniformly assuming the name of his god("archaeology" vol. xxv, p. 220, london. in the religions of the past, it is in egypt we have to seek fo

BLAVATSKY H P COSMOGENESIS

orical basis to stand upon "internal evidence" being very often a jack-o'lantern, instead of a safe beacon to follow. nor has the science of modern comparative mythology any better proof to show, that those learned writers, who have insisted for the last century or so that there must have been "fragments of a primeval revelation, granted to the ancestors of the whole race of mankind. preserved in the temples of greece and italy" were entirely wrong. for this is what all the eastern initiates and pundits have been proclaiming to the world from time to time. while a prominent cinghalese priest assured the writer that it was well known that the most important buddhist tracts belonging to the sacred canon were stored away in countries and places inaccessible to the european pundits, the late s

these founders were all transmitters, not original teachers. they were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. selecting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1

neglected those rules, but they have superadded enough empirical innovations to destroy those just proportions. it is vitruvius who gave to posterity the rules of construction of the grecian temples erected to the immortal gods; and the ten books of marcus vitruvius pollio on architecture, of one, in short, who was an initiate, can only be studied esoterically. the druidical circles, the dolmen, the temples of india, egypt and greece, the towers and the 127 towns in europe which were found "cyclopean in origin" by the french institute, are all the work of initiated priest- architects, the descendants of those primarily taught by the "sons of god" justly called "the builders" this is what appreciative posterity says of those descendants "they used neither mortar nor cement, nor steel nor i

parable is a spoken symbol: a fiction or a fable, as some think; an allegorical representation, we say, of life-realities, events, and facts. and, as a moral was ever drawn from a parable, that moral being an actual truth and fact in human life, so an historical, real event was deduced- by those versed in the hieratic sciences- from certain emblems and symbols recorded in the ancient archives of the temples. the religious and esoteric history of every nation was embedded in symbols; it was never expressed in so many words. all the thoughts and emotions, all the learning and knowledge, revealed and acquired, of the early races, found their pictorial expression in allegory and parable. why? because the spoken word has a potency unknown to, unsuspected and disbelieved in, by the modern "sage

nts, the trinity, the resurrection; the seven capital sins and the seven virtues. the seven keys to the mystery tongue, however, having always been in[[vol. 1, page] 311 egypt's many religions. the keeping of the highest among the initiated hierophants of antiquity, it is only the partial use of a few out of the seven which passed, through the treason of some early church fathers- ex-initiates of the temples- into the hands of the new sect of the nazarenes. some of the early popes were initiates, but the last fragments of their knowledge have now fallen into the power of the jesuits, who have turned them into a system of sorcery. it is maintained that india (not in its present limits, but including its ancient boundaries) is the only country in the world which still has among her sons adep

BLUE EQUINOX

dens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let no

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

was still prominent for the first thousand years of christianity. an attempt at mass conversion was made by pope gregory the great. he thought that one way to get the people to attend the new christian churches was to have them built on the sites of the older temples, where the people were accustomed to gathering together to worship. he instructed his bishops to smash any "idols" and to sprinkle the temples with holy water and rededicate them. to a large extent wicca (m; wicce (f. also sometimes spelled wica or wita. 4/ buckland's complete book of witchcraft gregory was successful. yet the people were not quite as gullible as he thought. when the first christian churches were being constructed, the only artisans available to build them were from among the pagans themselves. in decorating

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

d to find it was being held in the main freemasons' centre in what is britain's second city. the freemasons rent part of the complex to outside organisations to earn money. i was delighted because it allowed me to study the subject in the heart of what must be among the largest centres of freemasonry in the united kingdom. by 'coincidence' while i was there, i managed to see the inside of some of the temples where the public are not allowed to go. the complex, called the clarendon suites, is built virtually without windows once you get through the main entrance. this is appropriately symbolic, i feel, of keeping out the light. i walked into a temple of the royal arch branch of freemasonry where the public are not allowed to go, and i will never forget the feeling of extreme negative energy

DAVID ICKE CHILDREN OF THE MATRIX

or ari-stock-racy. the name sum-arian is, therefore, very appropriate. the sumer empire l.a.waddell's br i ll iant research really begins with the foundation of sumer around 4000bc. he was an expert in sumerian and egyptian hieroglyphics and the sanskrit language of the indus valley. a rare gift indeed, and this allowed him to travel these regions, reading the ancient accounts and the stories on the temples and monuments to show without question that sumer, egypt, and the indus valley were parts of one empire based on sumer (figure 10. it should be emphasised, however, that before the cataclysm a high civilisation had existed for tens of thousands of years in india, as a colony of lemuria, and that egypt, another lemurian/atlantean colony, also went back long before the sumer empire. sume

cient peoples knew more about astronomy than even modern science did until recently, and in some areas, still so; how the planet was mapped so accurately thousands of years ago, as proved by the maps showing antarctica before the ice came; how peoples in every part of the world have the same legends, stories, and basis for their religions; and why, the further back you go, the more impressive are the temples and other structures that survive today. the sumerian tablets suggest that the anunnaki came to this planet hundreds of thousands of years ago. they would have been very much involved in lemuria and atlantis, leading up to great upheavals and the deluge. after the catastrophes, the anunnaki returned, the tablets relate, and they supervised the rebuilding of another global empire, which

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ymbols in my aura. finally i was turned out without reason assigned, save the ridiculous one above. my experiences, when i persisted in using the order system, i have related in psychic self-defence. unpleasant as those experiences were, the fact remains that mrs. mathers' rejection of me did not close the gates of the order to me on either the outer or the inner planes. i personally believe that the temples of the mysteries are not houses made with hands, but are eternal in the heavens. i no more believe mcgregor mathers' story of meeting mysterious adepts in the bois de boulogne than i believe leadbeater's stories of the masters and their marble seats. there is not only folly, but fraud in confusing the planes, and representing that which was experienced subjectively as having actually h

DION FORTUNE MYSTICAL QABALA

t occult truth which we will consider in detail in due course. 23. chokmah and binah, then, represent essential maleness and femaleness in their creative aspects. they are not phallic irnages as such, but in them is the root of all lifeforce. we shall never understand the deeper aspects of esotericism unless we realise what phailicism really means. it most emphatically does not mean the orgies in the temples of aphrodite that disgraced the decadence of the pagan faiths of the ancients and brought about their downfall; it means that everything rests upon the principle of the stimulation of the inert yet all-potential by the dynamic principle which derives its energy direct from the source of all energy. in this concept lie tremendous keys of knowledge; it is one of the most important points

onal prostitute. 21. the function of the hetaira was to minister to the intellect of her clients as well as their appetites; she was a hostess as well as a mistress, and to her resorted the philosophers and poets to receive inspiration and sharpen their wits; for it was well realised that there is no greater inspiration to an intellectual man than the society of a vital and cultured woman. 22. in the temples of aphrodite the art of love was sedulously cultivated, and the priestesses were trained from childhood in its skill. but this art was not simply that of provoking passion, but of adequately satisfying it on all levels of consciousness; not simply by the gratification of the physical sensations of the body, but by the subtle etheric exchange of magnetism and intellectual and spiritual

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

rus says that this chapter was found in the city of khemennu (hermopolis) on a block of ironstone) written in letters of lapis-lazuli, under the feet of the god;[3] and the turin papyrus (xxvith dynasty or later) adds that the name of the finder was heru-ta-ta-f, the son of khufu or cheops,[4] the second king of the ivth dynasty, about b.c. 3733, who was at the time making a tour of inspection of the temples. birch[5] and naville[6] consider the chapter one of [1. chabas, voyage d'un gyptien, p. 46. according to m. naville (einleitung, p. 138, who follows chabas's opinion, this chapter is an abridgement of the whole book of the dead; and it had, even though it contained not all the religious doctrine of the egyptians, a value which was equivalent to the whole. 2. see goodwin, aeg. zeitschr

paris, 1876, p. 71, 1. 2; lepsius, denkm ler, ii, 2a. 2 the building of the pyramid of m d m has usually been attributed to seneferu, but the excavations made there in 1882 did nothing to clear up the uncertainty which exists on this point; for recent excavations see petrie, medum, london, 1892, 40. 3 for the text see naville, todtenbuch, bd. ii, bl. 99; bd. i, bl. 167] predecessor by re-opening the temples and by letting every man celebrate his own sacrifices and discharge his own religious duties.[1] his pyramid is the one now known as the "third pyramid of gizeh" under which he was buried in a chamber vertically below the apex and 60 feet below the level of the ground. whether the pyramid was finished or not[2] when the king died, his body was certainly laid in it, and notwithstanding

h is meant the period before the reign of amenophis iv; this is proved by the fact that the name of the god amen has been cut out of it, an act of vandalism which can only have been perpetrated in the fanatical reign of amenophis iv: hymn to osiris"(1) hail to thee, osiris, lord of eternity, king of the gods, thou who hast many names, thou disposer of created things, thou who hast hidden forms in the temples, thou sacred one, thou ka who dwellest in tattu, thou mighty (2) one in sekhem, thou lord to whom invocations are made in anti, thou who art over the offerings in annu, thou lord who makest inquisition in two-fold right and truth, thou hidden soul, the lord of qerert, thou who disposest affairs in the city of the white wall, thou soul of ra, thou very body of ra who restest in (3) sute

is it for thee to hear"[7. thoth, the righteous judge of the great company of the gods who are in the presence of the god osiris, saith "hear ye this judgment. the heart of osiris hath in very truth been weighed, and his soul hath stood as a witness for him; it hath been found true by trial in the great balance. there hath not been found any wickedness in him; he hath not wasted the offerings in the temples; he hath not done harm by his deeds; and he uttered no evil reports while he was upon earth" the great company of the gods reply to thoth dwelling in khemennu "that which cometh forth from thy mouth hath been ordained. osiris, the scribe [1. ani's speech forms the text of chapter xxxb. as numbered by m. naville (todtenbuch, bd. i, bl. 43. 2. the four gods of the cardinal points, mestha

f thoth, the scribe of the gods (see meyer and d michen, geschichte des alten agyptens, p. 185] p. 262 written upon a slab of steel of the south, in the writing of the god himself, under the feet of the majesty of the god, in the time of the majesty of men-kau-ra,[1] the king of the north and of the south, triumphant, by the royal son heru-tata-f[2] who found it while he was journeying to inspect the temples"[3] the scarabs which are found in the mummies, or lying upon the breast just above the position of the heart, form an interesting section of every large egyptian collection. in the british museum series every important type of the funereal scarab is represented. they are made of green basalt, green granite (nos. 7894 and 15,497, white limestone (nos. 7917, 7927, 15,508, light green ma

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e seek to conceal their full knowledge of spirit intercourse from foreigners, and from the inferior castes of their own countrymen, thinking them not sufficiently intelligent to rightly use it. the lower orders, superstitious and moneygrasping, often prostitute their magic gifts to gain and fortunetelling. their clairvoyant fortune-tellers, surpassing wandering gypsies in hitting the past, infest the temples, streets and roadsides, promising to find lost property, discover precious metals and reveal the hidden future. ghosts the chinese were strong in the belief that they were surrounded by the spirits of the dead. indeed ancestor-worship constituted a powerful feature in the national faith, involving the likelihood and desirability of communion with the dead. upon the death of a person th

r ever; god is merciful. all that belongs to earth is fading away. i see in the distance a little light glittering like a diamond. i feel a calm stealing over me. what a good sleep i shall have. what joy! these were the last words the painter spoke. he was still entranced but no longer replied to the questions asked by the doctor. they then approached the head and the doctor touched the forehead, the temples, and the teeth and found they were cold. the head was dead. wiertz painted three pictures of a guillotined head. according to an account of his gruesome experience in catalogue raisonne du musee wiertz, precede d une biographie du paintre par le dr. l. watteau (1865, wiertz had been closely following a murder trial that ended in two men being sent to the scaffold. it is very likely tha

or remorse strove to call back those who had passed beyond mortal ken. in march, when the spring blossoms appeared and covered the trees, the festival of the flowers was held at athens. the commemoration of the dead also occurred in the spring. it was thought that the spirits of the deceased rose from their graves and wandered about the familiar streets, striving to enter the dwellings of men and the temples of the gods but were shut out by the magic of branches of whitethorn, or by knotted ropes and pitch. oracles of great antiquity and eminently of greek character and meaning were the oracles. for centuries they ministered to that longing ingrained in human nature to know the future and to invoke divine foresight and aid in the direction of human affairs, from those of a private citizen

teaches the theory of reincarnation, he himself remembering previous existences wherein he was a boy, a girl, a plant, a fish and a bird. he also claimed to teach the secrets of miraculous medicine, of the reanimation of old age, of bringing rain, storm, or sunshine, and of recalling the dead. aristides, the greek orator, gave exhaustive accounts of the many dreams he experienced during sleep in the temples and the cures prescribed therein. socrates told of his attendant spirit or genius who warned him, and others through his agency, of impending danger, also foretelling futurity. xenophon, treating of divination by dreams, maintained that in sleep the human soul reveals her divine nature, and, being freed from trammels of the body, gazes into futurity. plato, while inveighing against sor

e bodies to frighten and destroy mankind. they have hitherto discovered no remedy which more infallibly rids them of these plagues, than to burn or mangle the bodies which were made use of for these cursed purposes. sometimes the end is answered by tearing out the heart and letting the bodies rot above ground before they burn them again, or by cutting off the head, or driving a large nail through the temples. sir paul rycaut in his the present state of the greek& armenian churches (1679) observed that the opinion that excommunicated bodies are preserved from putrefaction prevails not only among the greeks, but also among the turks, and he gives us a fact that he had from a caloyer (monk) of candia, who confirmed it to him upon oath. the caloyer s name was sophronius, a man well known and r

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

shiped in that country some five hundred years before the christian era. carried into asia minor by small colonies of magi, it was largely influenced by the religions with which it was brought into contact. for instance, chaldean astrology inspired much of the occult traditions surrounding the creed of the sun-god; the art of greece influenced the representation of mithra tauroctonous that graced the temples of the cult; and the romans gave it a wide geographical area and immense influence. according to plutarch, the rites originally reached rome through the agency of cilician privates conquered and taken there by pompey. another source, doubtless, was the large number of asiatic slaves employed in roman households. again the roman soldiery must have carried the mithraic cult as far north

the orb. thunder and lightning were always fraught with presage. jove was angered when he opened the heavens and hurled his bolts to earth. phantoms, too, hovered amid the clouds. upon the campagna, the gods were observed in conflict, and afterward tracks of the combatants were visible across the plain. unearthly voices were heard amid the mountains and groves and cries of portent sounded within the temples. blood haunted the roman imagination. sometimes it was said to have covered the land as a mantle, the standing corn dyed with blood, the rivers and fountains flowing with it, while walls and statues were covered with a bloody sweat. the flight and song of birds might foretell the decrees of fate; unappeased spirits of the dead were known to lurk near and steal away the souls of men, wh

cting men, of sending them dreams and delivering oracles. when these idols were addressed, they replied either by gesture or by voice. they would speak and utter the right verdict on any particular questions. they moved their arms and shook their heads to an invariable rhythm. and as they assuredly did nothing of all this by themselves, someone had to do it for them. indeed, there were priests in the temples whose business it was to attend to these things. their functions, being anything but secret, were carried out openly, in the sight and to the knowledge of all. they had their appointed places in ceremonies, in processions and the sacerdotal hierarchy; each individual knew that they were the voice or the hand of the god, and that they pulled the string to set his head wagging at the rig

EVERBURNING LAMPS

now that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone. the chaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the "window" mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window should not light such a chamber. in the hebrew version of genesis, cap. 6, v. 16, the word is tzer, which means "something transparent" and is to be compared with the similar word zer, always translated "splendour" or "light"

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

center on the sufi tree corresponding to the level of the sefiroth wisdom/east and understanding/north on the qabalistic tree, the ajna chakra on the tantric tree, and the upper tan on the taoist tree. khanqah (arabic: meeting hall in which sufis gather to receive instruction and engage in spiritual practices. kohan (hebrew: priest: a member of the israelite priesthood who enacted the rituals in the temples of jerusalem. kundalini (sanskrit: energy of consciousness portrayed as a snake asleep in three and a half coils at the base of the spine in the muladhara chakra; corresponds to shekhinah in qabalistic teachings. la (arabic: not: a term referring to the mysterious unknown at the roots of all things, synonymous with ayn; first word in the affirmation of unity in the qur an. latifa (arab

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclepius. they are animated statues full of sensus and spiritus who can accomplish many things, foretelling the future, giving ills to men and curing them.2 (i attach here a later passage on the man-made gods)

ustine must have been mistaken in interpreting the lament as a true prophecy, though inspired by devils, of the coming of christianity to abolish egyptian idolatry. surely, on the contrary, the work which lactantius had called the sermo perfectus contained the final initiation into the religious cult practised by the holy hermes. and that cult involved the practice of astral magic. the statues in the temples, the "terrestrial gods, were animated by knowing the occult properties of substances, by arranging them in accordance with the principles of sympathetic magic, and by drawing down into them the life of the celestial gods by invocations. so it would become a legitimate practice for a philosopher, even a devout practice associated with his religion, to "draw down the life of the heaven"

FREEMASONS SATANISM AND SYMBOLISM

brilliant color. the phoenix, it is said, lives for 500 years, and at its death its body opens and the new born phoenix emerges. because of this symbolism, the phoenix is generally regarded as representing immortality and resurrection. the phoenix is one sign of the secret orders of the ancient world and of the initiate of those orders, for it was common to refer to one who had been accepted into the temples as a man twice-born, or reborn. wisdom confers a new life, and those who become wise are born again [p. p. 176-77] freemasons like all occultists, refer to their initiates who have completed their initiation, as being "born again" in 1988, when george bush was on the presidential campaign trail; barbara walters interviewed him. she asked him a question that caught him off guard. barbar

ions throughout the globe and at different times also worshipped the serpent, in various ways. for example [quotes below taken from morals and dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a serpent" 2 "in egypt, a sun supported by two asps was the emblem of horhat the good genius; the serpent with the winged globe was placed over the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle an

FULLER J F C SECRET WISDOM OF THE QABALAH

r deities nut or neith, the upper world, shu or ma, the intermediary, and seb, the earth.14 in india, the same idea is fully set forth in the esoteric books of the vedas, called the upanishads. it is the supreme ideal brahm which is the only true. it manifests itself first in brama, vishnu and siva, past, present and future time, and through these in the visible, the last being maya, or illusion. the temples of most of the archaic peoples of asia and of egypt were intended to be visible copies of the heavenly temple, the starry firmament called templum, and the same idea is visible in those of the hebrews. philo and josephus represent the temples of the israelites, as typical of the visible universe, and this was based on the invisible universe. 15 amongst the mohammedans we find the same

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

s us that the oak was even more worshipped at the west than was the sacred ficus at the east. like it, the wood of the oak must be used "to call down the sacred fire from heaven and gladden in the yule (suiel or seul) log of christmas-tide even christian fires, as well as annually renew with fire direct from ba-al, on beltine day, the sacred flame on every public and private hearth, and this from the temples of meroe on the nile, to the farthest icy forests and mountains of the sklavonian"[15 [15] faiths of man in all lands, vol. i, p. 68. among the druids, the mistletoe was also sacred especially when entwining the oak. together they represented the tree of life, or the two generating agencies throughout nature. of the species of it which grows on the oak, borlaise says that they deified

her. whenever the two creative principles were considered separately, there always appeared stationed over or above them, as their creator, an indivisible unity. this creator was the "beyond" the "most high god--om or aleim. it was the mother of the gods in whom were contained all the elements of the deity. among the representations of the god-idea which are to be observed on the monuments and in the temples of egypt appear triads, each of which is composed of a woman stationed between a male figure and that of a child. she is depicted as the light of the sun, or wisdom, while the male is manifested as the heat of the orb of day. she is crowned and always bears the male symbol of life- the crux-ansata. later, it is observed that the worship of light has in a measure given place to the ador

deserts of siberia" we have observed that the idea of a trinity as conceived by the so-called ancients, although at all times founded on the same conception, viz, that of the reproductive powers of nature and especially of mankind, differed in expression according to its application. although in human beings this triune creative idea was expressed by the mother, father, and child, as set forth in the temples and on the monuments of egypt, when applied directly to the sun and the planets, it appears as the creator, preserver, and regenerator or destroyer. destruction, or the absence of the sun's heat, represented by winter, was necessary to life, and therefore the destroyer was also the regenerator and equally with the creator and preserver constituted a beneficent factor in the god-idea. i

their altars, they carried about a serpent on a pole representing it to be the "healer of nations" they also kept a phallic emblem in a box, chest, or ark which they worshipped as the "god of hosts" the "life giver" etc. it has been observed that although the jews frequently lost their ark, they were never without their serpent-pole. at a certain stage in the religious development of mankind all the temples in africa and western asia were dedicated to vulcan the fire god or the "lord of fire" to whom all furnaces were sacred. the principal festivals in honor of this deity took place in the spring, at the easter season, and on the 23d of august, when it is said that the licentiousness practiced in the temples compared with those of the "harvest homes" of europe when the sun was in libra an

us emblems, barlow remarks that it was a "worship which would appear to have made the tour of the globe and to have left traces of its existence where we might least expect to find it" in referring to the "sculptured indecencies" connected with religious rites, which, being wrought in imperishable stone, have been preserved in india and other parts of the east, forlong says that when occurring in the temples or other sacred places they are at the present time evidently very puzzling to the pious indians, and in their attempts to explain them they say they are placed there "in fulfilment of vows" or that they have been wrought there "as punishments for sins of a sexual nature, committed by those who executed or paid for them" it is, however, the opinion of forlong that they are simply conne

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

with their disciplines and fully clothed they left it. w. t. horton and pamela colman smith certainly drew upon magical ideas for the contentoftheirwork255as did austin osman spare,buthe only touched the order at secondhand-buttheir respective styles were born of theartnouveau movement and owed nothing to the idiosyncratic no255 tionsofancient egyptian art dreamed up by mathers for decorat255 ing the temples and vaultsofthe order.thetarotcards used by the order, and those designed later for waite by pamela colman smith, may have influenced more recent occultists in search of inspired interpretationsoftarotsymbolism,buttheir artistic influencehas-fortunately-beennon -existent.c.d. broad is alleged to have been a member of the hermes temple in bristol,butnoneofhis philosophical work, or his

GILBERT THE MAGICAL MASON

sacred flame was60themagical masonallowed to go out, and was renewed from heaven on severaloccasions-lev.ix.,24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites were ever prone.thechaldeans and persians used to maintain a perpetual fire in the temples. certain scholars have considered that the 'window' mentioned as placed in the ark of noah was not such, as during a period of prolonged cloud and storm a window would not light such a chamber. in the hebrew version of genesis, chap. 6, v. 16, the word istzer,which means 'something transparent, and is to be compared with the similar wordzer,always translated 'splend255 our' or 'light

ningwhenfound, and within it was a bituminous substance. plutarch in his workdedefectuoraculorumstates thatina temple tojupiterammon a lamp stood in the open air, and neither windnorrainputitout,and the priests told him ithadburned continually for years. see also licetus, cap. v. herod255 otus tells usthatthe egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinushadmany mysterious ones. strabo, and pausaniasinhis atticus, narrate that in thetempleof minerva polias, at athens, there was a mysterious lampofgold always burning; it was made by callimachus.thealtar of the templeofapollo carneus, at cyrene, was similarly furnished. a like account is given ofthegreat temple of aderbain,inarmenia, by said ebn batric. kenealy in hisboo

by divine powers a knowledge of things relating to the higher life, to cosmic forces and world history. in greek myths, we findthatdreams were called sons ofnox-night,the mother of nemesis and of theparce,the fates.thedreams had an abode with two gates, oneoflvoryand one ofhorn;through one passed noble, and through the other false visions.*theold greek physicians and priests taught that sleep in the temples would often be fertile in dreams which would show the*see theodyssey,24,12; 19,560; andovid,metamorphoses11, 592190themagical masonway to the cure of diseases; an how to avoid dangers in after life.thecatholic faith also in europe in the middle ages followed with the same views of dreams.thetransactions of the societyfor physical research contain many instances of dreams which revealed

sand shapes, some perhaps reasonable, but others of the most wild and foolish nature.thestudent finds in the literary remains of all the nations of antiquity ample evidence that divination was a recognised science and art at all periods of which there is any record. references to modes of divination are to be found upon the brick cylinders and tablets of assyria, and chaldea; they are pictured on the temples, tombs and papyri of ancient egypt; they are recorded inthemost antique sanscrit books of india and china; the extant remains of greek and latin literature are full of instances of sibyls, ofsortes,and of variousmanteias.thedead civilisations of the aztecs and toltecs of central america have left records of similar attempts to divinethefuture; the dying tribes ofnorthamerican indians a

have no definite information,butit has been suggested that the candidate must have shown some spiritual development, or special aptitude for prescience,an essay on the ancient mysteries 275divination, will power, or magical attributes. it is probable that the lesser initiates were wise and good men who lived the ordinary life of the people, while the greater initiates were necessarily dwellers in the temples, either as priests, prophets, or magicians.ofthe procedure within the temples at the ceremonials of the mysteries we know nothing certain.theveil of the past is naturally deeper over these events than over the details of the common life of the egyptian people. egyptian papyri are silent on these matters, and even the works of the ancient greeks which have been transmitted to our time r

GILBERT THE SORCERER AND HIS APPRENTICE

obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant's conception of evil might sometimes have been merely that which was personally annoying to himself. after all, this is but

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

272) which he claimed to have visited and a pamphlet, the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for this he prepared four large maps 7 by 4 feet each to illustrate the temples of solomon and herod. he also promised to set at rest all the disputed points now occupying the attention of modern scholars on this point. this he signally failed to do. instead he was accused of being a liar. in its report for 1879 the canada association of the new church noted that beswick had been charged with falsehood in stating that he had been in jerusalem and had made importan

nded as a minister of the church although he remained at strathroy to edit the local newspaper until 1886. subsequently beswick moved to tyrone, in pennsylvania, to act as editor of the tyrone daily herald until 1890 when he retired to hollidaysburg in the same state. the vicissitudes of his life had failed to daunt him, for with brazen effrontery he spent his final years recycling his lecture on the temples to pretty large audiences and enthusiastic ones 16[16. he died at hollidaysburg on 5th june 1903. 14[14] beswick to benade, 15 august 1866 15[15] new jerusalem messenger, 11 june 1879, pp. 324 5. 16[16] beswick to the rev. c. th. odhner, august 1898 beswicks masonic career so much for beswick the man; we must now consider his book and his masonic career, for which we are almost entirel

GLOBAL FREEMASONRY

e ceremony organized for this intention is described: today, one universal religion is coming into being, slowly as it may be, that can satisfy consciousness in its full meaning parallel to this universal religion a morality will be established commensurate with a world-view such a religion will unite human beings in the universe. this is masonry. this religion will be passed from heart to heart. the temples of this religion will be temples of humanity. among the hymns sung in this temple may be beethoven's 9th symphony, the most noble musical composition that ever sprang from the human spirit. instead of the meat and blood of a bull in the ceremonies of mithras, we celebrate this birth by eating bread and drinking red wine. here we unite in a common faith that has the character of a commu

GOLDEN DAWN RITUALS ZAM18

boat of the prince. not have i despised god. not have i caused misery. not have i caused affliction. not have i done what is abominable to god. not have i caused harm to be done to the servant by his chief. not have i caused pain. not have i made to weep. not have i killed. not have i made the order for killing for me. not have i done harm to mankind. not have i taken aught of the 6 oblations in the temples. not have a purloined the cakes of the gods. not have i carried off the offerings of the blessed dead. not have i fornicated. not have defiled myself. not have i added to, not have i diminished the offerings. not have i stolen from the orchard. not have i trampled down the fields. i have not added to the weight of the balance. not have i diminished from the weight of the balance. not h

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

d boats of lake titicaca (the original design of which, local indians insisted, had been given to them by the viracocha people 7, had other points in common. both, for example, were equipped with sails mounted on peculiar two-legged straddled masts.8 both had also been used for the long-distance transport of exceptionally heavy building materials: obelisks and gargantuan blocks of stone bound for the temples at giza and luxor and abydos on the one hand and for the mysterious edifices of tiahuanaco on the other. in those far-off days, before lake titicaca became more than one hundred feet shallower, tiahuanaco had stood at the water s edge overlooking a vista of awesome and sacred beauty. now the great port, capital city of viracocha himself, lay lost amid eroded hills and empty windswept p

hough now much eroded, it was the likeness of a man at peace with himself. it was the likeness of a man of power. he had a high forehead, and large, round eyes. his nose was straight, narrow at the bridge but flaring towards the nostrils. his lips were full. his distinguishing feature, however, was his stylish and imposing beard, which had the effect of making his face broader at the jaws than at the temples. looking more closely, i could see that the sculptor had portrayed a man whose skin was shaved all around his lips with the result that his moustache began high on his cheeks, roughly parallel with the end of his nose. from there it curved extravagantly down beside the corners of his mouth, forming an exaggerated goatee at the chin, and then followed his jawline back to his ears. above

e have got hold of something, for such stories cannot be linked by internal sequence. and when the pied piper turns up both in the german myth of hamelin and in mexico long before columbus, and is linked in both places to certain attributes like the colour red, it can hardly be a coincidence. likewise, when one finds numbers like 108, or 9 x 13 reappearing under several multiples in the vedas, in the temples of angkor, in babylon, in heraclitus dark utterances, and also in the norse valhalla, it is not accident..4 connecting the great universal myths of cataclysm, is it possible that such coincidences that cannot be coincidences, and accidents that cannot be accidents, could denote the global influence of an ancient, though as yet unidentified, guiding hand? if so, could it be that same ha

draw its energy from an epoch far in the past. i looked up at the huge mass of the second pyramid s eastern face just behind us in the pearl-grey dawn light. again, as john west had pointed out, there was much to suggest that it might have been built in two different stages. the lower courses, up to a height of perhaps thirty feet, consisted largely of cyclopean limestone megaliths like those in the temples. above this height, however, the remainder of the pyramid s gigantic core had been formed out of much smaller blocks weighing around two to three tons each (like the majority of the blocks in the great pyramid. had there been a time when a twelve-acre, thirty-foot-high megalithic platform had stood here on the hill of giza, west of the sphinx, surrounded only by nameless square and rec

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ur. lucos ac nemora consecrant, deorumque nominibus appellant secretum illud, quod sola reverentia vident' this is no empty phrase, this' arbitrantur' and' appellant' must have come of inquiries, which a roman, if he wished to understand anything of the germani, had first of all to set a-going. that is how it actually was in germany at that time, such answer had german men given, when asked about the temples and images of their gods. temples are first built to hold statues: so long as these were not, neither were those. anything mentioned in later centuries, or occurring by way of exception among particular tribes, seems to have been corruption and confusion, to which there was no want of prompting. all the scandinavian temples and idols d 1 peeface. fall into this later time, or tliey hav

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ed to the image: now help thyself, and defend thee if thou canst/ freyr continuing silent, olafr hewed off both his hands, and then preached to the people how this idolatry had arisen. the whole narrative bears the impress of a later age, yet it had sprung out of norse tradition, and assures us that horses were consecrated to freyr, and maintained in the hallowed precincts of his temples. had not the temples of other gods such horses too? the animals that wilibrord found grazing in fosete s sanctuary (p. 230) can hardly have been horses, or he would not have had them slaugh tered for food; but the practice of rearing cattle consecrated to the gods is established by it none the less. and apart from this, it seems that single beasts were maintained by private worship pers of the god. such br

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ziamento issued by the imperator every february. it is to celebrate the new rosicrucian year which begins on the minute when the sign of "aries" rises on the horizon on that day in march when the "sun" just enters the sign of "aries (the year 1916 a.d. corresponds to the rosicrucian year of 3269, which began on march 21, 1916, at 1:06 a.m. eastern time. such new year celebrations shall be held in the temples of all lodges and attended by the council, officers, and members of the lodge and such especially invited guests or visiting members of the order whose presence the master desires for reasons good and sufficient unto himself. there shall be a symbolical feast consisting [25] principally of corn, or its products; salt, or that which tastes most strongly of it; and wine, in the form of u

the purpose of providing correspondence instruction to those who could not attend temple lodges. these correspondence lectures (monographs) originally composed three degrees and covered a period of about ten months. each degree had its own initiation ritual to be performed by the member at home in his own sanctum. such rituals were based upon the elaborate egyptian-style rituals that were used in the temples of the order and conducted by a staff of ritualistic officers. sanctum membership as it exists today is the result of development and improvement of the original national lodge membership established early in the history of this jurisdiction of the order. in recent years this type of membership has grown and many innovations have been added. the monographs and lessons which constitute

velopment being always ready to render some service to the order, through the order, or because of the order, is a form of devotion which pays each member the greatest dividends in development; for by such service he obligates the order and the cosmic to him, and from the cosmic he can expect compensation. that is why the keynote of the rosicrucian order is service. all through the graded work in the temples of our order the student is impressed with the fact that service is the duty he owes to it and all mankind. few members realize, of course, the many ramifications of the rosicrucian order, and in its public literature it says very little of this phase of its great work. the fact is that not only has amorc in the worldwide jurisdiction (the americas, australasia, europe, africa, and asi

HANDBOOK OF EGYPTIAN MYTHOLOGY

pyramids, but several of them built magnificent temples for the sun god. the favored elite who served old kingdom rulers were rewarded with beautifully decorated tombs in the royal cemeteries. many of these tomb owners had personal names that linked them with deities, such as ptah-hotep( the god ptah is satisfied. the inscriptions in their tombs tell us that many of them were part-time priests in the temples and shrines of deities, but at this period it was not permissible to show even a statue of a deity in a private tomb. the prevailing reticence about religion in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence appeared in the twenty-fourth century bce, when hieroglyphic inscriptions were carved inside the pyramid tomb of king weni

e primeval mound, the place where creation began. in the twentieth century bce, kings of the twelfth dynasty built a new royal residence called itjtawy and were buried under pyramids at various desert sites. none of these royal tombs was inscribed inside. elaborate temples for the royal mortuary cult were built near these pyramids, but none of them has survived in good condition. nor have many of the temples built for deities during this period survived. one tantalizing text known as the ramesseum dramatic papyrus seems to be the script for a religious ritual in which the king took part in the reenactment of mythical events, such as the coronation of the god horus (see figure 3).24 more is known about the religious life of the government officials and their families who formed the elite of

the end of the new kingdom nearly every spell had its traditional vignette. in some copies the illustrations alone are used to represent the spells they should accompany. the vignettes can also occur as tomb decoration, since from the fourteenth century bce onward it became acceptable to show deities on the walls of private tombs. copies of the book of the dead have been found all over egypt, but the temples of thebes seem to have been the main center of production. many of the spells were adapted from earlier funerary literature, particularly the coffin texts. in spell 17, quotations from the coffin texts are interspersed with com- 26 handbook of egyptian mythology mentaries headed this means. in these explanatory passages, ancient creation myths are reinterpreted in terms of later theolo

of the two, it is probably the bremner-rhind papyrus that is more characteristic of the way in which mythology was used in egyptian culture. in the seventh century bce, most egyptians must have felt that the forces of chaos had triumphed when their country endured a series of brutal invasions by the assyrians. unlike most invaders, the assyrians showed little respect for egypt s gods. they looted the temples of heliopolis and thebes, taking away vast quantities of treasure. the nubian kings were driven out of egypt, but they continued to reign over kush for almost a thousand years. the assyrians did not have enough manpower to leave a large army in egypt. they appointed egyptians to govern the country on their behalf and col- introduction 33 figure 8. the memphite theology inscribed on the

were able to keep the persians out of egypt. the three kings of the thirtieth dynasty instituted a style of art and architecture that was to continue under their foreign successors. a thirtieth dynasty mythological text about the reigns of shu and geb defines a ruler s duties as defending egypt from foreign enemies, maintaining the country s defensive walls and irrigation systems, and rebuilding the temples of the gods.79 a huge granite temple was begun at behbeit el-hagar for the goddess isis, whose cult was becoming increasingly important. later legend claimed that it was the failure of king nectanebo ii (360 343 bce) to complete a temple for the god onuris-shu that led to his defeat when the persians invaded again.80 this time the persians seem to have punished the egyptians by destroy

HEAVEN HELL

t pyramids were built, and very few private funeral chapels were maintained at expensive rates, and the souls of the dead were committed to such protection as could be obtained by the prayers of their relatives and friends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the princes of herakleopolis, and their confederates the princes of asyut, and had firmly established themselves on the throne of egypt, they sent men to reopen the quarries in the first cataract and in the wadi hammamat near coptos. this is a sure proof that the new line of kings, most of whom bear th

boat of afu-ra is, as before, p. 167 towed by four gods of the tuat. the procession of the ministers of the god consists of twenty-four gods, twelve of whom have their hands and arms hidden; these last "are invisible beings, but those who are in the tuat and the dead can see them" and ra promises them that they shall be with him in het-benben, that is to say, in the heavenly counterpart of one of the temples of the sun-god of heliopolis (see vol. ii, p. 194 ff. to the right of the path of afu-ra are twelve gods armed with clubs having forked ends; they are called kheru-metauh, and their duty is to repulse the serpent apep. immediately in front of them is the serpent seba, on the head and back of which twelve human heads are seen; these make their appearance (vol. ii, p. 206 fl) at the coin

HELENA BLAVATSKY NIGHTMARE TALES

ith which he traced upon the paper a few sentences in the naiden character- apeculiar style of written language used only for religious and mystical purposes. having finished, heexhibited from under his clothes a small round mirror of steel of extraordinary brilliancy, and placing itbefore my eyes asked me to look into it. i had not only heard before of these mirrors, which are frequently used in the temples, but i had often seenthem. it is claimed that under the direction and will of instructed priests, there appear in them the daij-dzin,the great spirits who notify the enquiring devotees of their fate. i first imagined that his intention was toevoke such a spirit, who would answer my queries. what happened, however, was something of quite adifferent character. no sooner had i, not withou

HELENA BLAVATSKY THE KEY TO THEOSOPHY

main extant. hierogrammatists (gr) the title given to those egyptian priests who were entrusted with the writing and reading of the sacred and secret records. the "scribes of the secret records" literally. they were the instructors of the neophytes preparing for initiation. hierophant from the greek hierophantes, literally "he who explains sacred things" a title belonging to the highest adepts in the temples of antiquity, who were the teachers and expounders of the mysteries, and the initiators into the final great mysteries. the hierophant stood for the demiurge, and explained to the postulants for initiation the various phenomena of creation that were produced for their tuition. he was the sole expounder of the exoteric secrets and doctrines. it was forbidden even to pronounce his name b

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

at hand was hardly less strange, even if less namelessly accursed. soon after the founding of the city the great mountain range became the seat of the principal temples, and many carvings showed what grotesque and fantastic towers had pierced the sky where now we saw only the curiously clinging cubes and ramparts. in the course of ages the caves had appeared, and had been shaped into adjuncts of the temples. with the advance of still later epochs, all the limestone veins of the region were hollowed out by ground waters, so that the mountains, the foothills, and the plains below them were a veritable network of connected caverns and galleries. many graphic sculptures told of explorations deep underground, and of the final discovery of the stygian sunless sea that lurked at earth s bowels

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

nts carven from some stone no longer known among men. the houses of sarnath were of glazed brick and chalcedony, each having its walled garden and crystal lakelet. with strange art were they builded, for no other city had houses like them; and travelers from thraa and ilarnek and kadatheron marveled at the shining domes wherewith they were surmounted. but more marvelous still were the palaces and the temples, and the gardens made by zokkar the olden king. there were many palaces, the last of which were mightier than any in thraa or ilarnek or kadatheron. so high were they that one within might sometimes fancy himself beneath only the sky; yet when lighted with torches dipt in the oil of dother their walls showed vast paintings of kings and armies, of a splendor at once inspiring and stupef

HP LOVECRAFT THE NAMELESS CITY

pright; but the area was so great that my torch showed only part of it at a time. i shuddered oddly in some of the far corners; for certain altars and stones suggested forgotten rites of terrible, revolting and inexplicable nature and made me wonder what manner of men could have made and frequented such a temple. when i had seen all that the place contained, i crawled out again, avid to find what the temples might yield. night had now approached, yet the tangible things i had seen made curiosity stronger than fear, so that i did not flee from the long mooncast shadows that had daunted me when first i saw the nameless city. in the twilight i cleared another aperture and with a new torch crawled into it, finding more vague stones and symbols, though nothing more definite than the other templ

me a gradual glow ahead, and all at once i knew that i saw the dim outlines of a corridor and the cases, revealed by some unknown subterranean phosphorescence. for a little while all was exactly as i had imagined it, since the glow was very faint; but as i mechanically kept stumbling ahead into the stronger light i realised that my fancy had been but feeble. this hall was no relic of crudity like the temples in the city above, but a monument of the most magnificent and exotic art. rich, vivid, and daringly fantastic designs and pictures formed a continuous scheme of mural paintings whose lines and colours were beyond description. the cases were of a strange golden wood, with fronts of exquisite glass, and containing the mummified forms of creatures outreaching in grotesqueness the most cha

owness of the primal temples and of the underground corridor, which were doubtless hewn thus out of deference to the reptile deities there honoured; though it perforce reduced the worshippers to crawling. perhaps the very rites here involved crawling in imitation of the creatures. no religious theory, however, could easily explain why the level passages in that awesome descent should be as low as the temples- or lower, since one cold not even kneel in it. as i thought of the crawling creatures, whose hideous mummified forms were so close to me, i felt a new throb of fear. mental associations are curious, and i shrank from the idea that except for the poor primitive man torn to pieces in the last painting, mine was the only human form amidst the many relics and symbols of the primordial lif

HP LOVECRAFT THE WHITE SHIP

d meet in a resplendent arch. this is the land of fancy, and we walked to the verdant shore upon a golden bridge of moonbeams. in the land of sona-nyl there is neither time nor space, neither suffering nor death; and there i dwelt for many aeons. green are the groves and pastures, bright and fragrant the flowers, blue and musical the streams, clear and cool the fountains, and stately and gorgeous the temples, castles, and cities of sona-nyl. of that land there is no bound, for beyond each vista of beauty rises another more beautiful. over the countryside and amidst the splendor of cities can move at will the happy folk, of whom all are gifted with unmarred grace and unalloyed happiness. for the aeons that i dwelt there i wandered blissfully through gardens where quaint pagodas peep from pl

INITIATION INTO HERMETICS

do. thus for example, the magician might have elementaries pointing out every danger to him in advance, others again will protect him. or forward messages to him, etc. there is no need to quote all the possibilities, because all of them are individual and depend on the desires that the magician wants to be realized with the help of the elementaries. the speaking pictures, columns and statures in the temples of the ancient may certainly be interpreted as an outgrowth of elementaries magic. the legend concerning the golem, who is said to have been created by the wise rabbi low in prague likewise goes back to the creation of elementaries. but in the case of golem the creation has been produced with the rites of the quabbalah. anybody who knows of quabbalistic mysticism is informed about thes

ourse of instruction concerning the first tarot card, the one of the magician, has come to an end. people who have made up their minds to follow this course practically have been given the opportunity of completing their development. there is no other way to render the practice more understandable that i did. the description i have given here responds to the knowledge handed down till now only in the temples of mysteries, and imparted to the most selected and trustworthy scholars. those who want quick results will be disappointed, for sometimes these studies will spread over years. but his fact will not deter the sincere scholar from penetrating the knowledge of the first initiation. for this reason, the first card, the magician, represents the gate to true initiation. a great many people

ISIS UNVEILED

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

evocation" says jacolliot, and he adds that, acctvd- iog to mme brahmanu "these formulae were never written, they were and still are im- parted in a whiroer in the ear of the adepts("vtouth lo ear, and ae word at ime brealk" mb.j the muous. te rpiritume data u monde, p. 108. 85. ibid. digitizecoy google is jacolliot an unmitigated huhbdgp 47 terrible formulft pronounced, except in the interior of the temples, and then in a cautious whisper. this, then, was the language now respective- ly baptized by every scientist, and according to his imaginative and philological propennties, kasdeo-semitic, scythic, proto-chaldaean, and the like. scarcely two of even the most learned sanskrit philologists are agreed as to the true interpretation of vedic words. let one put forth an essay, a lecture, a t

f that common sense of which it boasts with as much self-complacency as if the prerogative of reason was the birthright only of modem times" all this gives a sure clew to the real cause of the hatred felt by the early and medieval christian toward his pagan brother and dangerous rival. we hate only what we fear. the christian thaumaturgist once having broken all association with the is^steries of the temples and with "these schoob so renowned for magic" described by st. hilarion* could certainly little expect to rival the pagan wonder-workers. no apostle, with the exception perhaps of healing by mesmeric power, has ever equaled apollonius of tyana; and the scandal created among the apostles by the miracle-doing simon magus is too notorious to be re- peated here "how is it" asks justin mart

pecially of uie third category, they pretend to be enabled to ignore time, space, and to command life and death> such initiates as these m. jacolliot did not meet; for, as he says him- sdf, they only appear on the most solemn occasions, and when the faith ot the multitudes has to be strengthened by phenomena of a superior (mler "tbey are never seen, either in the neighborhood of, or even in- side the temples, except at the grand quinquennial festival of the fire. on that occasion they appear about the middle of the night, on a plat- form erected in the center of the sacred lake, hke so many phantoms, and by their conjurations they illumine the space. a fie^ column of light ascends from around them, rushing from earth to iwaven. un- familiar sounds vibrate through the air, and five or six l

nd how should they? does not this zealous orientalist confess to us that even he, who had every available means at hand to learn many of thmr rites and doctrines at first hand, failed in his attempts to make the brfthmanas explain to him their secrets "all that our most diligent in- quiries of the pitrdiittu could elicit from them respecting the acts of their superiors (the invisible initiates of the temples) amounts to very little" and again, speaking of one of the books, he confesses that while purport- ing to reveal all that is desirable to know it" falls back into mysterious formulas, in combinations of magical and occult letters, the secret of which it has been impossible for us to penetrate" etc. the fakirs, although they can never reach beyond the first degree of initiation, are nev

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

em it was brought into italy. the greeks were wont to meet together to worship in their prytamia, and there they consulted for the public good; and there was a constant fire kept upon the altar, which was dignified by the name of vesta by some. the fire itself was properly vesta; and so ovid: nec te aliud vestam, quam vivam intelligere flammam. 56 the rosicrucians. the prytaneia were the atria of the temples, wherein a fire was kept that was never suffered to go out. on the change in architectural forms from the pyramidal (or the horizontal) to the obeliscar (or the upright, 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 call

hese lights, or this fire, the perpetual watches or watch-lights, or proof of the presence, of the gods. by which expressions he means, that places and things were constantly protected, and solemnised where such lights burned, and that the celestials, or angel-defenders, camped, as it were, and were sure to be met with thickly, where these flames upon the altars, and these torches or lights about the temples, invited them and were studiously and incessantly maintained. thus the custom seems to have been general from the earliest antiquity to maintain a constant fire, as conceiving the gods present there. and this was not only the opinion of the inhabitants in jud a, but it extended all over persia, greece, italy, egypt, and most other nations of the world. porphyry imagined that the reason

through the land of the moslem; indeed, his two-horned crescent, equally with the moon, or disc, or two-pointed globe of the sidonian ashtaroth (after whose forbidden worship solomon, the wisest of mankind, in his defection from the god of his fathers, evilly thirsted; also, the mystic discus, or round, of the egyptians, so continually repeated, and set, as it were, as the forehead-mark upon all the temples of the land of soothsayers and sorcerers, this egypt so profound in its philosophies, in its wisdom, in its magic seeing, and in its religion, raising out of the black abyss a god to shadow it, all the minarets of the mohammedan, we say, together with all the other symbols of moon, of disc, of wings, or of horns (equally with the shadowy and preternatural beings in all mythologies and

s pr tres gyptiens, indiens, perses, on les croyait lier les dieux 246 the rosicrucians. leurs idoles, les faire descendre du ciel leur gr. ils menacent le soleil et la lune de r v ler les secrets des mysteres. eusebius lamblicus, de mysteriis egyptiorum. the mystic emblems of the religions of india, china, greece, and rome are closely similar, and are set forth in the ornaments on the friezes of the temples of all those countries, explaining their general principles. your popular societies are an emanation from the lodges of the freemasons, in like manner as these proceeded from the funeral pile of the templars( castle of the tuilerics, year viii) thus the egg-and-tongue moulding( egg and adder's tongue, for the egg and the serpent were two of the emblems of the egyptian and greek mysteri

oss of the templars. this is the crown, fig. 231. cap, capital, chapiter, tabernacle, mythic domus templi, or domus dei. they are miniature, mystical round churches, or tors. the chapter-houses oblong in shape are imithe olic digamma. 265 tative of the ark of the mosaical covenant. all the basilicas are of this figure. the symbol is a parallelogram, or an oblong, when the shape adopted is that of the temples. it then is the navis, nave, or ship which is the argo. les chinois l adorent dans f t. la langue chinoise n ayant ni le b ni le d, ce peuple a prononc f t ce que les indiens et les parses prononcent b t, bot, bod, bodd, ou boudd par o bref f t, au pegou, est devenu fota et fta. query, pthah (vulcan) of the egyptians, and the teutonic f s in friga (the runic venus" ffriga friday? b f

JESSUP MK THE CASE FOR THE UFO

announcement at a meeting of the british association for the advancement of science in 1853. he had, he said, to call to the attention of the meeting an object of so incredible a nature that nothing short of the strongest evidence was necessary to render the statement at all probable. he claimed that a true crystal lens had been found in the treasure house at nineveh. it is on record that many of the temples and treasure houses of old civilizations were in the habit of preserving things which fell from the sky and things which, to these ancient peoples, were already antiquities. this egocentric race has been so imbued with its own importance that it cannot believe that optical equipment could have evolved in times prior to the renaissance. we will concede that such items were not in use du

LAITMAN M THE KABBALAH EXPERIENCE

kin. his action is the light of gar de hochma in gadlut of zeir anpin, which is defined as tefillin. that is what one must attain. r e f l e c t i o n s a n d t h o u g h t s 417 w h at i s yo u r s c h o o l o f j u da i s m? q: which school of judaism do you belong to? a: i belong to the only ancient ever-existing school, which was started by abraham, the very first jew. upon the destruction of the temples, as a result of a spiritual downfall, various schools of judaism emerged because, as rav yehuda ashlag writes in his introduction to the study of the ten sefirot (item.1, an iron wall has been erected between us and the science of kabbalah. since then schools, currents, and parties emerged. kabbalists never related themselves to anything, since their course has always been directed tow

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

icism it signifies the christ within the bosom of the father. it was also considered to be a reflection of the blazing star which should be in the centre of the lodge ceiling, it being in this respect the same as the ever-burning ruby lamp. it symbolized his light that gburns ever in our midst h and gshineth even in our darkness h. some students of masonry see the same symbol once more in many of the temples of the druids and scandinavians, which were formed of a circle of stones with one, generally taller than the rest, in the centre. 116. pedestals and columns 117. gour lodges are supported by three great pillars- wisdom, strength and beauty, h says the masonic ritual, gwisdom to contrive, strength to support and beauty to adorn; wisdom to conduct us in all our undertakings, strength to

xe has a hut to itself, as a great chief would have. 248. quite recently extensive archaeological researches have been made in the island of crete, and among other things discovered there was this symbol of the double axe, which there also stood for the deity(*fig. 9 is reproduced (with permission) from an illustration in the palace of minos in knossos, by sir arthur evans) in the outer courts of the temples of the great kingdom of knossos there were many statues, but when one penetrated to the holy of holies there was no statue, but the double age was there set up as a symbol of the supreme, and was called the labrys. that is the 249. figure 9 250. 251. origin of the word labyrinth; for the first labyrinth was constructed in order that this sacred symbol might be put in the middle of it

the use of incense, because it is supposed to be connected exclusively with the ceremonies of the roman church, for it is only there and in some of the higher anglican churches that western people ever see it. those who have travelled in the east, or are interested in the study of other faiths, know that practically all the religions of the world use incense in one form or another. it appears in the temples of the hindus, the zoroastrians, the jains, and in the shinto of china and japan. it was used in greece, in rome, in persia, and in the ceremonies of mithra. all these people, including the roman catholics, avail themselves of it because they know it to be a useful thing; why then should not we? 333. for a time in england there was a very strong puritan wave, shortly after the reformat

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

scholars have by no means exhausted the facts which may be discovered in this most interesting field of research, but even with our present knowledge it is clear that rites analogous to those we call masonic are among the most ancient on earth, and may be found in some form or other in almost all parts of the world. our signs exist in egypt and mexico, in china and india, in greece and rome, upon the temples of burma and the cathedrals of mediaeval europe; and there are said to be shrines in southern india where the same secrets are taught under binding pledges as are communicated to us in the craft and high grades in modern europe and america. 14. among pioneers in this field we should mention bro. albert churchward, the author of several interesting books on the egyptian origin of masonr

radition was handed on to classical times. 55. it was to this people about 40,000 b.c. that the world teacher came forth from the white lodge, bearing the name of tehuti or thoth, called later by the greeks hermes; he founded the outer cult of the egyptian gods and restored the mysteries to the splendour of byegone days. 56. he came to teach the great doctrine of the inner light to the priests of the temples, to the powerful sacerdotal hierarchy of egypt, headed by its pharaoh. in the inner court of the chief temple he taught them of the light that lighteth every man that cometh into the world- phrase of his that was handed down through the ages, and was echoed in the fourth gospel in its early egyptian-coloured words. he taught them that the light was universal, and that that light, which

ere regarded as one, though some men offered their devotion more to the father-aspect, and some to the mother. the father, when spoken of separately, was called brito, and the mother diktynna. no statues were made of these deities, but great reverence was paid to their symbol, which was a double-headed axe (see plate i, 1, following p. 50) this was carved in stone and made in metal, and set up in the temples where one would naturally expect a statue, and a conventional drawing of it represented the deity in the writing of the period. this double axe was called labrys, and it was for it originally that the celebrated labyrinth was built, to symbolize to the people the difficulty of finding the path to god. 212. much of their religious service and worship was carried on out of doors. various

long the lines of that idea in the invisible worlds. each sub-race has its own characteristic type of architecture as well as its own type of music, and these are often utilized by the great ones behind in order to impress upon the people certain characteristics which are necessary for their evolution. 432. the principles of this inner science of building were taught in the ancient mysteries, and the temples of the different faiths were planned by the priests with full knowledge of the hidden side of what they were doing; it was for this reason that builders were always associated with temples and temple-worship, and the secrets of building were carefully guarded as part of the teaching of the mysteries. thus the confusion between speculative and operative, which was purposely effected at

ecome severe, for in a later edict of the same emperor we find: 473. although the pagans that remain ought to be subjected to capital punishment if at any time they are detected in the abominable sacrifices of demons, let exile and confiscation of goods be their punishment(*codex theodosianus xvi, 10, 14, 23, quoted in a source book for ancient church history. ayer, p. 371) 474. wherever possible the temples of the gods were destroyed, the ancient libraries were burnt, the statues and other relics were broken in pieces by the brutal hands of the savage christians- and what destruction remained to be accomplished in the western empire was completed by the no less barbarian invaders. so perished the outer worship of the gods of greece and rome; the mysteries were withdrawn into inviolable se

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

to decode and rework a number of magical manuscripts. these became the basis of the hermetic order of the golden dawn (hogd, founded in 1888. westcott soon left the group and mathers gained complete control. in 1890 he married mina (later changed to moira) bergson, the daughter of famous philosopher henri bergson. in 1891 or 1892 he moved to paris and established a temple of the ogd, adding it to the temples in london, edinburgh, weston-super-mare, and bradford. the organizing idea of the ogd was the hermetic principle of correspondence between the microcosm (human being) and the macrocosm (the universe. through the proper magical procedures, a person can access or make manifest any powers or characteristics present in the macrocosm. in 1903 mathers overrode the objections of the london of

LIBER CORDIS CINCTI SERPENTE

dens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of

LIBER DCCCXI ENERGIZED ENTHUSIASM

ct to be a mere efflorescence of the sex-instinct, they have destroyed religion. we should rather consider that the sailor fs tavern gives him his only glimpse of heaven, just as the destructive criticism of the phallicists has only proved sex to be a sacrament. consciousness, says the materialist, axe in hand, is a function of the brain. he has only re-formulated the old saying, gyour bodies are the temples of the holy ghost. h! now sex is justly hallowed in this sense, that it is the eternal fire of the race. huxley admitted that gsome of the lower animalcula are in a sense immortal, h because they go on reproducing eternally by fission, and however often you divide x 6 liber dcccxi by 2 there is always something left. but he never seems to have seen that mankind is immortal in exactly t

LIBER V

t at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! 17. let him give the sign mulier. the feet are widely sep

LIBER V VEL REGULI

t the junction of the thighs (attitudes of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water is invoked. 16. pointing the wand to the centre of the pentagram, let him call upon babalon! i 17. let him give the sign mulier. the feet are widely se

MAGIC AND SPELLS

und. once activated, a limited-use portal can transport as many creatures as can touch it that round. spells of faer n almost every faith of faer n harbors secret divine spells, prayers and invocations known only to the initiated clergy. hundreds of reclusive wizards and sinister circles devise new arcane spells, seeking a purer understanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowledge of faer n's bards, clerics, druids, paladins, rangers, sorcerers, and wizards. any character may acquire these spells in the. usual fash

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of numbers--the numerical values of letters--method of securing the numerical power of words--an introduction to the pythagorean theory of numbers--the sieve of eratosthenes--the meanings of the ten numbers. 69 the human body in symbolism the philosophical manikin--the three universal centers--the temples of initiation--the hand in symbolism--the greater and lesser man--the anthropos, or oversoul. 73 the hiramic legend the building of solomon's temple--the murder of chiram abiff--the martyrdom of jacques de molay--the spirit fire and the pineal gland--the wanderings of the astronomical chiram--cleopatra's needle and masons' marks. 77 the pythagorean theory of music and color pythagoras

he sun, moon, and stars. the moon received their special veneration. caesar stated that mercury was one of the chief deities of the gauls. the druids are believed to have worshiped mercury under the similitude of a stone cube. they also had great veneration for the nature spirits (fairies, gnomes, and undines, little creatures of the forests and rivers to whom many offerings were made. describing the temples of the druids, charles heckethorn, in the secret societies of all ages& countries, says "their temples wherein the sacred fire was preserved were generally situate on eminences and in dense groves of oak, and assumed various forms--circular, because a circle was the emblem of the universe; oval, in allusion to the mundane egg, from which issued, according to the traditions of many nati

ain and restored all things to life- this supreme spirit of humanitarianism and philanthropy is known to christendom as christ, the redeemer of worlds, the only begotten of the father, the word made flesh, and the hope of glory. the birthday of the sun the pagans set aside the 25th of december as the birthday of the solar man. they rejoiced, feasted, gathered in processions, and made offerings in the temples. the darkness of winter was over and the glorious son of light was returning to the northern hemisphere. with his last effort the old sun god had torn down the house of the philistines (the spirits of darkness) and had cleared the way for the new sun who was born that day from the depths of the earth amidst the symbolic beasts of the lower world. concerning this season of celebration

a splendid light" the midnight sun was also part of the mystery of alchemy. it symbolized the spirit in man shining through the darkness of his human organisms. it also referred to the spiritual sun in the solar system, which the mystic could see as well at midnight as at high noon, the material earth bring powerless to obstruct the rays of this divine orb. the mysterious lights which illuminated the temples of the egyptian mysteries during the nocturnal hours were said by some to he reflections of the spiritual sun gathered by the magical powers of the priests. the weird light seen ten miles below the surface of the earth by i-am-the-man in that remarkable masonic allegory etidorhpa (aphrodite spelt backward) may well refer to the mysterious midnight sun of the ancient rites. primitive co

yptian, he was an initiate of the highest order, conversant with the most arcane tenets of hermetic esotericism. symbolism of the bembine table the following necessarily brief elucidation of the bembine table is based upon a digest of the writings of kircher supplemented by other information gleaned by the present author from the mystical writings of the chaldeans, hebrews, egyptians, and greeks. the temples of the egyptians were so designed that the arrangement of chambers, decorations, and utensils was all of symbolic significance, as shown by the hieroglyphics that covered them. beside the altar, which usually was in the center of each room, was the cistern of nile water which flowed in and out through unseen pipes. here also were images of the gods in concatenated series, accompanied b

MEANING OF MASONRY

ofession; that summit being god himself, whose name is love. i cannot too strongly impress upon you, brethren, the fact that, throughout our rituals and our lectures, the references made to the lodge are not to the building in which we meet. that building itself is intended to be but a symbol, a veil of allegory concealing something else "know ye not" says the great initiate st. paul" that ye are the temples of the most high; and that the spirit of god dwelleth in you" the real lodge referred to throughout our rituals is our own individual personalities, and if we interpret our doctrine in the light of this fact we shall find that it reveals an entirely new aspect of the purpose of our craft. it is after investment with the apron that the initiate is placed in the n.e. corner. thereby he i

ittle explanation of their import is given, and it is desirable to know something of their great significance. to deal with them at all fully would require an entire lecture upon this one subject, and even then there would have to remain unsaid in regard to these great symbols much that is unsuited to treatment in a general lecture. the pillars form, and have always formed, a prominent feature in the temples of all great systems of religion and initiation, whether masonic or not. they have been incorporated into christian architecture. if you recall the construction of york minster or westminster abbey, you will recognize the pillars in the two great towers flanking the main entrance to those cathedrals at the west end of the structure. non-masons, therefore, enter these temples, as we do

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

om the truth of nature. thus they reached perfection, approving only those thingswhich, if challenged, can be explained on the grounds of truth (vitruvius, 1st century bc,roman architect, engineer, writer)atlantis, alien visitation, and genetic manipulation149 epilogue: time to change the road youre on thus god must never be worshipped under roofs, only the sky-vault, and preferably amongsttrees. the temples are groves. the air as spirit naturally held men's souls between incarna-tions (ross nichols, high druid of england)the modern world is not at all cognizant of the splendid achievement of the ancient civiliza-tions of two lands at least, namely egypt and greece, in so relating their minds to the orderof nature that their life in general flowered out in a state of health and wholesomene

the one god in egypt that originally inspired the 1930sresearch of sigmund freud, leading him to associate moses with the reign of the pharaoh akhenaton.(p. 190)adonthe name aten was the equivalent of the hebrew adona tile borrowed from the phoenician andmeaning lordwith the familiar adonai meaning my lord (p. 189)name change at the same time, amenhotepchanged his name to akhenaton and closed all the temples of theegyptian gods, making himself very unpopular, particularly with the priests of ra and with those of theformer national deity, amen (p. 189)akhenaton abdicationakhenaton refused to allow the worship of other gods and was forced to step down in favor of hiscousin smenkhkare, who was succeeded by tutankhamun who lived only for 19 years. though therewas restored worship of amen, this

MICHAEL WYNN THE SOUL TRAVELERS

and release such life-force as to open gates to other worlds; the details of this, i do not know. it is also said that the vampire s golden age of ruling man in the open came to an end with the coming of the renegades. the renegades, some of which apparent remain to this day, are an organized group of vampires who still have a soft-spot for humans. this group apparently led armies of humans into the temples of the gods and destroyed them, forcing the hierarchy underground. the members of the renegades are generally younger vampires who had only recently (relative to vampires) undergone the ritual of death and rebirth. my guess is when the time of the renegades ends, the hierarchy will once more rule in the light. this hierarchy has gone by many names throughout the ages, but today they ar

MORALS AND DOGMA

highest truth, being incomprehensible to the man of realities, as the highest man is, and largely above his level, will be a great unreality and falsehood to an unintellectual man. the profoundest doctrines of christianity and philosophy would be mere jargon and babble to a potawatomie indian. the popular explanations of the symbols of masonry are fitting for the multitude that have swarmed into the temples--being fully up to the level of their capacity. catholicism was a vital truth in its earliest ages, but it became obsolete, and protestantism arose, flourished, and deteriorated. the doctrines of zoroaster were the best which the ancient persians were fitted to receive; those of confucius were fitted for the chinese; those of mohammed for the idolatrous arabs of his age. each was truth

thing by way of explanation. it is the text without the commentary; and, as we well know, it is chiefly the commentary and gloss that lead to error and heresy and persecution. the earliest instructors of mankind not only adopted the lessons of nature, but as far as possible adhered to her method of imparting them. in the mysteries, beyond the current traditions or sacred and enigmatic recitals of the temples, few explanations were given to the spectators, who were left, as in the school of nature, to make inferences for themselves. no other method could have suited every degree of cultivation and capacity. to employ nature's universal symbolism instead of the technicalities of language, rewards the humblest inquirer, and discloses its secrets to every one in proportion to his preparatory t

ibutes. the one grand idea that compelled worship was the characteristic of god which they saw reflected in his light, and fancied they saw in its originality the changelessness of deity. he had seen thrones crumble, earthquakes shake the world and hurl down mountains. beyond olympus, beyond the pillars of hercules, he had gone daily to his abode, and had come daily again in the morning to behold the temples they built to his worship. they personified him as brahma, amun, osiris, bel, adonis, malkarth, mithras, and apollo; and the nations that did so grew old and died. moss grew on the capitals of the great columns of his temples, and he shone on the moss. grain by grain the dust of his temples crumbled and fell, and was borne off on the wind, and still he shone on crumbling column and arc

m. the holy city is a mass of hovels cowering under the dominion of the crescent; and the holy land is a desert. the kings of egypt and assyria, who were contemporaries of solomon, are forgotten, and their histories mere fables. the ancient orient is a shattered wreck, bleaching on the shores of time. the wolf and the jackal howl among the ruins of thebes and of tyre, and the sculptured images of the temples and palaces of babylon and nineveh are dug from their ruins and carried into strange lands. but the quiet and peaceful order, of which the son of a poor ph nician widow was one of the grand masters, with the kings of israel and tyre, has continued to increase in stature and influence, defying the angry waves of time and the storms of persecution. age has not weakened its wide foundatio

ains and elevating the plains and to feed the large lakes and restless oceans; so all human thought, and speech and action, all that is done and said and thought and suffered upon the earth combine together, and flow onward in one broad resistless current toward those great results to which they are determined by the will of god. we build slowly and destroy swiftly. our ancient brethren who built the temples at jerusalem, with many myriad blows felled, hewed, and squared the cedars, and quarried the stones, and carved the intricate ornaments, which were to be the temples. stone after stone, by the combined effort and long toil of apprentice, fellow-craft, and master, the walls arose; slowly the roof was framed and fashioned; and many years elapsed before, at length, the houses stood finish

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

. finding to her intense disgust that such was indeed the fact, she threw the flute away, and never raised it to her lips again. page 46 page 47 athene is usually represented fully draped; she has a serious and thoughtful aspect, as though replete with earnestness and wisdom; the beautiful oval contour of her countenance is adorned by the luxuriance of her wealth of hair, which is drawn back from the temples and hangs down in careless grace; she looks the embodiment of strength, grandeur, and majesty; whilst her broad shoulders and small hips give her a slightly masculine appearance. when represented as the war-goddess she appears clad in armour, with a helmet on her head, from which waves a large plume; she carries the agis on her arm, and in her hand a golden staff, which possessed the p

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

nto legendary saints. by giving these deities souls, they assured the perpetuation of the values the gods symbolically represented* baronius, annates (xxxvi "it was permissible for the holy church to appropriate rituals and ceremonies used by the pagans in their idolatrous worship because it regenerated them with its consecration" saint gregory did not wish to see these customs suppressed "purify the temples" he wrote to his missionaries "but do not destroy them, for so long as the nation witnesses the survival of its former places of prayer, it will use the ancient corporations: colleges of builders in rome 15 the collegia of craftsmen in roman gaul roman institutions were actually established quite easily in gaul, as were the collegia. specific traces of their existence have been detecte

NECRONOMICON ALAZIF

their spawn the old ones were, the old ones are and the old ones shall be. from the dark stars they came ere man was born, unseen and loathsome they descended to primal earth. beneath the oceans they brooded while ages past, till seas gave up the land, whereupon they swarmed forth in their multitudes and darkness ruled the earth. at the frozen poles they raised mighty cities, and upon high places the temples of those whome nature owns not and the gods have cursed. and the spawn of the old ones covered the earth, and their children endureth throughout the ages. ye shantaks of leng are the work of their hands, the ghasts who dwelleth in zin's primordial vaults know them as their lords. they have fathered the na-hag and the gaunts that ride the night; great cthulhuis their brother, the shaggo

ONYX TABLET OF SET

on "the new dynasty in power, careful to appear to be 'restoring everything to order, had many reasons for mistrusting the amonian priesthood. descendants of a military family of the eastern delta, the new pharaohs were traditionally devoted to a god little esteemed by the masses because of the role that he had been assigned in the death of osiris. but they preserved nevertheless, here and there, the temples and priesthoods of the god set "the amarnian experience had demonstrated the cost of too abrupt a break with the beliefs central to the entire nation, and of entering into open warfare against a priesthood practically as powerful as the throne itself. thus the politics of seti i (1312-1301) and of rameses ii (1301-1235) were infinitely more subtle than those of their predecessors. ther

PATRON OF SORCERY

ion of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced by followers of osiris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. significantly, while these spells span the full range of magical operations, little of a theoretical character is disclosed. in pgm iv 154-285, there's an invocation of the feared one that specifically mentions the defeat of osiris, the

t of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the temples were shut down. whether this includes the invocation of set for aggressive magic, under temple auspices, is an open question. however diabolized set ma y have become in the final days of ancient egypt, the papyri show that his esteem among magicians survived the destruction of his temples and images. the spells of the theban cache found their way onto curse tablets in rome, athens and

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

id not follow his own law regarding saving property and possessions. the answer to the angels is alluded to in the next phrase: g can argument in your gates c h.arguments and lack of peace brings all this about. the verse then concludes: g cgo up to the place that g-d your g-d will chose h.for jerusalem is gthe city that is altogether united h17; in it all become friends. jerusalem existed before the temples were destroyed, of course, so what is meant here is obviously more than a physical ascent to the physical city of jerusalem. rather, what is meant is an ascent to the ideals embodied in the idealized vision of jerusalem as the center of the torah and divine revelation on earth. this is embodied in the name jerusalem, which means gtotal awe h (yerushalayim> yirah shalem, or absolute awa

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

en to the initiate while engaged in the fulfilment of his adeptus minor curriculum. like all magical techniques,>ignation is open to abuse. the fict, however, that abuse is possible does not, as again and again must be reiterated, fully condemn the abused technique. the application of c k o n sense to the magical art is as necessary as it is to all else <78> there was a movement on foot in one of the temples a little while ago to eliminate the study and practice of geomancy from the scheme of training of the outer order. the prevailing tendency is so to simplify the road to adeptship as to reduce the practical requisites to an absolute minimum by eliminating every phase of the work which does not come "naturally" and whose study might involve hard work. most of the newly admitted candidate

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

ncentrated in itself alone the whole strength of 56 the ritual of transcendental magic christianity, because, though it only understood vaguely, it exercised positively the hierarchic power by recourse to the ordeals of initiation and the omnipotence of faith in passive obedience. what, in fact, did the candidate in the old initiations? he abandoned his life and liberty entirely to the masters of the temples of thebes or memphis; he advanced resolutely through unnumbered terrors, which might have led him to imagine that there was a premeditated outrage intended against him; he ascended funeral pyres, swam torrents of black and raging water, hung by unknown seesaws over unfathomed precipices. was not this blind obedience in the full force of the term? is it not the most absolute exercise of

RUBY TABLET OF SET

intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the egyptian society understood that these neters were purely symbols. w

rstanding when one is of the iii priesthood.12 "separate but not divided" these words are capable of boggling the mind. but why? part of the answer is that it came from a magus, one who conceptualizes that which has not before been clearly spoken or comprehended; hence, it is a new idea and requires work to understand. yet, the two lands the key speaks of could be no less than the dual aspects of the temples of set. visible/invisible, light/darkness, manifest/abstract, ra/set. at the risk of being repetitive, it seems to call for a precise sense of balance because these are the planes of being. remember that while these are separated, the fact they are not divided indicates each will impact on the other constantly. harwer, the living horus. as i see key #3, the subject of harwer is explain

the key while paying close attention to the stele. after that, a reading of the statement of leviathan in the diabolicon will further clarify that which is xem.the self ahead of the self. key #5 key #5 changes the view, moving from the microcosmic to the macrocosmic in order to broaden the quest. it was and is necessary to examine the role of the individual initiate before going to the task(s) of the temples themselves. key #5 emphasizes concert, that which cannot be brought about without each participant learning constantly of himself. our impressions of reality are constantly changing due to our own constant changes. as magus barrett says in the key. reality is mostly perceptual and. when the individual reality is combined with the perceptual realities of other elect individuals, some ra

kekui set! hail set, lord of darkness! ami pert em kehr! who comes forth by night! i call forth the goddess blumoza, whose seat is behind the constellation draco. may the rays of the goddess be channelled through the nine angles. i shall receive into my being the elder essence of the draconian current which first came into being long ages past. the cults of the dragon of the deep waxed strong in the temples of ancient xem. when thuban sank down from earth's polar axis the setian priesthood gave way to the priesthoods of mentu and later of amon-ra. for in those days men did fear that this fall from the heavens would have ethical consequences. and so it was that the lord of darkness left his temple in uab as the time of the purification commenced. this era of purification is now past, and s

SALMANRUSHDIE THESATANICVERSES

be, strokes his chest "fainted" she murmurs "that's weakness, mahound. are you becoming weak" she places the stroking finger over his lips before he can reply "don't say anything, mahound. i am the grandee's wife, and neither of us is your friend. my husband, however, is a weak man. in jahilia they think he's cunning, but i know better. he knows i take lovers and he does nothing about it, because the temples are in my family's care. lat's, uzza's, manat's. the- shall i call them _mosques- of your new angels" she offers him melon cubes from a dish, tries to feed him with her fingers. he will not let her put the fruit into his mouth, takes the pieces with his own hand, eats. she goes on "my last lover was the boy, baal" she sees the rage on his face "yes" she says contentedly "i heard he had

er own obsolescence. if she ended up like the dodo- a stuffed relic _class traitor, 1980s- that would, she said, certainly suggest an improvement in the world. he begged to differ, but by this time they had begun to embrace: which surely was an improvement, so he conceded the other point (one year, the government had introduced admission charges at museums, and groups of angry art-lovers picketed the temples of culture. when he saw this, chamcha had wanted to get up a placard of his own and stage a one-man counter-protest. didn't these people know what the stuff inside was _worth_ there they were, cheerfully rotting their lungs with cigarettes worth more per packet than the charges they were protesting against; what they were demonstrating to the world was the low value they placed upon th

SATANIC RITUALS

ood or bad: the phantoms have no reticence at all: the nudity of flesh will blush though tameless, the extreme nudity of bone grins shameless, the unsexed skeleton mocks shroud and pall the vilest thing must be less vile than thou from whom it had its being, god and lord! creator of all woe and sin! abhorred, malignant and implacable! i vow "that not for all thy power furled and unfurled, for all the temples to thy glory built, would i assume the ignominious guilt of having made such men in such a world "as if a being, god or fiend, could reign, at once so wicked, foolish, and insane, as to produce men when he might refrain "the world rolls round for ever like a mill: it grinds out death and life and good and ill; it has no purpose, heart or mind or will "while air of space and time's full

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

was replaced by the worship of the babylonian god marduk. for egyptians, amen-ra was the most powerful deity, chief of the pantheon. symbols. statues of winged bulls were a protective symbol related to the god sin mesopotamia, while the ankh, a kind of cross with a loop at the top, was a prominent representation of life in ancient egypt. worship. priests in both religions made daily offerings in the temples and held annual festivals open to the public. personal gods were worshipped by people in their homes. dress. priests in both mesopotamian and egyptian religions wore no special costumes. texts. the enuma elish tells the mesopotamian story of creation and explains how marduk became the chief of the gods. the egyptian book of the dead was a guide for the dead, setting out magic spells an

a central part of mesopotamian and ancient egyptian life that each day involved some devotion or other action to the gods. mesopotamian worship obedience to the gods was the primary job of humankind in mesopotamian religion. the legion of gods all had to be cared for. that was the task of the priestly class. statues to the gods were kept in temples, each of which was devoted to a different deity. the temples employed a vast staff of workers and priests. the temples were not simply religious centers, but also served as storehouses for the surplus harvest. in effect, they were banks of deposit for community wealth. daily offerings to the deities were made in the temples, and cleaning and purification rituals took place. offerings were made by royal and commoner alike, and these were taken by

oddess of fertility and protector of the storehouses. each year a ritual marriage took place between the goddess and the ruler at the time of harvest. marduk was the deity at the center for the annual new year s festival, held at the spring equinox. at these times, statues of the gods and goddesses were paraded through the streets for all to see. normally, however, the sacred statues were kept in the temples. private individuals often had their own personal gods and had small shrines devoted to them in their homes. there, they would worship their favored god and ask for protection or relief. these private gods were often fired if the people felt they were not getting satisfaction and that their offerings were being wasted. they would adopt another personal god in the hopes of getting bette

oted to them in their homes. there, they would worship their favored god and ask for protection or relief. these private gods were often fired if the people felt they were not getting satisfaction and that their offerings were being wasted. they would adopt another personal god in the hopes of getting better results from their prayers. early on, the priests in mesopotamian religion took charge of the temples and storehouses and also of the care of the gods. by the babylonian period these priests had created elaborate rituals and ceremonies, including offerings and sacrifices. they were responsible for foretelling the future and created more elaborate rituals for such acts of divination, or reading of the signs of the gods. wind, storms, rain, fire, eclipses of the sun or moon, the appearan

would happen in the future. world religions: almanac 53 ancient religions of egypt and mesopotamia praise to the gods like many modern religions, the religions of ancient egypt and mesopotamia were highly organized. certain classes of people were set apart to worship and care for the gods. in ancient egypt, for instance, there was a large class of priests and priestesses entrusted with caring for the temples. mesopotamian religion was divided in a similar way. part of the mesopotamian priesthood s job included praising the gods in hymns and prayers. the two excerpts here, the exaltation of inana and hymn to ra, show how differently mesopotamians and ancient egyptians viewed their gods. the mesopotamian goddess innana (spelled inana in this translation) is described by her priestess enhedua

SIR WALLIS BUDGE EGYPTIAN MAGIC

s. 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 clever men took advantage of the ignorance of the general public and

s with which the walls of the tombs were often covered, and the figures of the gods, painted or sculptured upon stela or sarcophagi, would still further impress the barbarian folk who always regard the written letter and those who understand it with great awe. the following story from mas'udi 1 will illustrate the views which the arabs p. 22 held concerning the inscriptions and figures of gods in the temples of egypt. it seems that when the army of pharaoh had been drowned in the red sea, the women and slaves feared lest they should be attacked by the kings of syria and the west; in this difficulty they elected a woman called dalukah as their queen, because she was wise and prudent and skilled in magic. dalukah's first act was to surround all egypt with a wall, which she guarded by men who

from invasion by nomad tribes; besides this she placed round the enclosure figures of crocodiles and other formidable animals. during the course of her reign of thirty years she filled egypt with her temples and with figures of animals; she also made figures of men in the form of the dwellers in the countries round about egypt, and in syria, and in the west, and of the beasts which they rode. in the temples she collected all the secrets of nature and all the attracting or repelling powers which were contained in minerals, plants, and animals. she performed her sorceries at the moment in the revolution of the celestial bodies when they would be amenable to a higher power. and it came to pass that if an army set out from any part of arabia or syria to attack egypt, the queen made the figure

SOLOMON

n wine, sweet-smelling and unmixed by the eleventh aeon [1, and say 'i exorcise thee by the eleventh aeon to stop, i demand, ph th (axi ph th' then give it to the patient to drink, and i at once retreat [1. a gnostic reference. just above "eleven fathers" were mentioned] 98. the twenty-eighth said "i am called harpax, and i send sleeplessness on men. if one write 'kokphn dismos' and bind it round the temples, i at once retire" 99. the twenty-ninth said "i am called anost r. i engender uterine mania and pains in the bladder. if one powder into pure oil three seeds of laurel and smear it on, saying 'i exorcise thee, anost r. stop by marmara' at once i retreat" 100. the thirtieth said "i am called alleborith. if in eating fish one has swallowed a bone, then he must take a bone from the fish a

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ypt the word "is said to have been the tetragrammaton (see source 9, part i, p. 889 "the connection of material light with. mental illumination was prominently exhibited in all the ancient systems of religion and esoteric mysteries. among the egyptians. the symbol of moral illumination. was also the symbol of osiris [ibid, pp. 469-470) these root-symbols are met with over and over again in all of the temples and designs used by the devotees of the "new" pagan cult [persons involved in the establishment and decoration of the prayer room, in addition to those already named, were: the senate chaplain, rev. frederick brown harris; the house chaplain, rev. bernard braskamp; the asst. chancellor of the archdiocese of washington. father edward j. herrmann; the minister of the washington hebrew co

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

n that realm the limit of development had already been reached. one therefore had to leave nature behind, and thus to construct further within the condition of the spirits (daimons) at the point where nature left off. 16 christianity as mystical fact an atmosphere had to be created that did not exist anywhere in the outer world. that atmosphere in which the mystai could breathe was to be found in the temples of the mysteries. there took place the awakening of the slumbering powers within, and metamorphosis into a higher, creative and spiritual being. their transformation was a delicate process, unfitted to the harsh light of common day. but if they stood the test, they became a rock founded on the eternal, defying all life s storms. they had simply to accept, however, that they could not c

ce in the course of each year, and dramatized the cosmic events governing the fate of the divine in the world and of the human soul. the lesser mysteries took place in february, the greater mysteries in september. initiation into the mysteries took place in connection with these festivals. the climax of the initiatory proceedings was a symbolic enactment of the human and cosmic drama on the site. the temples at eleusis were dedicated to the goddess demeter. she is a daughter of kronos, and before his marriage to hera, zeus had by her a daughter, persephone. once while persephone was out playing, pluto, the god of the underworld, carried her off. demeter went wandering through the world lamenting and seeking for her. at eleusis she sat down on a stone, and there she was found by the daughte

e world-soul on the world-body in the form of a cross, and the subsequent organization of the cosmos constitutes a redemption of the crucified world- soul.90 if someone is to become an osiris the same process must take place in miniature. the initiand must allow the inner experience of becoming an osiris to unfold and fuse with the events of the cosmic osirian myth. if we were able to look inside the temples where the initiatory transformation into osiris took place, we would 90 christianity as mystical fact see that the events enacted there on the human scale were a representation of the cosmogony. humanity originates from the father and is to bear within it the son; the actual presence within human beings of the divinity, held captive by a spell, is to be brought to manifestation. the go

we see that within judaism there was a foundation for the emergence of a uniquely initiated figure. it was 108 christianity as mystical fact only necessary for such a one to say that salvation should not be limited to a few elect individuals, that all the people should share in the redemption. someone had then to spread through the world what had formerly been the experience of the chosen ones in the temples of the mysteries. that would mean being willing to take upon himself the spiritual role, as a personality, that had been formerly played in the community by the mystery cult. now it is true that the community was not able to enter into the actual experiences of the mysteries without more ado; nor could that be his intention. but he did wish to impart the conviction of the truth contain

of the old principle of selecting individuals, there was to be the gathering together of all. hence everyone was enabled to become a mystes, insofar they were sufficiently mature to do so. the gospel is proclaimed to all, and whoever has an ear to hear is eager to fathom its mysteries; the heart of each has the decisive voice. thus it was no longer a case of introducing one person or another into the temples of the mysteries, but of the 138 christianity as mystical fact word spoken to all and heard now with more, now with less clarity and strength. and it will be left to the daimon, the angel in a person s own breast, to decide how far one s initiation can proceed. the mystery-temple is the entire world. no longer is blessedness reserved for those who have witnessed within the confines of

SYMBOLISM

intelligent egyptians to work with symbols as they worked with language. they were able to communicate ideas and ideals in a language particularly well suited to this purpose. setians use the ancient egyptian neters as symbols, representing aspects of the world, or aspects of the individual. we feel this is very close to the way the higher initiates of the ancient egyptian temples, the priests of the temples, and the smarter pharaohs used and viewed their neters. the neters were concepts that could be communicated to and shared among the initiated, rather than being actual gods and goddesses. 1571 the common man may very well have believed in the literal existence of his many gods and goddesses, but we believe the elite of the egyptian society understood that these neters were purely symbo

TECHNICIANS GUIDE TO THE LEFT HAND PATH

state and conceptual paradigm to create intense xeper. there is little gentleness involved here. it is not a way to xeper, it is a cognitive environment that facilitates and accelerates xeper. now that the stage is set, i will begin a detailed exploration of the most significant elements involved and attempt to define them. the eternal self the self lies as the center of all our possibility. all the temples and icons of religion, science, philosophy and art stand as reflections of this self. consider them as collapsed, observable states- a quanta- of consciousness. they are, in fact, all attempts to create the future. however, in lhp setian philosophy we often talk of a higher self. it is this self that is focused upon as a tool for the continuance of future activity within and beyond lif

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

fice their "energies" on her behalf. the goddess was said to take possession of men's hearts. cutting out hearts and eating them! in the pyramids of mexico, central and south america, the gods were also gods of sacrifice and, once again, the heart was the centerpiece of devotion. bloodthirsty followers, egged on by high priests, cut out the hearts of victims of tribal wars. on the stone altars of the temples, the priests cut the heart out of the breast of sacrificial victims while they were still alive! the hearts were eaten, just as they were in ancient egypt and as they are in a number of satanic cults in existence today. back to egypt freemasonry today freely admits its connection to the religion and rituals of ancient egypt and proudly displays egyptian idols (the sphinx, etc) in and a

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

h and regeneration. the drama enacted for the initiates symbolized the odyssey of the human soul, its descent into matter, its earthly sufferings, its terror in the darkness of death, and its rebirth into divine existence. some contemporary students of the mysteries have portrayed the myth as the story of the fall of humankind and its redemption as expressed in the religion of the eleusinians. in the temples and in the groves where the mysteries were celebrated, the candidates were told that life was a series of tests and that after death would be revealed the hopes and joys of a glorious world beyond and the opportunity for rebirth. the rites of the mysteries took place near eleusis, a small community 14 miles west of athens, but it was the ruler of athens, together with a specially selec

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

rs of the devotees of the ram-headed amon-ra also found the area to be a special place to honor their gods. the worship of amon-ra and the influence of karnak remained strong until akhenaton fs reign in 1379.1362 b.c.e, when the pharoah decreed all egyptian gods banished but one supreme being.aten, the god of the fully risen sun. throughout all of egypt the images of all the gods were defaced and the temples of amon-ra were desecrated or destroyed. in addition to denigrating the ancient gods of egypt, akhenaton moved his capital city to tel el amarna, thus denying the region of thebes and karnak their prestige as sacred ground. akhenaton fs crusade against the plurality of egyptian religion was short-lived, however, and when he died, the boy-king tutankhamen (c. 1370.1352 b.c.e) spent his

old saybrook, conn: konecky& konecky, 1994. lourdes, france [online] http//www.lourdes-france. com/bonjour.htm. 2 may 2002. our lady of lourdes [online] http//www.catholic. org/mary/lourdes1.html. 2 may 2002. machu picchu at its height during the 1400s, the incan empire was the largest in the world, stretching 2,500 miles north to south and supporting a population of more than ten million people. the temples, extensive roads, elaborate masonry, and treasures of gold and silver associated with the incas date from around 1200 through the 1400s. the city of cuzco became the powerful center of an empire that spread to encompass more than 100 small nations. roads were built to criss-cross the entire empire, running through valleys and along the sides of mountains. the incas never developed the

o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 266 places of mystery and power thelargest pyramid of ancient egypt is the pyramid of khufu. the pyramids distinctly matches a large bedrock on which the nearby sphinx was sculpted. the limestone may have been quarried, moved, and then chiseled into blocks for the pyramid. a 50-foot drop-off, now filled in by sand, occurs just beyond the temples in front of the sphinx, perhaps a result of quarried stone. additional stone may have arrived through shallow boats. dry canals have been discovered that lead from giza to the nearby nile river, where a harbor may have been located that was subsequently obscured by the steadily encroaching desert sands. contemporary experiments have demonstrated that the copper chisels and stone hammer

rward all the structures at giza show erosion by wind and the slow but steady encroachment of desert. schoch, a science professor specializing in geology at boston university, was hired by west to explore the erosion of the sphinx from a geological standpoint. during his first trip to giza, schoch noticed extreme erosion in two temples located in front of the sphinx. where the granite covering of the temples had slipped off, the exposed limestone beneath was extremely weathered. the granite facing suggested to schoch that the sphinx was restored, not constructed, during the reign of khafre. subsequent studies led schoch to conclude that the sphinx was constructed in stages and that the structure has undergone several restorations. the head and part of the body were originally carved as far

idal shape that levels off to form a high platform. within that platform are sunken courtyards. seen throughout tiahuanaco are skillful examples of masonry and the brilliant use of metals, including copper clamps that hold massive blocks of stones together. the gateway of the sun stands on the northwest corner of a platform temple called kalasasaya, which is adjacent to a semi-underground temple; the temples form part of an astronomical observatory. some standing stones placed on the site weigh up to 100 tons. among other remarkable feats, the residents of tiahuanaco devised a drainage and sewer system. at 12,500 feet of elevation, tiahuanaco was the highest city of the ancient world. as soon as cieza de leon reported the remarkable discovery, tiahuanaco became one of the world fs great my

THE GOD OF THE WITCHES

hristian devil in having horns, hoofs anda tail. but in the eyes of the early babylonians he was far from being a devil, and his image-sometimes thewhole figure, sometimes the head only-was worn as a charm against all evil and ill-luck. he was creditedwith great prophylactic powers; so much so that such charms were in use throughout babylonia. theevidence shows that the great seven-horned gods of the temples, who gave their special protection to theroyal family, had little or no appeal for the people, and that the smaller deities, the little two-horned godlings,were regarded as the real protectors in matters of everyday life.throughout the bronze and iron ages horned deities are to be found in egypt. the earliest example has awoman's face and the horns of a buffalo; this is on the slate-pa

THE KEY TO THE MYSTERIES

row "what we call liberty is nothing but the all-mightiness of divine compulsion. the martyrs said 'it is better to obey god than man" 41 "the least perfect act of love is worth more than the best act of piety "judge not; speak hardly at all; love and act" another prophet came and said "protest against bad doctrines by good works, but do not separate yourselves "rebuild all the altars, purify all the temples, and hold yourselves in readiness for the visit of the spirit "let every one pray in his own fashion, and hold communion with his own; but do not condemn others "a religious practice is never contemptible, for it is the sign of a great and holy thought "to pray together is to communicate in the same hope, the same faith,and the same charity "the sign by itself is nothing; it is the fai

, hebrew; but what would one say if it were neither hebrew nor coptic? if it were, for example, the universal primitive language? now, this language, which was that of the transcendental qabalah, did certainly exist; more, it still exists at the base of hebrew itself, and of all the oriental languages which derive from it; this language is that of the sanctuary, and the columns at the entrance of the temples ordinarily contained all its symbols. the intuition of the ecstatics comes nearer to the truth with regard to these primitive signs that even the science of the learned, because, as we have said, the universal vital fluid, the astral light, being the mediating principle between the ideas and the forms, is obedient to the extraordinary leaps of the soul which seeks the unknown, and furn

THE MIDDLE PILLAR

t you are experiencing. move on to the eyes, visualizing them as two balls held in place by muscles. imagine the muscles becoming enlarged as you channel more blood to the area. ths stimulates the feeling of warmth. then relax, imagining the eyeballs sinking back gently into their sockets. follow this procedure for the rest of the head-visualize the warming blood flowing into the blood vessels of the temples, cheeks, ears, nose, lips, tongue, and c h. in all cases, feel the warmth and the tingling of the blood gradually followed by the feeling of relaxation. see the heated blood flowing into the muscles of the neck, the shoulder joints, the arms, hands, and fingertips. imagine the pink muscles saturated with blood. feel the radiant warmth of the blood tingling within the fibers of your mus

THE NECRONOMICON SIMON VERSION

heavens had not been named. remember to protect the livestock of the village and thy family. the elder sign and the sign of the race. but the watcher, too, if they be slow. and no sacrifices are to be made in that time, for the blood will be split for them that have come in, and will call them. remember to keep to the low ground, and not the high, for the ancient ones swing easily to the tops of the temples and the mountains, whereby they may survey what they had lost the last time. and sacrifices made on the tops of those temples are lost to them. remember thy life is in running water, and not in still water, for the latter is the breeding place of the lilitu, and her creatures are the offspring of them, and do worship at their shrines, the places of which are unknown to thee. but where

d i have seen the blood split upon the ground and the mad dancing and the terrible cries as they yelled upon their gods to appear and aid them in their mysteries. and i have seen them turn the very moon's rays into liquid, the which they poured upon their stones for a purpose i could not divine. and i have seen them turn into many strange kinds of beast as they gathered in their appointed places, the temples of offal, whereupon horns grew from heads that had not horns, and teeth from mouths that had not such teeth, and hands become as the talons of eagles or the claws of dogs that roam the desert areas, mad and howling, like unto those who even now call my name outside this room! i cry laments, but no one hears me! i am overwhelmed with horror! i cannot see! gods, do not cast thy servant d

THE BOOK OF GATES

dy in the tuat' their food consisteth of offerings of every kind whereby souls become content, and offerings are made unto them upon earth by reason of the sight of the light in the 'tuat" 2. eight bearded gods, the neteru-heti, who stand p. 197 click to view the twelve gods whose hands and arms are hidden. p. 198 upright, with their hands hanging by their sides, and are described as "the gods of the temples" and eight gods, the sennu, who stand upright, with their arms held straight together in front of them, at a little distance from their bodies. the text which refers to them reads- p. 199 click to view the eight neteru-heti. click to view four of the sennu gods. p. 200 "these are they who are outside het-benben, and they see ra with their eyes, and they enter into his secret (or, hidde

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

mongst the cattle; which he would naturally do, 1 see plate xiii, fig. 7. 2 see plate xiii, fig. 5 and 6. 3 see plate xii. 4 page 80. 5 page 86. 62 on the worship if it were the custom of his religion to represent him by an animal symbol. among the egyptians, as before observed, the cow was the symbol of venus, the goddess of love, and passive generative power of nature. on the capitals of one of the temples of phil we still find the heads of this goddess represented of a mixed form; the horns and ears of the cow being joined to the beautiful features of a woman in the prime of life;1 such as the greeks attributed to that venus, whom they worshipped as the mother of the prolific god of love, cupid, who was the personification of animal desire or concupiscence, as the orphic love, the fathe

mind, not liable to be warmed by that ecstatic enthusiasm which is peculiar to devout persons when their attention is absorbed in the contemplation of the beneficent powers of the creator, and all their faculties directed to imitate him in the exertion of his great characteristic attribute. to heighten this enthusiasm, the male and female saints of antiquity used to lie promiscuously together in the temples, and honour god by a liberal display and general communication of his bounties.4 herodotus, indeed, excepts the greeks and egyptians, and dionysius of halicarnassus, the romans, from this general custom of other nations; but to the testimony of the former we may oppose the thousand sacred prostitutes kept at each of the temples of corinth and 1 priap. carm. 34. ed sciappii. 2 see plate

TYSON DONALD NEW MILLENNIUM MAGIC

e not fit to merge with the light. their life experience was so much chaff, good for nothing but to fuel the fires of the world. if the soul was found worthy, then great thoth would speak thus: his heart hath indeed been weighed, and his soul hath borne witness concerning it; it hath been found true by trial in the great balance. no evil hath been found in him, he hath not wasted the offerings in the temples, he hath not done harm by his deeds, and he hath uttered no evil report whilst he was upon earth.25 it should be obvious at once that st. peter, who waylays souls at the gates of heaven and opens his book to affirm their worthiness before admitting them, is analogous to the egyptian god thoth. the book of thoth, with sins listed on the left and good deeds on the right, has itself becom

TYSON DONALD SOUL FLIGHT

th are higher than malkuth, and hence higher than the base level of the astral world. they must be ascended to in the elevator before the pathworking can begin. they can, of course, be reached directly by a leap of the imagination, which is how it was done by members of the golden dawn, but the use of the elevator to rise up to these levels provides a useful ritual structure. how the interiors of the temples of the sephiroth are visualized for pathworking is left to the judgment of the traveler. gareth knight observed that they should each have a central altar with a flame burning both on it and the two pillars, one black and one white, that formed important ritual furniture of the physical temple of the golden dawn. my own feeling is that these golden dawn details are not really necessary

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

r, and their hearts quaked, and all power of resistance left them, and they died of fright straightway. when horus returned in triumph to edfu, ra ordered that an image of the winged disk should be placed in each of his sanctuaries, and that in every place wherein a winged disk was set, that sanctuary should be a sanctuary of horus of behutet. the winged disks which are seen above the doorways of the temples still standing in egypt show that the command of ra, was faithfully carried out by the priests. plate xiii. horus of behutet in the form of a lion slaying his foes. v. legend of the birth of horus, son of isis and osiris. plate xiv. the procreation of horus, son of isis. the text which contains this legend is found cut in hieroglyphics upon a stele which is now preserved in paris. atte

bibliotheque de l'ecole des hautes etudes, paris, 1879-1882, plate xxii. ff [fn#25] first steps in egyptian, pp. 179-188. the greater part of the text consists of a hymn to osiris, which was probably composed under the xviiith dynasty, when an extraordinary development of the cult of that god took place, and when he was placed by egyptian theologians at the head of all the gods. though unseen in the temples, his presence filled all egypt, and his body formed the very substance of the country. he was the god of all gods and the governor of the two companies of the gods, he formed the soul and body of ra, he was the beneficent spirit of all spirits, he was himself the celestial food on which the doubles in the other world lived. he was the greatest of the gods in on (heliopolis, memphis, he

the cult of isis came men accepted it as something which supplied what they thought to be lacking in their native cults; rich and poor, gentle and simple, all welcomed it, and the philosopher as well as the ignorant man rejoiced in the hope of a future life which it gave to them. its egyptian origin caused it to be regarded with the profoundest interest, and its priests were most careful to make the temples of isis quite different from those of the national gods, and to decorate them with obelisks, sphinxes, shrines, altars, etc, which were either imported from temples in egypt, or were copied from egyptian originals. in the temples of isis services were held at daybreak and in the early afternoon daily, and everywhere these were attended by crowds of people. the holy water used in the li

h side. the second winged symbol of the god consists of a beetle with outstretched wings, which holds between his forelegs the solar disk, and between his hind legs the symbol of the orbit of the sun. a hymn to osiris and a legend of the origin of horus. homage to thee, osiris, lord of eternity, king of the gods, whose names are manifold, whose transformations are sublime, whose form is hidden in the temples whose ka is holy, the governor of tetut,[fn#119] the mighty one of possessions?)in the shrine,[fn#120] the lord of praises[fn#121] in the nome of anetch,[fn#122] president of the tchefa food in anu,[fn#123] lord who art commemorated in [the town of] maati,[fn#124] the mysterious (or, hidden) soul, the lord of qerret,[fn#125] the sublime one in white wall,[fn#126] the soul of ra [and] h

rally admitted, there being some who look upon it, as they do many other relations of the same kind, as founded upon some mistake or misrepresentation. all agree, however, in saying that so great was the abhorrence which the ancient egyptians expressed for whatever tended to promote luxury, expense, and voluptuousness, that in order to expose it as much as possible they erected a column in one of the temples of thebes, full of curses against their king meinis, who first drew them off from their former frugal and parsimonious course of life. the immediate cause for the erection of the pillar is thus given: technatis,[fn#280] the father of bocchoris, leading an army against the arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

to transport himself to any place on earth. he will become an investigator of the superior worlds. genii of jainas before initiating the former jainas practice, the student must invoke the genii of jainas science. the devotee will invoke the master owahra22 many times, as follows: i believe in god, i believe in owahra and in all the genii of the jaina science, take me with my physical body to all the temples of jaina science. owahra! owahra! owahra! take me. this invocation must be repeated thousands of times before falling asleep. 21pronounced jah-e-nas 22pronounced oh-wah-rrra esta se relaja vaci ndola de todo pensamiento hasta quedar en blanco. luego imag nese el sopor que precede al sue o, identificarse con ste, y dormirse. cuando el estudiante se sienta dormitando, lev ntese de su asi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

t whare ra. its purpose was to transmit the link of the order in its fullest capacity to the adept. this was only given out at 7=4 level, and is not a substitute for any grade ceremony, but in fact seals off the link in the adept's aura. why this was given out in the 7=4 grade and not 8=3 or 9=2 levels is not clear. it is slightly complicated, but in essence is as follows. during felkins reign on the temples, the 8=3 and 9=2 grades were left for those who had made contact with the third order. however, when felkin gave out these grades to the chiefs of the other british temples who had not made this contact, the chiefs of said temples treated these two higher grades as nothing more than temple grades, given out to those who had devoted a lifetime of effort to the order. i was told this by

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