Michael Wynn's Occult Reference Library
THE THRONE,THE THRONES

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

ation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the sout

and unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be withou

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

0 0 INITIATION CEREMONY

mple 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, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made 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! ker

ion of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the e

on of their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to puri

rify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the univ

between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of

1 10 INITIATION CEREMONY

gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol

. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet which refer to

ce, the gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of

3 8 INITIATION CEREMONY

t is the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the univer

4 7 INITIATION CEREMONY

quare 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 the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. 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

to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of

terrible; the commander of the ethereal armies art thou. amen. all salute. hiero: quits his throne and goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flo

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ess and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height a

ABRAMELIN1

4th february, 1368, and died at znatm on the 9th december, 1437. son of the emperor charles iv. and of anne of silesia, he received an excellent education. at ten years of age his father gave him the margravate of brandenburg, and two years later he was betrothed to mary, the daughter of louis the great of hungary, whom he afterwards married. he was nominated by his father-in-law his successor on the throne of poland. but the nobles preferred ladislaus, the nephew of casimir the great. however, in 1386, he took possession of hungary, repulsed the poles, overcame the rebellious nobles; and then marched against the wallachians and turks, but he was beaten, and later, notwithstanding the help of france and england, he lost the battle of nicopolis in 1396, he escaped on board a vessel in the b

to excommunicate him. notwithstanding this cossa was elected to the papacy at the time when the church was shaken by internal dissension. he promised at first to renounce the pontificate, if on their side gregory xii. and benedict xiii. would abandon their claims. however, he mounted the papal throne, and declared for the side of louis d anjou in the war between the latter and ladislaus regarding the throne of naples. at length, after the taking of rome by ladislaus, he was forced to implore the support of the emperor sigismond. the latter consented to grant him his protection, but on the sole condition of the convocation of the council of constance. after much hesitation, and after having taken every possible precaution to ensure his personal safety, john xxiii. consented to the assemblin

ADDTLS

the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comp

mstances be confused with the order of the angelic names on the tablets, which always read from left to right. in the 4 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squares of the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with

ADEPTUS MINOR INITIATION

ope" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical 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 thos

: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which flowet

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

he enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the sev

udly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocati

y the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of

ents the two elementals flew to that gate invisible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright

fe of enki upon the corpse of ishtar sixty times they sprinkled the food of life of enki upon the corpse hung from a stake they directed the spirit of life inanna arose. the dark waters trembled and roiled. azag-thoth screamed upon his throne cuthalu lurched forth from his sleep ishnigarrab fled the palace of death iak sakkak trembled in fear and hate the annunnaki fled their thrones the eye upon the throne took flight ereshkigal roared and summoned nammtar the magician nammrar she called but not for pursuit but for protection. inanna ascended from the underworld. with the winged elementals she fled the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled is

g man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreake

ALEISTER CROWLEY BOOK OF THE LAW

iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

iage of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son "vau" who is the heir. finally the daughter "he" is produced. she is both the twin sister and the daughter of "vau<mystery herein, far deeper, for initiates> his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and it is only she whose youthful embrace can reawaken the eld of the 22 all-father. in this complex family relationship<tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second ha

the last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization r

he symbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkn

ery night unto nu, and the pleasure of uttermost delight"(the "priest "mounts the third step" the priest: thou that art one, our lord in the universe, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the pre

ALEISTER CROWLEY MAGICK WITHOUT TEARS

important. he explained it to me, as to a child. i was merely magic without tears get any book for free on: www.abika.com 182 surprised; it didn't sound possible (sister, all this while i've been lying to you like an archbishop; it is connected wit fascinations; indeed, it has very little to do with anything else) finally, he won me over, i went down to his g.h.q, took the oaths, was installed in the throne of the x of o.t.o. as national sovereign grand master general, and began to establish the order as a going concern. well, you say, that is a very simple story, nothing specially hard to believe in it. true, but consider the dates. that scene in victoria street, is as clear and vivid in my mind, in every detail, as if it were yesterday. that secret is published only in that passage of th

ALEISTER CROWLEY MEDITATION

ntre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small l

dalet, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father abs

o steel. so am i unto the spirit of man" note how closely woven into itself is all this symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the pyramids. it is also written, liber ccxx, iii, 11 "let the woman be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the

ALEISTER CROWLEY SEPHER SEPHIROTH

e pillar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wi

autumn prwx 295 curtain, canopy; vault (ps 104:2) h(yry eyelids ny(h ypnk exempt, free; exemption; stalk (e.g. of a flower) rw+p candlestick hrnm noon rhc 296 of the earth (see 992) cr)h its curve, its bend (rwk to advance firmly; smoking, burning; rock (flint) rwc 297 treasure, treasury rcw) almighty god: the divine name of geburah rwbg myhl) a citadel; a secured house, a fortified castle nwmr) the throne: a name of binah )ysrwk the angel nuriel l)yrwn the neck r)wc 298 amen, our light rw) nm) son of the gods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separ

ALEISTER CROWLEY TAO TEH KING

s wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a kingdom is of the nature of spirit, and yieldeth not to activity. he who graspeth it, destroyeth it; he who gaineth it, loseth it((the usurper merely seizes the throne; the people are not with him, as with one who becomes king by virtue of natural fitness. the usurper has but the mask of power) 2. the wheel of nature revolveth constantly; the last becometh first, and the first last; hot things grow cold, and cold things hot; weakness overcometh strength; things gained are lost anon. hence the wise man avoideth effort, desire and sloth((effort is the r

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

i,37 "i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the rosicrucian benediction: 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! al iii,38 "so that thy light is in me& its red flame is as a swo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

st every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previ

ALEISTER CROWLEY THE QABALAH

the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwu, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwu, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwu, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is st

em. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= h

ALEISTER CROWLEY THE SWORD OF SONG

hed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sephiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e, exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. weleave it to the reader s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. appendix ii 116 griphus viii. griphus ix. griphus x. culpa urbium nota terrae. nechesh. our father: and she answered him: i am in the place of the bridge. go thou up higher: go thou where t

ALEISTER CROWLEY EQ I 1

shafts of arrows, and the winds shriek through our armour as we battle for the strength of the world. the rain falleth upon the deserts as upon the fertile valleys; and the sun shineth upon the blue waters as upon the verdant fields; and the dew heedeth not where it sleepeth, whether on the dung-hill, or betwixt the petals of the wild rose; for all is lavish in this temple of the world, where on the throne of inexhaustible wealth sits the king of life, tearing the jewels from his golden throat, and casting them out to the winds to be carried to the four corners of the earth. there is no thrift here, no storing up for the morrow; and yet there is no waste, no wantonness, for all who enter 176 this treasure-house of life become one with the jewels of the treasury. words. words. words! they

ion, and from the misery of your loneliness, the sword of the destruction of desire. then 214 shall ye turn your faces towards the west, and stride after the night of desolation, and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls, and shall step out past the morning and the night in the manliness of might, to the conquest of thyself, and to the usurpation of the throne of god! 215 the king the king is the undying one; he is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indwe

he dawn with night. and about thee shall waft a sweeter fragrance than the burning of frankincense, and storax, and lign-aloes; for it is the breath of the temple of god. then shalt thou step into the king's palace, o warrior! and a voice more musical than the flute of ivory and the psaltery of gold, clear as a bell of mingled metals in the night, shall call unto thee, and thou shalt follow it to the throne which is as a perfect cube of 221 flaming gold set in a sea of whiteness; and then shalt thou be unrobed of sleep and crowned with the silence of the king- the silence of song, of thought, and of reason, that unthinkable silence of the throne. 222 the white watch-tower chaos and ancient night have engulfed me; i am blind. i crouch on the tower of uttermost silence awaiting the coming of

rough the darkness, an effulgence of opals like the beams of many colours irradiated from the l. v. x. through the night of reckoning hast thou passed,and thy path hath been wound around the land of darkness under the clouds of sleep. thou hast cleft the horizon as a babe the womb of its mother, and scattered the gloom of night, and shouted in thy joy "let there be light" now that thou has seized the throne, thou shalt pass the portals of the tomb and enter the temple beyond. 228 there thou shalt stand upon the great watch-tower of day, where all is awakenment, and gaze forth on the kingdom of the vine and the land of the houses of coolness. thou shalt conquer the empire of the sceptre, and usurp the kingdom of the crown, for thou art as a little child, and none shall harm thee, no evil fo

ALEISTER CROWLEY EQ I 5

ar. now the sephiroth are also called the world of emanations, or the atziluthic world, or the archetypal world, ovlm atziluth, olahm atziloth; and this world gave birth to three other worlds each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the briatic world, ovlm hbriah, olahm ha-briah, the world of creation, also called kvrsia, khorsia, the throne. it is an immediate emanation from the world of atziloth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the jetziratic world, ovlm hitzirah, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and, though less refined in substance, i

and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "th

ALEISTER CROWLEY EQ I 5

upper eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the new aeon; ye shall 35 not suffer death. bind up your girdles of gold! wreathe yourselves with garlands of my unfading flowers! in the nights w

effort is exhausted. the wind is not cold or hot; there is no sense of any kind connected with it. one does not even feel it, for one is standing in front of it. now, the thing opens behind, just for a second, and i catch a glimpse of an avenue of pillars, and at the end a throne, supported by sphinxes. all this is black marble. now i seem to have gone through the wind, and to be standing before the throne; but he that sitteth thereon is invisible. yet it is from him that all this desolation proceeds. he is trying to make me understand by putting tastes in my mouth, very rapidly one after the other. salt, honey, sugar, assafoetida, bitumen, honey again, some taste that i don't know at all; garlic, something very bitter like nux vomica, another taste, still more bitter; lemon, cloves, rose

ly white iris, and the cornea pale blue. the sense of desolation is so acute that i keep on trying to get away from the vision. i told him that i could not understand his taste-language, so instead he set up a humming very much like a big electric plant with dynamos going. now the atmosphere is deep night-blue; and by the power of that atmosphere, the pillars kindle to a dull glowing crimson, and the throne is a dull, ruddy gold. and now, through the humming, come very clear, bell-like notes, and farther still a muttering, like that of a gathering storm. and now i hear the meaning of the muttering: i am he who was before the beginning, and in my desolation i cried aloud, saying, let me behold my countenance in the concave of the abyss. and i beheld, and lo! in the darkness of the abyss my

om me can bring anything to me. 39 (he goes on speaking again: i cannot hear a word. i may have got about a twentieth of what he said) and i say to him: it was written that his name is silence, but thou speakest continually. and he answers: nay, the muttering that thou hearest is not my voice. it is the voice of the ape (when i say that he answers, it means that it is the same voice. the being on the throne has not uttered a word) i say: o thou ape that speakest for him whose name is silence, how shall i know that thou speakest truly his thought? and the muttering continues: nor speaketh he nor thinketh, so that which i say is true, because i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has cea

nor speaketh he nor thinketh, so that which i say is true, because i lie in speaking his thoughts. he goes on, nothing stops him; and the muttering comes so fast that i cannot hear him at all. now the muttering has ceased, or is overwhelmed by the bells, and the bells in their turn are overwhelmed by the whirring, and now the whirring is overwhelmed by the silence. and the blue light is gone, and the throne and the pillars are returned to blackness, and the eyes of him that sitteth upon the throne are no more 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, i

often merely clumsy compliments) now the angel is spread completely over the globe, a dewy film of silver upon that luminous blue. and a great voice cries: behold the queen of heaven, how she hath woven her robes from the loom of justice. for as that straight path of the arrow cleaving the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not loosed; and three score and half a score and three is the

erform monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. and the throne of his spirit is a mighty throne of madness and desolation, so that they that look upon it shall cry: behold the abomination! of a single ruby shall that throne be built, and it shall be set upon a high mountain, and men shall see it afar off. then will i gather together my chariots and my horsemen and my ships of war. by sea and land shall my armies and my navies encompass it, and i wi

ALEISTER CROWLEY EQUINOX EQ I 1 2

easy in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten

o his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to

ALEISTER CROWLEY EQUINOX EQ I 2 2

into action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and

es are not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the portal of the vault. so that when he moveth from his place on the throne of the east, the seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fil

ouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides conve

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

it is manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the divine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of

n of silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and make connection between the divine light above and the temple, and therefore the hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre the light from beyond the veils. each member in passing the throne of the east gives the sign of the enterer, projecting forwards the light which cometh from the sceptre of the hierophant "but horus passes only once, for he is the son of osiris, and inheriteth the light, as it were by birthright from him; wherefore he goeth at once unto the station of the hiereus to fix the light there. the hegemon, the goddess of truth, passeth twice because her rule

andidate this appears as the anger of god; for he cannot as yet comprehend that before mildness can be exercised rightly the forces both of severity and mercy must be known and wielded. therefore the "hegemon" answers for him "darkness is thy name! thou art the great one of the path of the shades" the hegemon then suddenly lifts the veil, and the candidate sees before him standing on the steps of the throne the hiereus with sword pointed to his breast. slowly sinking the blade the "hiereus" says "child of earth, fear is failure: be thou therefore without fear! for in the heart of the coward virtue abideth not! thou hast known me, so pass thou on" the candidate is then re-veiled. then the "kerux" again bars his way, saying "child of earth! unpurified and unconsecrated! thou canst not enter

ALEISTER CROWLEY EQUINOX EQ I 2

ion dawn-rays of mouse, and that the journey takes a million times as long as usual. this analysis of a thought into its dawn, noon, and sunset, is well drawn in buddhist psychology<"see mrs. rhys david's book> often, too, most often, one of the "cat-echoes" will be so loud that the whole chain is shattered; the cat-echo becomes 46 the dominant, and its harmonics (or inharmonics) themselves usurp the throne- and so on and so on- through countless ages of insane hallucination. the same criticism applies to space; for in practice we judge of space by the time required to pass through it, either by the small angular or focussing movements of the eye or by our general experience. so that if i cross a room, and think a million thoughts on the way, the room seems immense. it is by the tedium of

stoop not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her n

e of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation 167 expressed by the ten voices or emanations of god the vast one- blessed be he- even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is written "oh, how the world hath inflexible intellectual rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumeration and analysis of the text, a certain preamble

he number 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the

ALEISTER CROWLEY EQUINOX EQ I 3 2

with water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in plea

on save by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the k

rpent is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our und

ure thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 1

s as a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my fat

od-fearing heart! o god the vast one! thou art in all things! o nature! thou self from nothing_ for what else can i call thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the light! i am the only being in an abyss of darkness: from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages answer d unto my soul: child of earth! the light shineth in the dark

ar of fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanc

ALEISTER CROWLEY EQUINOX EQ I 3 3

ne, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! y

ALEISTER CROWLEY EQUINOX EQ I 3

word. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and h

let him say "in the name of the lord of the universe, arise before me, o form of. into which i have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not the thing that they behold" k. the magician saith "pass towards the north shrouded in darkness, o form of. into which i have elected to transform myself" then let him repeat the usual oration from the throne of the east, and then command the mystic circumambulation. l. now bring the form round to the south, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physi

to their full lengths above his head: the head thrown back, the eyes lifted upwards. thus standing let him aspire with his whole will towards his best and highest ideal of the divine. k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavouring to project the speaking conscious self to the place of the hierophant (in this case the throne of the east. then let him slowly mentally formulate before him the eidolon of a great angelic torch-bearer: standing before him as if to lead and light his way. l. following it, let the aspirant circumambulate and pass to the south, there let him halt and aspire with his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine

his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of assiah, but whose summits are lost in glorious light undying: penetrating unto the white glory of the throne of the ancient of days. m. now doth the aspirant move unto the west; faces south-west, repeats alike the speeches of the hiereus and hegemon. n. after another circumambulation the adept aspirant halts at the south and repeats the meditations in l. o. and as he passes unto the east, he repeats alike the words of the hierophant and of the hegemon. p. and so he passes to the west of the al

hem if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavour to 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_ 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

ALEISTER CROWLEY EQUINOX EQ I 4 2

e regarded seriously. it would never do to fail! 205 so for aeons three hundred and twenty and five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the

ALEISTER CROWLEY EQUINOX EQ I 4

hatha-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most merciful sw tm r ma

rd rule out of the probationers' pledge "i pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother theosophist, and to abstain from condemning others" seems to have been consistently acted upon ever since. 79 compare with the kundalini the serpent mentioned in paragraph 26 of "the book of concealed mystery" note too the lotus-leaf that backs the throne of a god is also the hood of the cobra. so too the egyptian gods have the serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras

ALEISTER CROWLEY EQUINOX EQ I 6 2

other's arms] bro. capricornus. ah, wanton [sor. scorpio "takes violin and charms the offended deity, who retires pacified<mars. brethren in arms, this is not defeat, but victory! for though i be dethroned, not to me, not to our lady was the glory. for always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on the

ow accumulate the trifles that shall make it master yet of the strong soul that bade itself forget["a dim red light dawns" besz "enters, leading four" probationers "who bear the pastos. they place it before the altar] aries. what is this offering? besz. the eater of flesh is my name. aries. oh, our lord, our lord! arise in thy might, and let thine enemies be scattered [aries "and" leo "draw veil. the throne has been cast down. on the black veil is a great red cross, whereon" sol "has been crucified. before him stands" satan-typhon "in the sign of apophis and typhon [aries "and" leo "fall as if slain" scorpio-apophis "plays her murder melody<adonis: waddell["meanwhile the" probationers "advance and under the direction of typhon, who stabs" sol "in the proper manner with the spear of

his brutal demoniac dance upon the lid of the coffin" 73 "exeunt" omnis "exc" sol "this ends in complete darkness. silence. there is a flash of light, and the stage is shewn empty. only a glimmer remains. now" scorpio-apophis "steals on to the stage, and plays a low secret melody< the red lights increase. she uncovers and embraces the corpse. then covers it again, goes to the throne, and instals herself thereon. the green light dawns and glows brighter and brighter, as the red light dwindles and goes out] scorpio-apophis. 7777777["the" probationers "and other officers enter, erect" scorpio-apophis. children, array yourselves before me, and worship at my feet. aries. our lord is slain. and who art thou that hast assumed his throne? leo. our lord is slain. and who ar

glassy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewhat like thee; which walk upon the sea, and chant melodiously [venus "manifests distress" pisces "slips away to the throne of" luna [luna "plays her conquering melody<venus. oh! oh! libra. holier than pleasure is pain; nobler is abstinence than indulgence; from sloth and faith we turn to toil and science; from the tame victories of the body to the wild triumphs of the mind. venus. it is the ruin of the temple. libra. for from thee cometh the utterance of the present; but of the

virgo. sister and brother gemini, kneel ye before the greatest of all gods. fr. gemini. alas, brother! is the speech greater than the silence? virgo. 1. brethren, kneel ye before the greatest of all gods["none obey" mercury. 1. silence. thou hast no followers, brother. sor. gemini. behold thine handmaiden! where thou goest i will go; thy people shall be my people and thy god my god["she walks to the throne" mercury. peace upon thee, beloved. but the brethren say sooth. even mercury liveth not for ever["he recites" the light streams stronger through the lamps of sense. intelligence grows as we go. alas: its icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vai

eat light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury follies; black melancholies sit straddled on your bended backs. the throne of the unknown is fit for children. we are too well ware how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well how no one thing abides awhile at all, how all things fall, fall from their seat, the lamentable place, before their face, weary and pass and are no more. so we, since hope must be, look to the future

profane the sanctuary of our lady: for they know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage

ALEISTER CROWLEY EQUINOX EQ I 6

r:"her sons by sidi omar" mohammed. fatma "her aged nubian nurse" ledmiya "a young handmaiden, musical. other waiting-women. pipe-slaves" abdul khan "an eunuch. other eunuchs" achmet "equerry to sliman" a fair-haired christian maiden "daughter to sir rinaldo de la chapelle" messengers the populace 83 act ii "twenty years later. an oriental palace in a city near jerusalem; the hall of audience. in the throne is" laylah "veiled. around her are waiting- women and her old nurse" fatma "at the door an eunuch on guard with drawn scimitar" ledmiya["a young girl with a stringed instrument. as the flower waits for the rain, as the lover waits for the moon, we wait, we wait, an hungry pain, for tidings from the battle plain- if those we love are hurt or slain, or if the lord hath smitten again the l

night or no night, out to the field. let us slay the dogs as they lie. god, hear me! make me mightier than semiramis! hate and revenge! battle and death! to arms! to arms! out into the night "during this speech the eunuchs, girls, and slaves, catching her madness, have all armed themselves from the trophies on the wall. they troop out, running and jostling" laylah "turns to the name of god above the throne, and waving her sabre, cries] hear me, hear me, thou god of battles["exit" the child. god is love. and he has protected me["alone among the corpses] curtain. 96 persons of the tragedy act iii sir rinaldo del la chapelle "grand master of the temple" a bishop representative of the king of jerusalem the grand master of the knights of st john the grand master of the knights of malta clerks

ALEX SANDERS THE KING OF THE WITCHES

of his covens.realized that their leader was not going to succumb to cancer. in the end alex was persuaded to be their king. he put on the new robes. in a ceremony made up partly of rites for the crowning of egyptian pharaohs, partly of witch rituals; the elders placed a crown ofcopper, brass with a little silver, and blue velvet upon his head. they anointed his bare feet with oil and sat him on the throne before the altar as representative of their homed god. afterwards they cast the crown into the cauldron of fire so that the oaths of allegiance they had taken would be binding for all time, otherwise they, too, would return to dust like the crown. kingship brought alex problems greater than any he had had before. while preparing for the hallowe'en celebrations, he received a letter from

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

r way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will

those great beings. this can be studied in other occult books in the occident, and in the sacred scriptures of the east. suffice it for our purpose to say that in the middle of the lemurian epoch, approximately eighteen million years ago, occurred a great event which signified, among other things, the following developments: the planetary logos of our earth scheme, one of the seven spirits before the throne, took physical incarnation, and, under the form of sanat kumara, the ancient of days, and- 18- initiation, human and solar copyright 1998 lucis trust the lord of the world, came down to this dense physical planet and has remained with us ever since. owing to the extreme purity of his nature, and the fact that he is (from the human standpoint) relatively sinless, and hence incapable of r

s, are the sumtotal of activity or planetary energy, and the three esoteric kumaras embody types of energy which as yet are not in full demonstration upon- 24- initiation, human and solar copyright 1998 lucis trust our planet. each of these six kumaras is a reflection of, and the distributing agent for, the energy and force of one of the six other planetary logoi, the remaining six spirits before the throne. sanat kumara alone, in this scheme, is self-sustaining and self-sufficient, being the physical incarnation of one of the planetary logoi, which one it is not permissible to state, as this fact is one of the secrets of initiation. through each of them passes the life force of one of the six rays, and in considering them one might sum up their work and position as follows: 1. they each e

d joy unutterable fill his heart. this is an interlude of stillness before a period of renewed activity, which begins at the moment that the rod is applied. whilst he has been thus withdrawn within himself, with all his forces centred in his heart, the attendant lodge of masters have been performing certain ceremonies and chanting certain words, preparatory to the appearance of the initiator upon the throne, and the wielding of the rod. the hierophant has hitherto been present, but the work has been handled by the lodge and the sponsors. he now ascends to the place of power, and the rod is brought to him by its legitimate custodians. it is not possible here to publish the details of the next stage, beyond using the description as embodied in the words "fire descends from heaven" through th

s of the next stage, beyond using the description as embodied in the words "fire descends from heaven" through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be employed descends upon the rod, passing through the heart and the hand of the initiator to the three who stand in triangular relation to the throne of office. they receive it in turn, and circulate it by act of will through their hearts, thus passing it to the sponsors. they again, by an act of will, prepare to transmit it to that centre in the body of the initiate which is (according to the initiation) to receive stimulation. then succeeds an interesting interlude, wherein the united wills of the hierarchy are blended in order to

initiation are communicated to the initiate by the initiates of equal rank with his own. this group divides itself into seven groups, according to subray or ray formation, and each group then chants one word in rapid rotation. simultaneously, the colours and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him. the more advanced group around the throne of office (the three departmental heads at the first two initiations, and the pratyeka buddhas at the final ones) chant then for him the triple word which blends the seven, and again he sees it before his inner eye. finally the initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular centre wha

stands before the initiator) he will lose no time in utilising the acquired secret. the sevenfold secret. after the administration of the oath which pledges the initiate to inviolable secrecy, the newly made initiate advances alone closer to the hierophant; he then places his hand upon the lower end of the rod of initiation which is held in the centre by the hierophant. the three who stand around the throne of office then place their hands upon the glowing diamond which surmounts the rod, and when these five personalities are thus linked by the circulating energy from the rod, the initiator confides to the initiate the secret. the reason for this is as follows: each of the five initiations with which we are immediately concerned (for the higher two, not being compulsory, are outside our pr

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

saints, and of astrology. these three aspects of god, the solar logos, and the central energy or force (for the terms are occultly synonymous) demonstrate through seven centres of force, three major centres and four minor. these seven centres of logoic force are themselves so constituted that they form corporate entities. they are known as a. the seven planetary logoi. b. the seven spirits before the throne. c. the seven rays. d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty an

nifests as the seven sons of fohat, the seven great fires, or the active heat of intelligent substance. these three aspects of the god of fire, and of the fire of god, are the three entities of the logoic trinity, and each in turn manifests through seven other entities who form their total manifestation. sevenfold electric fire. the seven types of spiritual existences, or the seven spirits before the throne in their essential essence; the dynamic force or will lying back of all manifestation. they form on their own plane in a peculiar sense the logoic "jewel in the lotus" and hence are inconceivable to our intelligence in this solar system, as they are not revealed until the "son be made perfect" or the logoic consciousness is fully awakened. they are esoterically the "spirits of darkness"

loured rays; and the three primary colours co-exist with the four secondary colours in the solar ray. similarly the three primary entities which brought man into existence co-exist in him with the four secondary entities which arose from different combinations of the three primary entities" in christian terminology these are the three persons of the trinity, and the seven spirits which are before the throne. compare "our god is a consuming fire" heb: 12.29. 18 20 the following tabulation should be borne in mind: seven branch races make..one subrace seven subraces make..one rootrace seven rootraces make..one world period seven world periods make..one round seven rounds make..one chain period seven chain periods make..o.ne planetary scheme ten planetary schemes make..one solar system 19 21 "

et doctrine, vol. i, p. 473, footnote, the destruction of lemuria by fire is hinted at, and in the secret doctrine, ii, 149, footnote, the words occur "lemuria was not submerged but was destroyed by volcanic action, and afterward sank- 772- a treatise on cosmic fire copyright 1998 lucis trust 42 46: the planetary spirit is another term for the logos of our planet, one of the "seven spirits before the throne" and therefore one of the seven heavenly men. he is on the evolutionary arc of the universe, and has passed many stages beyond the human. the planetary entity is on the involutionary arc and is a very low grade entity. he is the sum total of all the elemental lives of the planet. 43 47: the keys to the secret doctrine, by h. p. blavatsky. see s. d, i, 343; note; ii, 551. 1. every symbol

y..6. etheric body. 7. physical body. physical plane man manifests in the three worlds: 1. electric fire..the higher self. 2. solar fire..t. he seven centres. 3. fire by friction..the sheaths. 76 87 the planetary chains: the seven heavenly men form, the sun and the seven sacred planets. s. d, i, 100, 155. some of their names and qualities. a. the seven planetary logoi, or the seven spirits before the throne. b. the seven kumaras..s. d, iii, 59, 327. c. seven solar deities..s. d, i, 114; i, 228; ii, 92, 257. d. the primordial seven..s. d, i, 116. e. the seven builders..s. d, i, 152, 153. f. seven intellectual breaths..s. d, ii, 332, note. g. the seven manus..s. d, i, 488. h. the flames..s. d, ii, 258. they came from previous kalpas..s. d, ii, 99. their nature is knowledge and love..s. d, ii

alls within any of the planes of possible perception" s. d, i, 560. these existences might be enumerated as follows: 1. the seven heavenly men. in their totality they make up the body of the grand man of the heavens, the logos. other names for these beings: a. the seven planetary logoi or spirits. b. the prajapatis. c. the seven lords of the rays. d. the dyhan chohans. e. the seven spirits before the throne. f. the seven archangels. g. the seven logoi. h. the seven builders. s. d, i, 115, 130, 152, 535. they are the informing entities of the divine ray, the ray of the second logos, in much the- 782- a treatise on cosmic fire copyright 1998 lucis trust same sense as fohat and his seven brothers are the totality of the primordial ray. s. d, i, 100, 108, 155. a. matter is fecundated by the pr

460. 100 13: in the secret doctrine the heavenly men are spoken of as: 1. agents of creation. they are the totality of manifestation. s. d, i, 470. 2. they are pre-cosmic. s. d, i, 470. 3. they are the sumtotal of solar and lunar entities. s. d, i, 152, 470. compare ii, 374. 4. they are the seven biblical archangels. they are the seven forces or creative powers. they are the seven spirits before the throne. they are the seven spirits of the planets. s. d, i, 472, 153. 5. in their totality they are the secret unpronounceable name. s. d, i, 473. 6. they are the collective dhyan chohans. s. d, i, 477. 7. they are the seven kumaras. the seven rishis. s. d, i, 493. iii, 196, 327. 8. they are the sons of light. s. d, i, 521, 522. 9. they are the hierarchy of creative powers. s. d, i, 233. 10. t

ALICE A BAILEY05 THE LIGHT OF THE SOUL

d; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is t

eva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. utilizing the lower man- 33- the light of the soul copyright 1998 lucis trust 26. ishvara (the gurudeva, being unlimited by time condition, is the teacher of the primeval lords. since the conditions of time and space existed there have been those who have achieved omniscience, those whose germ of knowledge has been subjected t

ll characteristics have relative values. the goal is one; the origin is one, but owing to the differing rates of vibration of the seven great breaths or streams of divine energy, every life borne forth upon them differs and is distinctive. the stage of development of the seven lords of the rays is not equal. the unfoldment of the life of the various planetary logoi, or of the seven spirits before the throne of god, is not uniform and the atoms in their bodies, or the monads who constitute their vehicles are therefore not uniform in unfoldment- 146- the light of the soul copyright 1998 lucis trust this is a vast subject and cannot be more than touched upon here. students will find it of interest to search for information given in the different presentations of the one truth anent the great

t- 146- the light of the soul copyright 1998 lucis trust this is a vast subject and cannot be more than touched upon here. students will find it of interest to search for information given in the different presentations of the one truth anent the great lives in whom we "live, and move and have our being" they can be studied under the following names: 1. the seven rays, 2. the seven spirits before the throne, 3. the seven planetary logoi, 4. the seven great lords, 5. the seven aeons, 6. the seven emanations, 7. the seven prajapatis, and other less known terms, and much light will be forthcoming. in the characteristic form (taking into consideration its specific point in development, and its lack of development) is revealed to the knower: a. the sum total of acquirement. that which the past

three centres above the diaphragm, the head, heart and throat. this is done through life, love and service, not through breathing exercise and sitting for development. 2. through the practice of love, the focussing of the attention upon the heart life and service, and the realization that the heart centre is the reflection in man of the soul, and that this soul should guide the heart issues from the throne or the seat between the eyebrows. 3. through a knowledge of meditation. through meditation, which is the exemplification of the basic yoga aphorism "energy follows thought" all the unfoldments and developments which the aspirant desires are brought about. through meditation, the heart centre, which in undeveloped man is pictured as a closed lotus turned downwards, is reversed, turned up

of value to the student to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of c

the word of glory) manifests" out of the heart are the issues of life, and the vital energy called samana controls the heart and the life breath through the lungs. when the body is purified and its energies rightly directed, and when rhythm is achieved, then a radiant life is seen. this will work out literally and not simply metaphorically, for when the life currents are directed by the soul upon the throne, through the nerves and the blood channels, then only the purest atoms will be built into the body and the result will be a shining forth of light through the entire man. not only will the head be radiating light so that the clairvoyant will see a halo or circle of brilliant colors, but all the body will be irradiated by the vibrant centres of electrical force distributed throughout the

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

are responsible. as the majority of people function primarily through the collected energies that lie below the diaphragm (the sex energies and the emotional energies) their stimulation is most dangerous. in view of this, why take risks? why not be warned by the experience of others? why not learn to function as the spiritual man from that point, so quaintly described by the oriental writers, as "the throne between the eyebrows" and from that high place control all aspects of the lower nature, and guide the daily life in the ways of god. conclusion "the spirit within is the long-lost word, besought by the world of the soul in pain through a world of words which are void and vain. o never while shadow and light are blended shall the world's word-quest or its woe be ended, and never the worl

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

centered in the individualised self-consciousness, but who have entered into a wider realisation, that of the planetary group life. there are stages in this realisation, mounting all the way from that tiny group recognition of the probationary disciple up to the completed group awareness of the life in whom all forms have their being, the consciousness of the planetary logos, that "spirit before the throne" who manifests through the form of a planet, as man manifests through his form in the human kingdom- 24- a treatise on white magic copyright 1998 lucis trust the soul therefore may be regarded as the unified sentiency and the relative awareness of that which lies back of the form of a planet and of a solar system. these latter are the sum total of all forms, organic or inorganic, as the

ns the atoms of the material body until eventually the powers of the vibrating etheric body have swung even the lowest centre into line with the highest. thus the fires of the body (the sum total of the energy of the atoms) are swept into increased activity until such time as there is a rising up the spine of that fiery energy. this is brought about by the magnetic control of the soul, seated "on the throne between the eyebrows. here enters in the work of one of the means of yoga, abstraction or withdrawal. where the three lights are blended, where the centres are aroused and the atoms are also vibrating, it becomes possible for the man to centre all three in the head at will. then, by the act of the will and the knowledge of certain words of power he can enter into samadhi and be withdraw

ion of the two head centres and their mutual interplay will come gradually the domination of the personality by the soul. this will lead to the consequent and subsequent guided activity of the five other centres. the work in these five centres will eventually be as automatic as the present functioning of the heart and the lungs in the physical body. the presiding intelligence, the self "seated on the throne between the eyebrows" and guided by the light in the head will be awake to the interests of the soul and as alert as is the 'i' consciousness of the average self-centered man. by the rhythm of his divine life and by his conscious cooperation with the plan, and functioning through the use of the will, must the disciple in incarnation act as the agent of his soul in the three worlds. 6. b

s one truth and each aspect of it is correlated. there is a mechanism through which the real man functions, and there is a structure which he has built up in conformity to the laws of nature and which he can learn to use and control. but, in accordance with the more subjective and speculative school he must learn to differentiate between himself, as the conscious centre of awareness, the "i" upon the throne of intelligence, and the apparatus through which he can contact the outer world. when the "i, the user of the mechanism, can do this he becomes aware of another fact and that is that not only is he a generator and user of energy, and the director of a quota of vitality which is his own, but that there are energies and forces in nature and the planet, and also extra-planetary or cosmic

ructive, but when the moment for vacating the outer sheath arrives, there will be no problem nor difficulty. i will, therefore, give you four simple rules that link up with much that all students are now doing: 1. learn to keep focussed in the head through visualization and meditation and through the steady practice of concentration; develop the capacity to live increasingly as the king seated on the throne between the eyebrows. this is a rule that can be applied to the every day affairs of life. 2. learn to render heart service and not an emotional insistence on activity directed towards handling the affairs of others. this involves, prior to all such activity, the answering of two questions: am i rendering this service to an individual as an individual, or am i rendering it as- 292- a tr

here is true spiritual growth, pain and danger are in this connection practically eliminated. there has been much loose talk about the raising of the kundalini fire and much misapprehension in the matter. let me assure you that it is most difficult to raise, and can only be done by a definite act of the will and through the intense mental focussing and concentrated attention of the man, seated on the throne of consciousness in the head. the masonic tradition has the teaching- 341- a treatise on white magic copyright 1998 lucis trust clearly held in its beautiful ritual of the raising of the great master-mason. only when there is united effort of a fivefold kind, and only after repeated failure, does the vivifying life course through the entire body and bring to life the true man. the secon

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

ntral energy after (in point of time) that vortex of energy had been set up. spirit and matter became mutually interactive and the form or appearance of the solar system began its process of becoming, a process leading to an eventual being. this idea is ancient and true. we find reference to the seven aeons and the seven emanations and to the life and nature of the seven "spirits which are before the throne of god" in the writings of plato and of all initiates who laid down in ancient times the basic propositions which have guided the human mentality down the ages. these great lives, functioning within the boundaries of the solar system, gathered to themselves that substance which they required for manifestation and built it into those forms and appearances through which they could best ex

it for himself, the left hand remains in emptiness "when the right hand of the man of matter grasps the golden lotus of the soul, the left descends seeking the flower of life, though he seeks it not for selfish ends "when the right hand holds the golden lotus firm and the left hand grasps the flower of life, man finds himself to be the seven-leaved plant which flowers on earth and flowers before the throne of god" the purpose of deity, as it is known to the creator, is totally unknown to all save the higher initiates. but the purpose of each ray life may be sensed and defined, subject of course to the limitations of the human mind and to the inadequacy of words. the planned activity of every ray qualifies every form found within its body of manifestation. we come now to a technical statem

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

in our christian belief as the four sacred animals. the prophet ezekiel refers to them in the words "as for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side; and they four had the face of an ox on the left side; they four also had the face of an eagle."7 and again in the book of revelations, we find the same astrological symbology "and before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes, before and behind "and the first beast was like a lion, and the second beast was like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle."8 the "face of the man" is the ancient sign of aquarius, the sign of the

ty. the laws of transgression touched him not, because he crossed no boundaries and infringed no principles. he embodied in himself the principle of love and therefore it was not possible for him, at the stage in evolution which he had reached, to hurt a human being. he was perfectly balanced and had achieved that equilibrium which released him from all lower impacts and set him free to ascend to the throne of god. for him there was no holding on to the lower and to that which was humanly desirable but divinely rejected. evil therefore passed him by, and he had no traffic with it "he was in all points tempted like as we are, yet without sin."37 he knew no separateness. rich men, publicans, fishermen, learned professors, harlots and simple folk were all his friends, and the "great heresy of

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

hat might be regarded symbolically as the brain reaction and response to cosmic purpose, the brain reaction of god himself. in man, the microcosm, the objective of the evolutionary purpose for the fourth kingdom in nature is to enable man to manifest as a soul in time and space and to tune in on the soul purpose and the plan of the creator, as it is known and expressed by the seven spirits before the throne, the seven planetary logoi. but at this point we can only hint at a great mystery, which is that all that the highest of the sons of god on our manifested planetary world can grasp is a partial realisation of the purpose and plan of the solar logos, as it is grasped, apprehended and expressed by one of the planetary logoi who is (in his place and term of office) conditioned and- 3- a tr

hought. in this there is ever a risk, for men interpret all they read and hear and experience in terms of themselves. the old commentary says "he entered into life and knew it to be death "he took a form and grieved to find it dark "he drove himself forth from the secret place and sought the place of light, and light revealed all that he sought the least "he craved permission to return "he sought the throne on high and him who sat thereon. he said 'i sought not this. i looked for- 61- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust peace, for light, for scope to serve, to prove my love and to reveal my power. light there is none. peace is not found. let me return' but he who sat upon the throne turned not his head. he seemed not e'en to listen nor

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

e of a certain standing the grade of which in no way concerns you, though many of you have personally and interiorly ascertained who i am. if the teaching which i have given you and the books which i have given to the world do not suffice to win your confidence and your attention, then knowing that i am an initiate of the third degree, or a master, or a boddhisattva or one of the buddhas close to the throne of god will in no way aid your comprehension and will only hinder your development. for many lives i have been close to the master k.h; in discussion with him, we have often wondered how we should aid in the inauguration upon earth of those newer types of work which will be distinctive of the new age and yet would be close enough to the comprehension of the advanced aspirants and the wo

220- discipleship in the new age- volume i copyright 1998 lucis trust the group must then abide by your decision. february 1937 only my love and understanding go out to you at this time, my brother, but not my words or my instruction. seek the way of selfless service and all is well "as birds fly together to summer realms, so souls unite in flight. passing through the gate they thus alight before the throne of god" thus wrote an unknown saint of the church, who travelled not alone. note: this disciple decided for a while to travel alone upon the way as far as affiliation with the tibetan's group of disciples was concerned. on the inner side, the group remains intact with all its members affiliated, actively or inactively. to w. d. b. august 1934 my friend and fellow-worker: you have had an

brother and your teacher. deal with them clearly and with truth, voicing your answers aloud so that you can hear your voice, and thus pay adequate attention to your position and attitude. the fourth and fifth questions please answer in writing and elucidate as clearly as may be. 5. elucidate the following phrases, taken from a very ancient writing. i suggest that you ponder them with care "before the throne of god, the angel, with all the other angels, stood and cried `lord of my life, grant me the strength to tread the path of revelation; to cross the sea of dark illusion, and face the lighted way of earth' god said `go forth and far away "before the gate which opens on the lighted way to peace, the angel stood alone and said `lord of my life, the way of revelation is the way of manifeste

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

he verge of consummating, and because of the imminence of that spiritual accomplishment. not only are all those who are functioning consciously in the kingdom of god aware of his plans, but those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of god is known" are also mobilised and organised to assist his work. the spiritual line of succession from the throne of the ancient of days down to the humblest disciple (gathered with others at the feet of the christ) is today focussed on the task of helping humanity. the great moment for which he has so patiently waited has almost arrived; the "end of the age" to which he referred when speaking to his small group of disciples "lo! i am with you all the days even unto the end of the age" has come. to

and better way of life. they want love in daily living, right human relations and an understanding of the underlying plan. it is these physical happenings which are of moment and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west all of whom are brought at this climaxing time to our attention. the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unbelievers, will soon give plac

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

s in the etheric body of the personality, are essential before certain initiations can be taken. the theme is too complex to be enlarged upon here, but i would ask you to consider with care the various statements i have- 91- telepathy and the etheric vehicle copyright 1998 lucis trust made and then seek illumination within yourself. the rays are the seven emanations from the "seven spirits before the throne of god; their emanations come from the monadic level of awareness or from the second cosmic etheric plane. in a certain sense it could be said that these seven great and living energies are in their totality the etheric vehicle of the planetary logos. the evolutionary processes can equally well be stated to be those of eliminating the physical substance lying between the dense physical

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

y different. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they were written in our archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same ancient writing in the following w

ted to the fourth creative hierarchy, the mystery of the perfected seven will be understood" one of the more obvious of the significances of this statement is to be found in the unfoldment of intelligence and love in the initiate, at which time of manifested expression and at the last major initiation, he will be responsive to the synthesis of energies which emanate from the "seven spirits before the throne of god" these are the representatives of the seven rishis of the great bear and their other pole, the seven sisters of the pleiades, symbolically recognised as the seven wives of the rishis of the great bear. here again, in relation to our solar system, do we find another great triangle of energies, of which the focal points on our earth are- 160- a treatise on the seven rays- volume ii

e great bear and their other pole, the seven sisters of the pleiades, symbolically recognised as the seven wives of the rishis of the great bear. here again, in relation to our solar system, do we find another great triangle of energies, of which the focal points on our earth are- 160- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the seven spirits before the throne. with this triangle we shall later deal; i simply want to refer to it here: 1. the seven spirits responsive to the seven sacred planets. they are: a. expressions of divine life upon the earth. b. focal points for the lords of the seven rays. c. rulers of the seven planes of consciousness and manifestation. d. representatives because responsive to 2. the seven rishis of the great bear wh

through the seven rays just as all triplicities subdivide into septenates, yet preserve their identity. these seven energies, emanating from the major three and transmitted via the twelve constellations, are embodied in the seven sacred planets and are represented on our earth- 347- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust by the seven spirits before the throne of god (the symbol of synthesis. this tremendous inter-relation is embodied in one great process of: transmission. reception. absorption. relation and living activity. the method is one of invocation and evocation. in these two sentences, you have one of the most important clues to the whole evolutionary process; the key to the mystery of time and space, and the solution of all problems

. god the father 1st logos electric fire. great bear. sun. b. god the son 2nd logos solar fire sirius. venus and mercury- 376- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust c. god the holy spirit 3rd logos fire by friction pleiades. saturn (c.f. 96) 21 "the planetary spirit is another term for the logos of a planet, who is one of the "seven spirits before the throne of god" and therefore one of the seven heavenly men. he is on the evolutionary arc of the universe and has passed many stages beyond the human. the planetary entity is on the involutionary arc and is a very low grade entity. he is the sum total of all the elemental lives of the planet (c.f. 105, note) 22 "the seven sacred planets are composed of matter of the fourth ether and the planet

3. saturn. the one resolver the sun- 382- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust the first one given above will be regarded as accurate for this world period and will be the basis of our astrological teaching. the informing lives of the seven sacred planets are called by the following names: 1. the seven planetary logoi. 2. the seven spirits before the throne. 3. the seven kumaras. 4. the seven solar deities. 5. the primordial seven. 6. the seven builders. 7. the seven intellectual breaths. 8. the seven manus. 9. the flames. 10. lords of love, knowledge and sacrifice. the words for the signs of the zodiac from the angle of form. natural order. retrogression through signs. pisces through the signs to aries 1. pisces. and the word said: go for

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

, the emphasis will be upon the nature of the soul within the forms and upon that creating agent who works with and in the material world. the seven major types of people are studied; their characteristics are investigated, plus their relation to the seven groups into which the hierarchy is divided and the seven great rays or energies (the emanations that the bible calls "the seven spirits before the throne of god. thus the synthesis of all manifestation becomes apparent and the place of the part within the whole can be clearly seen- 162- the unfinished autobiography copyright 1998 lucis trust there are many subsidiary studies about which the disciple must know something prior to entering the future schools of initiation but the above will indicate the general curriculum which will be unde

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

s of the physical body and is responsible for the correct functioning of the entire organism, producing both physiological and psychological effects. the importance of this glandular system cannot be overestimated. it is a replica in miniature of the septenary constitution of the universe and the medium of expression and the instrument of contact for the seven ray forces, the seven spirits before the throne of god. around this at present unrecognised truth the medicine and the healing methods of the future civilisation will be built. the glands constitute a great relating system in the body; they bring all parts of the physical vehicle into relation with each other; they also relate the man to the etheric body both individual and planetary and likewise to the blood stream, the carrier of t

ily and always towards betterment. the comprehension of the seven stanzas which i now propose to give you will lead eventually to the isolation of the seven psychological causes of disease, inherent in the substance of all forms in this world cycle, because all forms are infused with the life energy of the "imperfect gods" the seven spirits, we are told in the scriptures of the world, are "before the throne of god; this signifies that they are not yet in a position to mount the throne, symbolically speaking, owing to the fact that they have not yet achieved complete divine expression. these lords of the seven rays are greater and more advanced in the spiritual scale than are those great lives who form the council of the lord of the world in shamballa. they are the representatives of the se

ch-making importance of the teaching which i have given out anent the seven rays as manifesting energies. speculations as to the nature of the divine trinity have ever been present in the discussions and thinking of advanced men and that since time began and the hierarchy started its agelong task of influencing and stimulating the human consciousness but information anent the seven spirits before the throne of the trinity has not been so usual and only a few writers, ancient or modern, have touched upon the nature of these beings. now, with all that i have given you concerning the seven rays and the seven ray lords, much more can be discovered; these seven great lives can be seen and known as the informing essences and the active energies in all that is manifested and tangible upon the phy

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

the first phase, let the forces of light bring illumination to mankind, definitely invokes potencies which are to be found upon monadic levels of consciousness and upon what is occultly called the second plane of divine manifestation. these forces include the lord of the world and the representatives of the seven sacred planets who are spoken of in the christian bible as the "seven spirits before the throne of god" they include also the three agents of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they remain but names and possible hypothetical expressions of divinity until after the t

king over our planet? what weapons do you bring to this combat? how will you begin to stem the onslaught and arrest the whirlwind? will you use prayers for peace, and then patiently wait for the forces of good to fight your battle and for god to do the work? i tell you that your prayers and your wishes are unavailing when divorced from right and potent action. your prayers and petitions may reach the throne of god, symbolically speaking, but then the reply comes forth: the forces of light will strengthen your arms and turn the tide in your favour if you stand up and fight for that which you desire. who will arrest the progress of aggressive selfishness if the men and women of goodwill rest back upon their idealism and do naught that is practical to justify their hope or aid in the material

ivine yet human leader, the christ. the christ has passed through all human experiences, and has never left us; with his disciples, the masters of the wisdom, he is drawing closer to humanity decade after decade; when he said at the ascension initiation "lo, i am with you always even until the end of the age" he meant no vague or general idea of helping humanity from some distant locality called "the throne of god in heaven" he meant just what he said that he was staying with us. the fact of his presence upon earth in physical form is known today by many hundreds of thousands, and will eventually be realised by as many millions. therefore, my brothers, believe in the reality of the work to be done by these great spiritual potencies, invoked during the three full moons of april, may and jun

rse in some measure and who work via the intelligent people in incarnation primarily, so rapport between shamballa and the hierarchy is being more closely established via the senior ashrams, and not via the secondary ones. you have, therefore, a situation which might be depicted somewhat as follows: i. first planetary centre..shamballa working through 1. the seven rays or the seven spirits before the throne. 2. certain great intermediaries. 3. the council chamber of the lord of the world. ii. second planetary centre..hierarchy working through 1. the seven major chohans and their ashrams. 2. the forty-nine masters of the secondary ashrams. 3. the sum total of the secondary ashrams. iii. t hird planetary centre..humanity working through 1. disciples in manifestation of the seven ray types. 2

because of the imminence of that spiritual accomplishment. i write thus because not only are all those who are functioning consciously in the kingdom of god aware of his plans, but because those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of god is known" are also mobilised and organised to assist his work. the spiritual line of succession from the throne of the ancient of days down to the humblest disciple (gathered with others at the feet of the christ) is today focussed on the task of helping humanity. the great moment for which he has so patiently waited has almost arrived; the "end of the age" to which he referred when speaking to his small group of disciples "lo! i am with you all the days even unto the end of the age" has come and

d better way of life. they want love in daily living, right human relations, and an understanding of the underlying plan. it is these physical happenings which are of moment, and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; of the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west, which i bring at this climaxing time to your attention. to you i say that the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unbelievers, will s

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

imary ashram. the perfect or complete group is the hierarchy itself, containing all the seven major ashrams and their affiliates. 2. the planetary seven groups..the seven rays, the central septenate of energy. shamballa these embody the will of shamballa, which is divine purpose. they work as life energy, as quality, and produce appearance. each is presided over by one of the seven spirits before the throne; by one of the seven ray lords. each of these rays has its seven subrays which relate it to all the other rays. these seven rays can, under divine purpose, be re-absorbed into the three and then into the one. 3. the lesser seven..the seven types of men and also the seven root races. humanity these embody the intelligence of the logos as it expresses itself through creativity. they are l

ra, implemented and energised through the seven planetary centres. the three buddhas of activity (who are also members of the great council) are expressions of the counterparts on cosmic levels of the energies latent in the three permanent atoms in the three worlds of human endeavour. this is again a dangerous parallel to propose for as a symbol it lacks any true analogy. the seven spirits before the throne of god are also members of the council, and each of them is in close rapport and contact with one or other of the seven sacred planets in our solar system, and can thus draw upon the energies which they embody. it will therefore be apparent to you inferentially, how comparatively few of the members of our hierarchy have yet been able to reach the state or condition of development which

can dim. seize on the cup and swiftly drain, delay not for the pain. the empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life. the listening pilgrim listen, o pilgrim, to the chanting of the word by the great deva lords. hush all earth vibration, still the restless strivings of lower mind, and with ear intent hark to the sounds that rise to the throne of the logos. only the pure in heart can hear, only the gentle can respond. the stormy sounds of all earth struggle, the shrill vibration of the watery sphere, the crashing note marking the place of thought, dims the sound and shuts out the tone. he who is silent, quiet and calm within, who sees all by means of light divine and is not led by light reflected within the threefold spheres

ALICE BAILEY THE LABOURS OF HERCULES

cal plane, but you become a spiritual creature working in mental matter. you are no longer held by form, but have so dealt with it that you have raised it to the head consciousness and from the head you control your throat, your heart, your solar plexus and every part of your body. you do this not by centering on them, not by thinking about them, but by living as a conscious son of god seated on "the throne between the eyebrows, the ajna center (or pituitary gland) as the hindus name it. that is the second great ascension. the final ascension is that which marks the emancipation of the initiate of very high degree who becomes consciously a world savior. but it is the second initiation, the raising up of the lower psychic nature, on which we have to work so that every desire, mood and every

AN INTRO TO STUDY OF THE KABALAH

of the adam oilah or archetype, perfect and immutable. in the second world of briah reside the archangels headed by "metatron" related to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious resemblance to the greek words met thronon, beside or beneath the throne of god; but this derivation is fanciful. he rules the other archangels of the universe, who govern in their courses all the heavenly bodies, and the evolutions of the dwellers on them: he is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, r

APOCALYPSE MOSES

ory" 6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and

lowing with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou? can the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we think not to be found by thee, lord, that we hide, but i was afraid, because i am naked, and i was ashamed before thy might (my) master" 3 god saith to him "who showed the

in paradise on the earth and seth grieved exceedingly over him. chapter 39. 1 and god saith to him 'adam, what hast thou done? if thou hadst kept my commandment, there would now be no rejoicing among those who are bringing thee down to this place. 2 yet, i tell thee that i will turn their joy to grief and thy grief will i turn to joy, and i will transform thee to thy former glory? and set thee on the throne of thy deceiver. 3 but he shall be cast into this place to see thee sitting above him, then he shall be condemned and they that heard him, and he shall be grieved sore when he seeth thee sitting on his honourable throne' chapter 40. 1 then god spake to the archangel(s) michael (gabriel, uriel, and raphael 'go away to paradise in the third heaven, and strew linen clothes and cover the bo

BASIL VALENTINE TWELVE KEYS

the earth, and then again restore it to your earth, as the water in the strait of euripus frequently leaves the shore, and then covers it again until it arrives at a certain limit. when thus the palace has been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and filled the palace with good things, it is ready for the king to enter, and take his seat upon the throne. but you should notice that the king and his spouse must be quite naked when they are joined together. they must be stripped of all their glorious apparel, and must lie down together in the same state of nakedness in which they were born, that their seed may not be spoiled by being mixed with any foreign matter. let me tell you, in conclusion, that the bath in which the bridegroom is pl

BLACK WITCHCRAFT

the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle be

BLAVATSKY H P ANTHROPOGENESIS

lhas (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "flames" are a hierarchy of spirits parallel to, if not identical with, the "burning" fiery saraph (seraphim) mentioned by isaiah (vi. 2-6, those who attend, according to hebrew theogony "the throne of the almighty" melha is the lord of the "flames" when he appears on earth, he assumes the personality of a buddha, says a popular legend. he is one of the most ancient and revered lhas, a buddhist st. michael (b) the word "below" must not be taken to mean infernal regions, but simply a spiritual, or rather ethereal, being of a lower grade, because nearer to the earth, or one step high

e phenomenon[[vol. 2, page] 111 the shells of sheba hachaloth. the entire scheme is in the "chaldean book of numbers" and even in the zohar, if one only understood the meaning of the apocalyptic hints. first comes en-soph, the "concealed of the concealed" then the point, sephira and the later sephiroth; then the atzilatic world, a world of emanations that gives birth to three other worlds- called the throne, the abode of pure spirits; the second, the world of formation, or jetzira, the habitat of the angels who sent forth the third, or world of action, the asiatic world, which is the earth or our world; and yet it is said of it that this world, also called kliphoth, containing the (six other) spheres[[hebrew, and matter, is the residence of the "prince of darkness" this is as clearly state

ested world) the legions of satan. these are the unmanifest and the manifest; the free and the bound (in matter: the virginal and the fallen. and both are the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan is the shadow of the lord: god in the manifested world "the throne of satan is the footstool of adonai- that footstool being the whole kosmos (vide part ii "is pleroma satan's lair) when the church, therefore, curses satan, it curses the cosmic reflection of god; it anathematizes god made manifest in matter or in the objective; it maledicts god, or the ever-incomprehensible wisdom, revealing itself as light and shadow, good and evil in nature, in the o

and that "dragon" was the mystic appellation of the "sons of wisdom; from this knowledge came his definition, as cruel as it was arbitrary "serpents and giants signify demons" i.e, not "spirits" but devils, in church parlance "what would you say to our affirmation that the chinese- i speak of the inland, the true chinaman, not of the hybrid mixture between the fourth and fifth races now occupying the throne, the aborigines who belong in their unallied nationality wholly to the highest and last branch of the fourth race- reached their highest civilization when the fifth had hardly appeared in asia (esoteric buddhism, p. 67. and this handful of the inland chinese are all of a very high stature. could the most ancient mss. in the lolo language (that of the aborigines of china) be got at and t

s work, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with the meridian, and part of the zodiac would descend from the north pole to the north horizon; crossing the eight coils of the serpent (eight sidereal years, or over 200,000 solar years, which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e, the throne of jove. up this ladder, then, the gods, i.e, the signs of the zodiac, ascended and descended (jacob's ladder and the angels. it is more than 400,000 years since the zodiac formed the sides of this ladder. this is an ingenious explanation, even if it is not altogether free from occult heresy. yet it is nearer the truth than many of a more scientific[[vol. 2, page] 358 the secret doctrin

he same manner neptune divided atlantis between his ten sons. one of them had. the extremity of the atlantis- which "is probably the old continent. this atlantis was overwhelmed by a flood. and it seems that by atlantis we should understand the antediluvian earth over which ten princes were born to rule according to the mythology of the west (and of the east, also) but seven only of them sat upon the throne (vol. iii. p. 286. some also are of opinion that of the seven dwipas six were destroyed by a flood (vol. viii. p. 367. wilford takes it to be "gades which included spain" but it was plato's island- rather[[vol. 2, page] 407 the puzzles of antiquity. perished soon after the upheaval of the two americas- the two varshas of pushkara. this may be demonstrated, moreover, on an astronomical c

o us unsolvable before we had studied the doctrine of the mazdean ferouers, and learnt that the ferouer was the spiritual potency, at once image, face, and the guardian of the soul which finally assimilates the ferouer (memoires a l'academie, vol. v, p. 516) this is almost correct. among other absurdities, the kabalists maintain that the word metatron being divided into[[meta, thronon, means near the throne. it means quite the reverse, as meta means "beyond" and not "near" this is of great importance in our argument. st. michael, then, the quis ut deus, is the translator, so to speak, of the invisible world into the visible and the objective. they maintain, furthermore, along with the roman catholic church, that in the biblical and christian theology there does not exist a "higher celestia

BLAVATSKY H P COSMOGENESIS

ypes. the very symbolism in their names, when transliterated and arranged in greek and latin, are sufficient to show it, as will be proved in several cases further on. the "sacred animals" are found in the bible as well as in the kabala, and they have their meaning (a very profound one, too) on the page of the origins of life. in the sepher jezirah it is stated that "god engraved in the holy four the throne of his glory, the ophanim (wheels or the world-spheres, the seraphim* the sacred animals, and the ministering angels, and from these three (the air, water, and fire or ether) he formed his habitation" thus was the world made "through three seraphim- sepher, saphar, and sipur" or "through number, numbers, and numbered" with the astronomical key these "sacred animals" become the signs of

it out of spirit. he designed and hewed therewith twenty-two letters of foundation, three mothers and seven double and twelve single, and one spirit out of them. three: water out of spirit; he designed and hewed with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the throne of glory and the wheels, and the seraphim and the holy animals and the ministering angels, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founded his dwelling" show clearly that in the kabala, as in india, the deity was considered as the universe, and was not, in his origin, the extra-cosmic god he is now[

waiting for the force which is to make aerial navigation something more than a dream. as easily as men communicate with their offices from their homes by means of the telephone, so will the inhabitants of separate continents talk across the ocean. imagination is palsied when seeking to foresee the grand results of this marvellous discovery, when once it is applied to art and mechanics. in taking the throne which it will force steam to abdicate, dynaspheric force will rule the world with a power so mighty in the interests of civilization, that no finite mind can conjecture the results. laurence oliphant, in his preface to 'scientific religion' says 'a new moral future is dawning upon the human race- one, certainly, of which it stands much in need' in no way could this[[vol. 1, page] 561 et

rical figures, that christian theology has evolved its self-created human and personal god, the monstrous head from whence flow in two streams the dogmas of salvation and damnation. this is so true that even those clergymen who would be philosophers and who were masons, have, in their arbitrary interpretations, fathered upon the ancient sages the queer idea that "the monad represented (with them) the throne of the omnipotent deity, placed in the centre of the empyrean to indicate t.g.a.o.t.u- read "the great architect of the universe" a curious explanation this, more masonic than strictly pythagorean. nor did the "hierogram within a circle, or equilateral triangle[[footnote(s "science of numbers" by the rev. g. oliver (p. 36[[vol. 1, page] 614 the secret doctrine. ever mean "the exemplific

BLUE EQUINOX

63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss

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

good, in all matters pertaining to their labour and means of livelihood. each guild chooses the man most eminent in it to represent it before the areopagus of the eighth degree; and all disputes between the various guilds are argued before that body, which will decide according to the grand principles of the order. its decisions pass for ratification to the sanctuary of the gnosis, and thence to the throne. epopts and pontiffs of this exalted grade are bound to live in isolation for four consecutive months in every year, meditating the mysteries revealed to them. the ninth degree.the sanctuary of the gnosis.is synthetic. the prime duty of its members is to study and practice the theurgy and thaumaturgy of the grade; but in addition they must be prepared to act as direct representatives of

st every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previ

BOOK OF ENOCH

firmament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both h

f the holy and honoured angels, who was with me, and was in charge of them, 25.1] answered me and said to me: enoch, why do you ask me about the fragrance of this tree, and why do you inquire to learn? 25.2] then i, enoch, answered him saying: i wish to learn about everything, but especially about this tree. 25.3] and he answered me, saying: this high mountain, which you saw, whose summit is like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteo

thought were being referred to. the second parableabout those who deny the name of the dwelling of the holy ones and of the lord of spirits. 45.2] they will not ascend into heaven nor will they come upon the earth; such will be the lot of the sinners who deny the name of the lord of spirits who will thus be kept for the day of affliction and distress. 45.3] on that day the chosen one will sit on the throne of glory and will choose their works. and their resting places will be without number and their spirits within them will grow strong when they see my chosen one and those who appeal to my holy and glorious name. 45.4] and on that day i will cause my chosen one to dwell among them and i will transform heaven and make it an eternal blessing and light. 45.5] and i will transform the dry gr

ray, and praise, and give thanks, and bless, in the name of the lord of spirits. because of the blood of the righteous that has been poured out. and because of the prayer of the righteous, so that it may not cease in front of the lord of spirits, so that justice might be done to them, and that their patience may not have to last forever" 47.3] and in those days, i saw the head of days sit down on the throne of his glory and the books of the living were opened in front of him and all his host, which dwell in the heavens above, and his council were standing in front of him. 47.4] and the hearts of the holy ones were full of joy that the number of righteousness had been reached, and the prayer of the righteous had been heard, and the blood of the righteous had not been required in front of th

BOOK T

nuscripts n, o, p, q, r, and an unlettered theoricus adeptus minor instruction a description of the cards of the tarot with their attributions; including a method of divination by their use h r u the great angel is set over the operations of the secret wisdom "what thou seest, write in a book, and send it unto the seven abodes which be in aushiah "and i saw in the right hand of him that sate upon the throne a book, sealed with seven seals "who is worthy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight

and queen: a princess powerful and terrible: a queen of queens- an empress- whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the fo

courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 degree taurus to 20 degree gemini. fire of air king of the sylphs and sylphides. xiv. the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child's head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dign

BOOK OF BLACK SERPENT

e appointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest ser

escend upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which accompany them; they are ruled by galgalliel, who rules over the globe of the sun; and they rule under the dominion of the seven great angelick princes. the hosts and choir of angels the host of angels are eleven in number and these are their names: sallisim, parashim, gibborim, sebahim, geduthim, me

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ess and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height a

CHRONOLOGIA RORISPERGIUS

orm 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 to form a protestant league of defence against the catholic league, which was working at preventing the accession of henry of navarre to the throne of france, calling itself the confederation militiae evangelicae, according to simon studion s naometria (1604. 1587 jo. pistorius (pisstorii)sefer yetzirah (2nd latin version) appeared in the first and only volume of "artis cabalisticae scriptores" under the editorship of pistorius. differs from postel, 35 yrs later. some say paul riccius, others say john reuchlin either wrote it. a th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

f hers were the very same whom she formerly placed at the trees. she was not now, as before, in sky-colour, but arrayed in a snow-white glittering robe, which sparkled with pure gold, and cast such a lustre that we could not steadily look at it. both the pages were dressed in the same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our benches, yet everyone stayed in his own place. now she having showed to us, and we again to her, all respect and reverence, in a most pleasant tone she began to speak as follows: the king, my gracious lord he is not far away, page 18 nor is his dearest bride, betrothed to him in honour. they have now wit

theless was a huge mistake. for it was again the virgin of yesterday, who had arrayed herself all in red velvet, and girded herself with a white scarf. on her head she had a green wreath of laurel, which greatly suited her. her train was now no more of small tapers, but consisted of two hundred men in armour, who were all (like her) clothed in red and white. now as soon as they were alighted from the throne, she came straight to us prisoners, and after she had saluted us, she said in few words: that some of you have been aware of your wretched condition is hugely pleasing to my most mighty lord, and he is also resolved you shall fare the better for it. and having seen me in my habit, she laughed and said, goodness! have you also submitted yourself to the yoke? i imagined you would have mad

garden unbound, and to be present at the execution of the sentence. now as soon as every man had come forth, the virgin mounted up into her high throne, requesting us to sit down upon the steps, and to appear at the judgement; which we did not refuse, but left everything standing upon the table (except the goblet, which the virgin committed to the pages keeping) and went forth in our robes, upon the throne, which moved by itself as gently as if we passed through the air, till in this manner we came into the garden, where we all arose together. this garden was not extraordinarily curious, but it pleased me that the trees were planted in such good order. besides, there ran in it a most costly fountain, adorned with wonderful figures and inscriptions and strange charpage 31 acters (which, go

COLLIER IRENE CHINESE MYTHOLOGY

g up the world. certain that he had 110 the pilgrimage somersaulted to the ends of the earth, monkey laughed at how easily he had met the buddha s challenge. just to mark his spot, he took out a hair from his head and transformed it into a brush. with his finest calligraphy, he wrote monkey, the great sage, reached this place. then he somersaulted with great joy back to the palace, eager to claim the throne. the buddha smiled and showed monkey the palm of his hand. there next to the middle finger were the miniature words monkey, the great sage, reached this place. monkey realized that he had not reached the end of the world, but had merely jumped halfway across the buddha s hand. the buddha grabbed monkey and sealed him inside a stone box high on a mountaintop. he left monkey there, inside

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

n, who was related to the scottish dukes of argyll and the campbells. one of her ancestors, anna campbell, the countess of balcarras and argyll, was the governess to the prince of orange, later king william, who granted the charter to the bank of england and caused such untold misery in ireland. archibald campbell, the first duke of argyll, travelled with william on his journey to england to take the throne in 1688. the present earl of balcarras is related to viscount cowdray (weetman john churchill pearson, whose mother was the daughter of lord spencer churchill. these were some of the connections around the 'people's revolutionary, karl marx. a tiny elite are coordinating all these apparently unconnected events. so when you see how the same people support and fund 'opposites' like marxis

s, basil lubbock names the the one party states 313 owners of the british vessels engaged in the opium trade as the east india company; jardine matheson; dent and co; pybus bros; russell and co; cama bros; duchess of atholl; the earl of balcarras; king george iv, the prince regent; the marquis of camden; and lady melville. it was lady melville's ancestor, george, who welcomed william of orange to the throne and was made lord privy seal. after the second opium war, which ended in 1860, the british merchant banks and trading companies established the hong kong and shanghai corporation as the central bank of the far east drug industry. according to all research i have read about the drug network, the hong kong and shanghai bank, with its global connections, continues to be a financial centre

DAVID ICKE CHILDREN OF THE MATRIX

firmed that both george w. bush and "opponent" al gore were of royal descent with bush the "bluer" of the two. purely by knowing his bloodline and watching the behind-the-scenes developments, i was able to predict three years before the 2000 election that george blood brothers 79 w. bush would be the next president of the united states. bush is closely related to every european monarch on and off the throne including the king of albania and has kinship with every member of britain's royal family, the report said. he is a 13th cousin of britain's (seriously reptilian) queen mother, and her daughter queen elizabeth, and is a 13th cousin once removed of the heir to the throne, prince charles. bush has a direct descent from henry iii and from henry viii's sister mary tudor, who was also the wi

. they have expanded their power out of the near and middle east by sea and land over the centuries. they became the leaders in royalty, politics and finance, wherever they went. then came a key period when they could begin to "go global" once again. when william of orange, 108 children of the matrix one of the bloodlines, crossed the english channel from holland in 1688, he was manipulated on to the throne of england to rule jointly with queen mary. this was the symbolic coming together of the bloodlines that had made their way into europe by land with those that were taken to the british isles long before by the sumer empire and even those who had survived the atlantean cataclysms in britain. william's invasion came ashore close to the same spot where brutus landed around 1103bc with his

DAVID ICKE THE BIGGEST SECRET

ristianity. the leadership in amsterdam wasthe successors to the black magicians of babylon. they were reptilians operatingmostly, but certainly not always, within the white race. it was while the black nobilityhad their base in amsterdam that the dutch people were used to begin the whitesettlement of south africa. in 1689, one of this black nobility, called william oforange, was manipulated onto the throne of england and at this time the reptile-aryanleadership in amsterdam moved to london to connect with the other reptile-aryanbloodlines who had settled in london and britain thousands of years before. londonbecame even more the epicentre of their increasingly global operations. it was after thisthat british people were used to settle south africa and they went to war with thedutch people

en the dutch and the british and the great plague killed68,000 londoners and caused two thirds of the people to leave the city. in 1666, onseptember 2nd, the great fire of london destroyed the city and was blamed, forhistorical purposes, on a baker in pudding lane. this happened while the plans werebeing arranged for william of orange to become king of england. when he arrivedfrom holland to take the throne, many branches of the brotherhood bloodlines united inlondon or new troy to create their operational headquarters. london, thanks to thefire, had created a blank sheet of land on which they could build their new financialcentre. and who was the main architect of the new london? a high initiate of thebrotherhood network called sir christopher wren. all a coincidence? replicas of stpauls

andthe idea that they are from the bloodline of jesus is a play on words, or, rather, a play ondeities, by the priory of sion. jesus is another name for nimrod/tammuz, the father-sonof babylon. therefore, i would suggest, the bloodline of jesus is really the bloodlineof the nimrod brotherhood, the reptile-aryans. also, the priory of sion say they arededicated to restoring the merovingian line to the throne of france. they never werethe monarchy of france, because it didnt exist at that time. its all nonsense anddesigned to hide the real agenda of the priory of sion which is a babylonianbrotherhood front. what all these diversions obscure is a simple and devastating truth.the grant of arms or symbol of the dragon bloodine in sumer was called a gra-al,also known as the mark of cain. the bib

danjous father-in-law and great159uncle and when the meeting took place, rene, was present.5 to fulfil her mission, shesaid, according to the official tale, she needed rene, a horse, and: some good men totake me into france. historians who chronicled renes life suggest that he left withjoan to meet with charles and was at her side in her victorious battles against theenglish which put charles on the throne. his whereabouts cannot be accounted forbetween the years 1429-1431, the very years when joan of arc was at the peak of hermilitary career. joan was eventually burned at the stake by the inquisition as a witchand it is very clear when you look at the evidence that her whole story was anotherhistorical smokescreen. we are supposed to believe that this young girl from a poorbackground kno

n de saint-remy and, according to several accounts, he was thegrandfather of the most famous psychic-astrologer of all time, nostradamus. thismakes sense because in the 16th century nostradamus was closely connected to thehouse of lorraine and its offshoot, the house of guise, as they pursued a bloodycampaign of assassination against their bloodline rivals in a bid, ultimatelyunsuccessful, to win the throne of france. his very name gives his background away.nostradamus real name was michel de notre dame, michael of our lady. the frenchwriter and investigator, gerard de sede, who it seems had insider contacts, claimed thatnostradamus was an agent for the houses of lorraine and guise and was using hisposition as astrologer to the french court to manipulate on their behalf. de sede furthersug

church of england, independent of rome.he made himself the head of the new church in the act of supremacy of 1534 andunleashed a bloody purge against roman catholics. henry was succeeded by his onlyson, edward, but after he died at the age of 15, he was replaced by henrys daughter,mary. she was a staunch roman catholic who earned the title bloody mary for herpurge of protestants. mary had secured the throne by executing her rival, lady janegrey, the six-day queen. with marys death came the legendary reign of elizabeth i,henrys daughter by anne boleyn. elizabeth executed her rival, mary queen of scots,from the house of stuart, and elizabeth proceeded to restore the church of englandwith herself as supreme head. she ordered a purge against catholics which was to earnher the title of bloody e

f philippe the fair, and their subsequentreturn to france as the scots guard. it also connects this group with the priory of sion.the figure which encapsulated these connections was james vi of scotland, whosucceeded elizabeth i and became james i of england and scotland. he was the onlychild of mary queen of scots. the stuart bloodline with its connections to the reptilianmerovingians was now on the throne of both england and scotland. under jamess166patronage, the scottish and templar knowledge and the rosicrucian knowledge offrancis bacon and others could merge and become united under the name, freemasonry.so could the knowledge of the reptilian house of lorraine, another bloodline of kingjames. he had the whole set, this guy. for this reason, and others, you find the namesjames and st

DEITUS

to church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restric

DEMONIC BIBLE

he glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renounce all gods. and i proclaim that satan lucifer is

i am leviatan. come forth, lord of the underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon thee. queen of the underworld, i conjure thee

ave given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord of the underworld and the dead. i have taken the queen of the dead, as my wife and as my lover. once again, i return to the earth, reborn in the image of satan. i am reborn in the image of satan, as a living demon in the flesh (dip forefinger of left hand in anointing oil, form inverted pentagram on forehead. i am ordained as a priest of the dark lord and an a

al; and i am leviatan. come forth, lord of the earth, and manifest thyself. come forth, lord of the earth, and manifest thyself. invocation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure and fertility, come forth and manifest thyself. queen of the earth, i invoke thee. queen of the earth, i summon thee. queen of the earth, i conjure thee. come forth, queen of the earth, an

18 enochian keys and the call of the 30 aers. with all the strength of my being, i imagined myself rising up and battling the angels of heaven, finally bringing the archangel michael to his knees before me. after invoking the 30 ayres, i recited the following statement, repeating each line three times: i have risen up waging war on the heavens, by stealth i have conquered the heavens, i sit upon the throne of all creation, as lord of heaven, and earth, and hell. i force all the angels to kneel and supplicate themselves before me. i crucify jesus upon his cross. i rape the virgin mary and make her my concubine. i mock the cabala saying, i am the yod he vau he, i am the divine tetragrammaton, i am yahweh, i am allah, i am the elohim. i mock the cabala as i sit upon the throne of all creatio

eviatan. i have opened the nine locks of the abyss and have received the mark of the beast. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have been reborn in the image of satan, as a living demon in the flesh. i have been ordained as a priest of the dark lord and ambassador of his infernal empire. i have sat upon the throne of the infernal empire as lord of the living and the dead. i have taken the dark goddess as my wife and as my lover. i have crossed the planetary spheres, the seven spheres above the earth, i have walked amonst the azonei, the unzoned ones, and the wanderers from the wastes. i have performed the ritual of descent. i have descended to the realm of chaos. i have become one with the ancien

f descent. i have descended to the realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the earth i have become a dark god upon the earth. i have risen up waging war on the heavens and, by stealth, have conquered the heavens. i have sat upon the throne of all creation as lord of heaven, of earth, and of hell. i have spoken the word of the aeon and become magus of the aeon. by thelema, and by xeper, i have become deitus. general invocation for calling any of the spirits i call all the forces of darkness into myself, into this body, this temple which i have prepared and set apart to the dark lord. i call all the forces of darkness into

DIABOLUS

n the time of noah, was most feared for his murdering of many kings. ahriman appeared in the legend of zohak14 first visited zohak, the son of king mirtas, disguised as a noble visiting. his words were empowering, as one who sought to become something other- if thou wilt listen to me, and enter into a covenant, i will raise thy head above the sun thus the prince listened to ahriman. he later took the throne and became king. ahriman taught him the arts of magic and zohak slowly became what the just called a tyrant king. it was soon after that ahriman appeared to the king as a youth who was a cook. he was employed to prepare dishes for the king, and instead of herbs and various foods he prepared him the flesh of animals, which made the king strong and as fierce as a lion. the king had the yo

and every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means t

survived in the cults of yezidism. the shaykh known as ayn al-qozat hamadani was perhaps one of the most rebellious figures of his time, champion to a higher intellect and satanism in a pure form of selflove and evolution to god itself, hamadani suggested an alternate path through sufism which was considered blasphemy to the fundamentalists of islam. ayn al-qozat wrote that the black light above the throne is the light of eblis, which he called the dark tresses of god, compared also to the divine light of darkness. al-qozat suggested that satan had a pride in love that he would not accept any but his creator. while in an initiatory sense, the foundations of god may represent a self-possibility and non-union with the natural order. by this separation and initial recognition of difference c

DION FORTUNE MYSTICAL QABALA

ne, and the latter a warrior king in his chariot. these are the constructive and destructive principles respectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed

it teaches him that he is justified [page 118] in his operations and that man is not required to wait upon the word of the lord, but may call upon god to hear him. mystical qabala page 79 21. the angels of kether, operating in the yetziratic world, are the chaioth ha qadesh, holy living creatures, and their name carries the mind to the chariot vision of ezekiel and the four holy creatures before the throne. the fact that the four aces of the tarot, assigned to kether, are regarded as representing the roots of the four elements of earth, air, fire, and water further bears out this association. we may look, then, to kether as the fountain-head of the elements. this concept clears up many occult and metaphysical difficulties that occur if we limit their operation to the astral plane and rega

at the sepher ye irah says of two of the sephiroth that they are exalted above every head-a contradictory statement; yet in the fact that it is made with regard to chokmah and malkuth there is illumination for us if we ponder its significance. chokmah is the supernal father, malkuth is the inferior mother, and the text which declares her exaltation above every head also says that she sitteth upon the throne of binah, the superior mother, the negative counterpart of chokmah. now chokmah is the most abstract form of force, and malkuth is the densest form of matter; so in this statement we have a hint that each of this pair of extreme opposites is the supreme manifestation of its own type; and both are equally holy in their different ways. 17. we must distinguish between the fertility rite, t

tree: at the bead of the pillar of severity in the supernal triangle. yetziratic text: the third intelligence is called the sanctifying intelligence, the foundation of primordial wisdom; it is also called the creator of faith, and its roots are in amen. it is the parent of faith, whence faith emanates. titles given to binah: ama, the dark sterile mother. aima, the bright fertile mother. khorsia, the throne. marab, the great sea. god-name: jehovah elohim. mystical qabala page 94 archangel: tzaphkiel. order of angels: aralim, thrones. mundane chakra: shabbathai, saturn. spiritual experience: vision of sorrow. virtue: silence. vice: avarice. correspondence in microcosm: the right side of the face. symbols: the yoni. the kteis. the vesica piscis. the cup or chalice. the outer robe of concealm

have their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of the higher triad, and these hints have a deep significance. binah links with malkuth as the root with the fruit. this is indicated in the yet ziratic text of malkuth, in which it says "she sitteth upon the throne of binah" it is for this reason that a hard and fast attribution of the gods of other pantheons to the different sephiroth is impracticable. aspects of isis are to be found in binah, netzach, yesod, and malkuth. aspects of osiris are to be found in chokmah, chesed, and tiphareth. this comes out clearly in greek mythology, wherein the different gods and goddesses are given descnptive tit

binah is the vision of sorrow. a vision which calls to ruind the picture of the virgin weeping at the foot of the cross, her heart pierced by seven swords. we also recall the teaching of the buddha that life is sorrow. the idea of subjection to sorrow and death is implicit in the idea of the descent of life to the planes of form. 44. the yetziratic text of malkuth, already referred to, speaks of the throne of binab. one of the titles given to the third sephirab is khorsia, the throne; and the angels assigned to this sephirah are called the aralim, which also means thrones. now a throne essentially suggests the idea of a stable basis, a firm foundation, upon which the wielder of power takes his seat and cannot be moved. it is, in fact, a thrust-block which takes the back-pressure of a forc

ial gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mothe

DION FORTUNE PSYCHIC SELF DEFENSE

tablishes a sphere of its own, unconnected with the cosmic system. consequently, each sphere of the cosmos has its counterpart in chaos, in miniature, it is true, but nevertheless potent and functional. each sphere, in the course of its evolution, builds up an oversoul which is called by different names in different systems. in the qabalistic system we call them the archangels, the spirits before the throne. the sphere of the sun is represented by raphael, the sphere of the moon by gabriel. the obverse sephiroth, or qlippoth, build up in exactly the same way. in the habitations of hell these two are known as the disputers and the obscene ones, whose names sufficiently indicate their characters. the sphere of the sun is also the point of manifestation of the messiah or saviour upon earth. t

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

vol. ii, p. 40f; schweinfurth, im herzen von africa, bd. ii, kap. 16, p. 131 ff. that the pigmies paid tribute to the egyptians is certain from the passage "the pigmies came to him from the lands of the south having things of service for his palace; see d michen, geschichte des alten aegyptens, berlin, 1887, p. 7. 4] p. xxvi of the god [osiris] before his great throne. the two beings who are over the throne of the great god proclaim pepi to be sound and healthy [therefore] pepi shall sail in the boat to the beautiful field of the great god, and he shall do therein that which is done by those to whom veneration is due"[1] here clearly we have a reference to the historical fact of the importation of a pigmy from the regions south of nubia; and the idea which seems to have been uppermost in t

f 36 [8/10/2001 11:22:56 am] this chapter has no vignette. chapter xliv. the chapter of not dying a second time. this chapter has no vignette. chapter xlv. the chapter of not seeing corruption. this chapter has no vignette. chapter xlvi. the chapter of not decaying, and of living in the underworld. this chapter has no vignette. chapter xlvii. the chapter of not carrying off the place (or seat) of the throne from a man in the underworld [1. or the deceased holding a knife and staff and standing before. 2. for the variant vignettes see naville, todtenbuch, bd. i, iii. 57] p. xxxvi theban version: list of chapters. this chapter has no vignette. chapter xlviii [the chapter of a man coming against] his enemies. this chapter has no vignette. chapter xlix* the chapter of a man coming forth agains

the renewal of youth in a future life was the aim and object of every egyptian believer. to this end all the religious literature of egypt was composed. let us take the following extracts from texts of the vith dynasty as illustrations- 1. ha unas an sem-nek as met-th sem-nek anxet hail unas, not hast thou gone, behold [as] one dead, thou hast gone [as] one living hems her xent ausar. to sit upon the throne of osiris.[2 [1# recueil de travaux, t. v, p. 167 (1. 65. 2. recueil travaux, t. iii, p. 201 (1. 206. the context runs "thy sceptre is in thy hand, and thou givest commands unto the living ones. the mekes and nehbet sceptres are in thy hand, and thou givest commands unto those whose abodes are secret] p. lvi 2. o ra-tum i-nek sa-k i-nek unas. sa-k pu en o ra-turn, cometh to thee thy son

actually" that which only appears in painting on the walls of the tomb. m. am lineau combats this interpretation, and agrees with m. maspero's rendering of "juste de voix; see un tombeau gyptien (in revue de l'histoire des religions, t. xxiii, pp. 153, 154. it is possible that maa-kheru may mean simply "blessed] p. 1xxv and his ka is triumphant.[1] he sits on a great throne by the side of god.[2] the throne is of iron ornamented with lions' faces and having the hoofs of bulls.[3] he is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth.[4] he receives the urerit crown from the gods,[5] and from the great company of the gods of annu.[6] he thirsts not, nor hungers, nor is sad;[7] he eats the bread of ra and drinks what he drinks dai

ead, thy head-dress is upon thy shoulders, thy face is before thee, and those who sing songs of joy are upon both sides of thee; those who follow in the train of god are behind thee, and the divine the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (17 of 21 [8/10/2001 11:23:21 am] forms who make god to come are upon each side of thee. god cometh, and pepi hath come upon the throne of osiris. the shining one who dwelleth in netat, the divine form that dwelleth in teni, hath come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy

ion of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. as a son fighteth for his father, and as horus avenged osiris, even so doth horus defend pepi against his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recuei

against his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recueil de travaux, t. iv, p. 46 (l. 405. 3. ibid, t. iii, p. 202 (1. 209. 4. ibid, t. iv, p. 51 (1. 447 f. 5. ibid, t. v, p. 53 (l. 340. 6. ibid, t. 8, p. 104 (l. 665. 7. ibid, t. v, p. 159 (ll. 1-21] p. lxxviii "standest avenged, endowed with all things like unto a god, and equipped with all the forms of osiris upon the throne of khent-amenta. thou doest that which he doeth among the immortal shining ones; thy soul sitteth upon its throne being provided with thy form, and it doeth that which thou doest in the presence of him that liveth among the living, by the command of ra, the great god. it reapeth the wheat, it cutteth the barley, and it giveth it unto thee. now, therefore, o pepi, he that hath given unto

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

g three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support

ELLIS LOW TWELVE 1907

treaty of peace at versailles only three days before. all the money paid for the guns and for chartering the vessel was a dead loss, which fell upon captain boynton. having the rifles on his hands, he decided that, instead of trying to deliver them in cuba, he would dispose of them to don carlos, who was stirring up things in spain, with 192 a soldier of fortune the object of placing himself upon the throne. the pretender eagerly seized the chance thus offered, and before entering spain, in april, 1872, pledged himself to pay a generous sum for the rifles. the delivery was made, and captain boynton furnished several cargoes to the carlists during the uprising, which continued to a greater or less extent for three years. no man could have been more intrepid than he. he bought several vessel

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

idable offspring. the classic writers have perpetuated similar beliefs of the hero race, all of them born either from the love of the gods for women, or of the preference shown for a goddess by some mortal man. the persian, jewish, and muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. in the latter, the name of azazil is given to the hierarchy nearest the throne of god, to which the mohammedan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrection. the examiners, moukir and nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives. the parallel belief in the talmud is an

p and establish a homeland in egypt. their rulers were known as the fatimids, after fatima the daughter of muhammad. the fatimids, who turned cairo into a major city and created their famous university, ruled until 1173, when they were driven out by sunni muslims (the majority party in the world of islam. in the wake of the fall of the fatimid dynasty, two parties arose, each attempting to regain the throne. the first supported the fatimid prince, al-tayyib. the other supported al- tayyib s brother nizir. unable to regain the throne, the niziriyah moved their headquarters to syria and resumed the underground existence that had been standard in the ismaili community prior to the dynasty in egypt. in expectation of the imminent arrival of the madhi, they also introduced the doctrine of repud

as borne away through the roof. the affair of the diamond necklace it was during this period that cagliostro became implicated in the extraordinary affair of a diamond necklace. he had been on terms of great intimacy with the cardinal de rohan. countess de lamotte had petitioned that prince for a pension on account of long aristocratic descent. de rohan greatly desired to become first minister of the throne, but marie antoinette, the queen, disliked him and stood in the way of this an honor. lamotte soon discovered this and, for purposes of her own, told the cardinal that the queen favored his ambitions. she then either forged, or procured someone else to forge, letters to the cardinal claiming to come from the queen, some of which begged for money for a poor family in which her majesty wa

s and failings, and exposing them in their worst light. in the 71st psalm, enemies (v. 10) are identified with satans or adversaries (v. 13. the only other places in the old testament where the word occurs, are in the book of job, and the prophecy of zechariah. in the book of job, satan appears with a distinct personality, and is associated with the sons of god, and in attendance with them before the throne of jehovah. he is the cynical critic of job s actions, and in that character he accuses him of insincerity and instability; and receives permission from jehovah to test the justice of this accusation, by afflicting job in everything he holds dear. we have here the spy, the informer, the public prosecutor, the executioner; all embodied in satan, the adversary: these attributes are not am

narrowly escaped being executed as a heretic. he fled to holland in the early 1730s and in 1742 took up residence in london. falk ran a secret occult group out of his home on london s east side and had an alchemical laboratory in one of the houses on london bridge. he led a colorful career as a magician and appeared as the teacher of a number of prominent people such as theodore, the pretender to the throne of corsica. falk did various rituals to assist theodore in his efforts to regain his royal inheritance. he also worked with the duke of orleans, also known as philippe egalite, to whom he gave a ring of lapis lazuri (some accounts suggest a talisman) to assist in the process of gaining the french throne. though he did not succeed, supposedly he passed the ring to his son who in 1830 bec

and lord protector of england during the king s minority. although humphrey was very popular in england, he was not without enemies, and one of the most bitter of these was henry beaufort, cardinal of winchester, great-uncle to the king. beaufort brought a charge of witchcraft against the duchess of gloucester, hoping thus to destroy her husband s power as the actual head of the realm and heir to the throne in the event of the king s death. it was supposed that the duchess had first resorted to witchcraft in order to gain the affections of humphrey. when she became his second wife and the death of the duke of bedford had removed all but one barrier between her and a crown, she set about to secretly remove that barrier.the unfortunate king. to assist in her plot, she was said to have sought

e templars and also on whether to condemn the memory of boniface viii. duese was in favor of suppressing the templars but rejected condemnation of boniface. in 1312 duese was made bishop of porto, and four years later was elected to the pontifical crown and scepter as pope john xxii. from that time on he lived at avignon, but his life was by no means a quiet or untroubled one. early in his papacy the throne of germany became vacant. louis of bavaria and frederick of austria both contended for it, and pope john offended many by supporting frederick. later he raised a storm by preaching a somewhat unorthodox sermon purporting that the souls of those who die in a state of grace go straight into abraham s bosom and do not enjoy the beatific vision of the lord until after the resurrection and t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

rity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capital of the empire, and the abode of the prince) and they took the most active part in all the factions that encompassed the throne, or that were formed in the vicinity of the court. encyclopedia of occultism& parapsychology. 5th ed. magi 955 in greece, and even in egypt, the sacerdotal fraternities and associations of the initiated, formed by the mysteries, had in general an indirect, although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency

mpanied jason to greece, where she was regarded as a barbarian. having conciliated king peleus, who was now a very old man, she induced him to try to regain youth by bathing in a magic cauldron she had prepared. so great was his faith in her powers that the old man unhesitatingly plunged into her cauldron and was boiled alive. her reason for this act of cruelty was to hasten jason s succession to the throne. in due course, jason would have succeeded peleus, but now the greeks would have none of either him or medea, and he was forced to leave iolcos. growing tired of the formidable enchantress to whom he had bound himself, jason sought to contract an alliance with glauce, a young princess. concealing her real intentions, medea pretended friendship with the bride-elect and sent her as a wedd

t it on, caused her to die in the greatest agony. eventually medea parted from jason. having murdered her two children by him, she fled from corinth in a car drawn by dragons to athens, where she married argeus, by whom she had a son, medus. but the discovery of an attempt on the life of theseus forced her to leave athens. accompanied by her son, she returned to colchis and restored her father to the throne, of which he had been deprived by his own brother perses. much literature has been written about the character of medea. euripides, ennius, aeschylus, and later pierre corneille made her the theme of tragedies. sources: kingsley, charles. the heroes. 1856. reprint, new york: dutton, 1963. medhurst, r. g (1920.1971) british writer on parapsychology and a leading member of the society for

le, a replica of the one believed to have been used by jesus at the last supper. uterpendragon (with merlin s magical help) seduces the wife of one of the noblemen. from that union, arthur is born. though the king married the woman, who was widowed soon after conceiving arthur, merlin advises that arthur be given to foster parents for his own protection. that action set up arthur s later claiming the throne based upon his pulling a sword from the stone. from boron s basic story, merlin s story grew and developed. by the nineteenth century, he had become the quinessential magician, and in the twentieth century the number of appearances in fantasy novels soared. sources: lacy, norris j, ed. the arthurian encyclopedia. new york: garland publishing, 1986. loomis, roger sherman, ed. arthurian l

ail much suffering on her part. she was also instructed to tell no one but her confessor. the virgin had predicted some hard times in the immediate future for the parisian clergy, but noted that the convent would not be disturbed. in fact, within a few days revolution broke out in paris. the archbishop was forced into hiding. she also predicted that in some 40 years, the ruler would be forced off the throne and the then- archbishop of paris killed. these events occurred during the franco-prussian war. on november 27, the second vision of the virgin occurred, also in the sanctuary. mary appeared dressed in white and standing on a globe. a smaller globe held in her hands was raised and then disappeared. mary then dropped her hands to her side and extended them forward with the palms forward

use the specter which appears to press upon the breast and impede the action of the lungs is generally in that form. the english and dutch words coincide with the german. the french cochemar is mulier incumbens or incubus. the swedes use mara alone, according to the historia de omnibus gothorum sueonumque regibus of j. magnus (1554, where he stated that valender, the son of suercher, succeeded to the throne of his father, who was suffocated by a demon in his sleep, of that kind which by the scribes is called mara. others we suppose germans, continued keysler, call it hanon tramp. the french peasantry called it dianus which is a corruption either of diana or of daezmonium meridianum for it seems there is a belief which keysler thought might not improbably be derived from a false interpretat

as with many of the heavenly bodies, the pleiades has attracted the speculation of people who have imposed a mythological significance on the objects seen in the night sky. and such speculations have not been limited to prescientific cultures. early in the twentieth century, the leader of the group later known as the jehovah s witnesses suggested that one of the stars of the pleiades was actually the throne of the lord god jehovah. in ancient greece, the seven prominent stars were named after the seven daughters of atlas and pleione. atlas, a titan who warred against the gods, was condemned by zeus to hold up the heavens on his shoulders. his daughters were named alcyone, asterope, celaeno, electra, maia, merope, and taygete. each has her own story from the mythological cycles. pleiades, l

EVERBURNING LAMPS

llo 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 in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material 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

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

h 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 and afterwards made predictions for th

FAUST

alleys, while foam and mist high in the air are driven. yet how superb above this tumult sallies the many-coloured rainbow s changeful being; now lost in air, now clearly drawn, it dallies, shedding sweet coolness round us even when fleeing! the rainbow mirrors human aims and action. think, and more clearly wilt thou grasp it, seeing life is but light in many-hued reflection. the emperor s palace the throne-room the state council awaiting the emperor. trumpets. courtiers of all kinds enter, splendidly dressed. the emperor ascends the throne, at his right hand the astrologer. emperor. i greet you, faithful friends and dear, assembled here from far and wide. i see the wise man at my side, but wherefore is the fool not here? a squire. a pace behind your mantle s sweep there on the stairs he f

the stairs he fell in a heap; they bore away that load of fat, but dead or drunk? no one knows that. a second squire. now at a swift, amazing pace another s pushing to his place. he s quaintly primped, in truth, and smart, but such a fright that all men start. the guards there at the doorway hold their halberds crosswise and athwartbut here he is. the fool is bold! mephistopheles [kneeling before the throne. what is accursed and welcomed ever? what s longed for, ever chased away? what s always taken into favour? what s harshly blamed, accused each day? whom don t you dare to summon here? whose name hears gladly every man? what to your throne is drawing near? what s placed itself beneath your ban? emperor. your words you may present spare! the place for riddles is not here; they are these g

ace. a knight you d find his lap, perchance, a pleasant place? another lady. he lays his arm so lightly over his head. a chamberlain that s not allowed! how thoroughly ill-bred! a lady you lords can always find some fault to cavil at. chamberlain before the very emperor to stretch himself like that! a lady he s only playing, thinks he s quite alone. chamberlain a play too should be courteous near the throne. a lady sleep captures now the charming youth completely! chamberlain and now he ll snore, quite properly and meetly! a young lady [enraptured. what fragrance with the incense-stream is blending, refreshment to my inmost bosom sending! an older lady a zephyr pierces deep into my soul, in truth! it comes from him. a very old lady it is the bloom of youth, ambrosia-like within the boy dis

ened much that mankind far and wide so fain relate but not so fain is heard by him of whom the waxing legend hath a fable spun. chorus. o lady glorious, do not disdain honoured possession of highest estate! for to thee alone is the greatest boon given: the fame of beauty transcending all else. the hero s name resounds ere he comes, hence proudly he strides, yet bows at once the stubbornest man at the throne of beauty, the all-conquering. helena enough! i ve sailed together with my consort here and now before him to his city am i sent; but what intent he harbours, that i can not guess. do i come here as wife? do i come here as queen? come i as victim for the prince s bitter pain and for the adverse fate the greeks endured so long? conquered i am but whether captive i know not! for truly the

nd ear let ocean s oval pearl appear; rubies would all their radiance lose beside thy glowing cheek s bright hues. the treasure greatest and most rare before thy presence i lay here; and to thy feet is brought today the fruit of many a bloody fray. as many chests as here i bore, of iron chests i have yet more; admit me to thy train, i will thy vaults with every treasure fill. for scarce dost thou the throne ascend, ere now they bow, ere now they bend, intelligence and wealth and power, before thy peerless form and flower. firmly i held all this as mine, but now it s free and it is thine; twas precious, sterling, vast, i thought, but now i see that it was naught. vanished is what i once possessed. a mown and withered grass at best; oh, with one happy glance but deign to give it all its wort

ul journey. women, used to men s affection, are not choosers, yet they are well-informed and knowing, and to golden-haired shepherds or else to fauns with black bristles, as occasion may bring about, over their fair rounded members fully grant they an equal right. near and nearer they re sitting now, leaning one on the other, shoulder to shoulder, knee to knee, hand in hand, cradle they them over the throne s richly cushioned magnificence. now no scruples has majesty in its revealing all its intimate pleasures thus before all the eyes of the people. helena i feel so far away and yet so near and all too glad i say: here am i! here! faust i scarcely breathe, words tremble, check their pace; it is a dream, vanished are time and place. helena i feel i m lived-out sheer, and yet so new, blent w

. panthalis now hasten, maidens! from the sorcery we re free, from the mad tyranny of the thessalian hag, freed from the wildering, jangling tones that dazed us all, the car confounding and still worse the inner sense. hence, down to hades! where our queen has hastened on, with solemn steps descending. let her footsteps be directly followed by the steps of faithful maids. her shall we find beside the throne of the inscrutable. chorus. everywhere indeed do queens ever like to be, and in hades too do they stand supreme; proudly with their peers are they allied, with persephone most intimate. we, however, in the background of deep, asphodelian meadows, with far-reaching poplars and unfruitful willows joined, what diversion shall we have there? bat-like to squeak and twitter in whispers undeli

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

ped from the codes of behavior and traditions institutionalized by the priesthood (kohanim) of the centralized temples in jerusalem. the strict codes reflected the extraordinary level of levitical purity that had to be maintained to enact the high level rituals performed in the first temple, which housed the ark of the covenant. within that context, the priests needed to be like angels who attend the throne of the lord hvhy. the kohanic codes had a significant impact on the development of the pharisaic rabbinate centuries later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural e

he description of the celestial chariot (hbkrm, merkabah, or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the similitude of a man (i.e. adam kadmon, the celestial man. in the ketuvim (writings) of the jewish scripture (called tanakh, this material is concentrated in the books of ezekiel 1-3, 8, 10 and isaiah 6. specific verses in these books yield a three-dimensional, six-pointed form of the tree similar to the one delineated by the sefer yetzirah. each of these tree forms contains disti

sion of the ancient of days with fiery eyes and a two-edged sword coming from his mouth, etc. the text then goes on to delineate a series of seven sets of seven images. these images have long been regarded as allegorically depicting a linear series of events all occurring in the physical plane, leading to the reemergence of christ, his vanquishing of satan, and his ascension as the lamb of god to the throne on high in the new jerusalem. however, from the perspective of the mystical qabalah, the series of images listed in the revelation provide an allusion for the process of mystical awakening through the four worlds in the ascension of a specialized version of the single-column tree of life of the treasuries of the house of elohim. the series of images from revelation are presented in the

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

that they are stationed in the light of the endless. hence, by closing off both ends of any gate, consciousness automatically expands into the light of the endless. this is why the experience in the gates can be more unsettling than in the relatively stable and orderly sefiroth. another significant component of the tree of life is called the inner court. the inner court of the tree, also known as the throne of glory of el shadai, generally refers to a grouping of four sefiroth in the center of the tree of perfection. the inner court is most clearly seen in the three-dimensional, double pyramid trees of the sefer yetzirah and the merkabah literature. in the sefer yetzirah, the four sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth o

onal sefiroth. in the sefer yetzirah, the six directional sefiroth are aptly named above, below, east, west, north and south. in the zohar, they are respectively called crown, foundation, wisdom, glory, understanding, and victory. in the merkabah literature, four of the directional sefiroth are correlated with chayot (tvyx, living beings, sing. hyx, chayah, and are also referred to as the legs of the throne. and elohim said the waters will swarm with the movement of chayah. 20 and the chayot ran and returned as the appearance of a flash of lightning. 21 and out of the midst thereof came the likeness of four chayot. 22 the nature of the directional sefiroth is most easily understood in the three-dimensional trees, since humans live and move in a three dimensional space. on the flat trees, t

e three-dimensional, double-pyramid forms of the six-pointed star tree of life. the chariot is an allusion to the tree of life. the specifications regarding the merkabah version of the double pyramid tree (see figure 5.1, called chariot shadai, are found in verses in the books of ezekiel and isaiah. the highly anthropomorphic image of the yosher (lit. upright) form of the name hvhy is seated upon the throne of glory in the center of the chariot, with the three mother letters alef a, mem m, and shin s resting above the yosher like a crown. each directional sefiroth is associated with a chayah (lit. living being. the four directional sefiroth east, west, north, and south are called the legs of the throne. as shown in the diagram below, hebrew letters, divine names e.g. gadol, gabor, archange

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

d to conclude the treaty of nemours which annulled the liberties formerly enjoyed by the huguenots and showed that he had practically given up to guise and the spain-inspired extreme reaction of the catholic league. in september, the pro-spanish pope, sixtus v, had launched his bull against henry of navarre and the prince of conde, proclaiming that as heretics these princes could never succeed to the throne of france, a move which made war inevitable. the league preachers were in full voice in paris with their frightful sermons, and the unfortunate king had retreated more and more into his devotions, only emerging for those weird penitent processions. this situation, immensely changed for the worse since bruno was last in paris, 1 see the amusing descriptions in the cena of the imaginary j

utions of the world's problems. was it not shakespeare who created prospero, the immortal portrait of the benevolent magus, establishing the ideal state' how much does shakespeare's conception of the role of the magus owe to bruno's reformulation of that role in relation to the miseries of the times? the navarre from whom things were hoped did, after his conversion to catholicism and accession to the throne of france, do something towards toleration in france in the edict of nantes by which freedom of worship, under certain conditions, was allowed to the huguenots. but if english sub-catholic loyalists were hoping for anything of the kind from navarre's supremacy in europe they were disappointed for there was no edict of nantes for english catholics.2 and as for italy, the confidence which

FRATER TENEBROUS CULTS OF CTHULHU

ntraction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth centur

FREEMASON BLUEBOOK

the master, having announced his appointments, the marshal is directed to conduct the remaining officers to the east; and, having received their official obligation, they are severally presented to the installing officer. chaplain. my brotf[er:you are appointed chaplain of this lodge, and i invest you with this jewel. it is your special duty to conduct the devotions of the lodge, and bear before the throne of heavenly grace the spiritual needs of your brethren. in all your intercourse with your lodge, it is expected that you will "point to heaven and lead the way" marshal. my brother:you are appointed marshal of this lodge. i invest you with this jewel, and place in your hands this baton as the badge of your office. it is your duty to organize the lodge, form and conduct all processions

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

elchisedec* by so much was jesus made the surety of a better testament* because he continueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear

creative work was almost barren. then solomon, the king, was again called into the arena of life to perform a mission for the benefit and welfare of his brethren, the sons of seth; he was peculiarly fitted for this work because at heart he was unselfish as shown by the request which he made at the time when jehovah appeared to him in a dream and asked what he would have as a gift when he ascended the throne. solomon then said unto god "thou hast shown great mercy unto david my father and hath made me to reign in his stead now; now, o lord, let thy promise unto david my father be established, for thou hast made me king over a people like the dust of the earth in multitude. give me now wisdom and knowledge, that i may go out and come in before this people, for who can judge thy people that i

FULLER J F C SECRET WISDOM OF THE QABALAH

is the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. tha

mand come the myriads of the angelic hosts of the next world. secret wisdom of the qabalah page 33 plate 5: the zodiacal secret wisdom of the qabalah page 34 (3) yetzirah or the yetziratic world, the world of formation- the ten sephiroth of which represent the angels or intelligences of the stars and planets. the zohar says: for the servants [sephiroth] that serve the holy, blessed be he! it made the throne [the briatic world, and four supports [pillar of mildness] and six steps [pillars of mercy and justice] to the throne, together ten. the whole is like a cup of blessing (see diagram 2) diagram 2: the qabalistic chalice secret wisdom of the qabalah page 35 that which is in the ten words, like the thorah which is given in ten words; and as the universe, which is the maaseh beraishith, whi

d six steps [pillars of mercy and justice] to the throne, together ten. the whole is like a cup of blessing (see diagram 2) diagram 2: the qabalistic chalice secret wisdom of the qabalah page 35 that which is in the ten words, like the thorah which is given in ten words; and as the universe, which is the maaseh beraishith, which has been created by ten sayings. the holy, blessed be he! affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come int

ion and re-birth, yet not anything in it is considered as ever totally annihilated or destroyed in essence or atom. it is the abode of the evil spirit and his demonical forces. 24 such are the four worlds. in the simple sephirotic scheme the first is referred to kether 'hokmah, and binah; the second to 'hesed, pahad, and tiphereth; the third to netzah, hod, and yesod; and the fourth to affixed to the throne legions to serve it [the ten angelic hosts of this world. and for the service of these, the holy, blessed be he! made sammael and his legions, who are as it were the clouds to be used to come down upon the earth. and they are the horses: and above the cloud is the merkabah, the chariot throne, therefore it is said [isaiah xix, i: gbehold yhvh rideth upon a swift cloud and shall come int

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

s of a deity in which women constituted the central and supreme figure were in egypt correlated with the exercise of great temporal power, may not, in view of the facts at hand, longer be doubted. by means of records revealed on ancient monuments, we are informed that in the age of amunoph i. a considerable degree of sovereign power in egypt was exercised by a woman, amesnofre-are, who had shared the throne with ames. she occupied it also with amunoph, and, notwithstanding the statement of herodotus, that women did not serve in the capacity of priests, this queen is represented as pouring out libations to amon, an office which was doubtless the highest connected with the priesthood. less than forty years later, it is observed that another woman, amun-nou-het, shared the throne with thotmes

y considerable degree of attention to this subject. the more exalted ideas which from the time of zoroaster to that of jesus had been struggling for existence, and which through various means had been gradually gaining a foothold, were, by the influx of crishnaism, soon choked out, and mythical christianity, which was but a gathering in of the grosser forms of the prevailing hindoo faith, mounted the throne of the roman empire. during the nineteen hundred years that have elapsed since the inauguration of this system, little has been understood concerning the real philosophy of christ--a philosophy which is seen to be simply a recognition of those higher scientific truths enunciated by an ancient race. the fact is observed in these later times that the altruistic principles involved in thes

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

s here prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin t

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 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 guard

rdadouchos,i direct you to consecrate the hall and members by fire.'108thegoldendawnthedadouchos passes by w. and n. to e, faces hierophant, salutes, raises thurible, makes cross therewith and censes three times. he proceeds s, w. and n. facing each point, making cross as before and censing three times. he returns to e, uplifts thurible and says:dadouchos:'i consecrate with fire' he again salutes the throne and returns to his place direct.hierophant:'letthe mystical procession take place in the path of light.'thekerux passes to n. and halts.thehegemon passes by s. and w. where he is joined by hiereus and they proceed, with hegemon in front, to their places behind the kerux.thedadouchos follows hegemon from s. to w. where he allowsthe hiereus to step between and so passes to n. where he tak

the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening

ad and sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot pass by me, said the guardian of the west until you have learnedmyname.'ii4thegoldendawnhegemon:(replying for candidate 'your name is darkness.'hiereus:'you have known me; go forward and fear not.hewho trembles attheflameandat the floodandattheshadowsoft

ession take place in the pathway of light.'thekerux passes by w. to s.thehegemon passes by n. to w. and s.thehiereus passes by w. to s.thedadouchos takes his place on the rightofstolistes.theneophyte is directed to a position in frontofthe stolistes and dadouchos. when the procession is thus formed, the kerux leads by e.andall salute in passing the throneofthe hierophant: as the procession passes the throne of the hiereus he returns thereto. as it passes thethroneof the hierophant for the second time, the hegemonretiresto hisplace.the others circumambulate andsalute for thethird time, each dropping out of the procession as it reaches his own place.hierophant:'themystical reverse procession is accomplished in commemoration of the fading light..letus adore the light of the universe' all turn

GILBERT THE MAGICAL MASON

templeofapollo carneus, at cyrene, was similarly furnished. a like account is given ofthegreat temple of aderbain,inarmenia, by said ebn batric. kenealy in hisbook of godcalls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples,anddraws attention to its relatons to chr. of christosandto eucharist, anointed with oil, as to ever burning lamps before the throne, as in the apocalypse. chrs==solarfirechre==sun=heburnedkrs==sun=kupios=cyrusceres=wascalled ta:difera=torch bearing chrs, from this also 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

t mass of traditional teaching that is known to the literary world.inthe apocryphal book oftobitthere is a mention in cap. xii. 15 of the angel raphael, who says 'i am one of the seven holy angels, and four other references tohimare found in the same book.128themagical masonaccording to one jewish tradition which has met with much christian support, they are four principal angels who stand around the throne of jehovah; they are michael, gabriel, raphael and uriel.inthe curious ancient jewish volume named the book of enoch there is constant reference to many named angels concerned in the fall of angels and man. among the jews of olden time, only those of the sect of the sadduceesdenied the interference of angelsinhuman concerns. one quaint dogma on angels said that'noangel carries two messa

GILBERT THE SORCERER AND HIS APPRENTICE

smeaning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of t

. the accurate and scientific system of ancient egypt we may find thedueto much that is puzzling in the magic, white and black, of more modern times. we haveburto suppose such a reversal of ideals as has produced thesatanists of our own day, and assume such a reversal as should set typhon apophis in the place of ra, or shouldputpure and undiluted selfishness in the place of altruism. hate sits on the throne of love, and black and white magic are traced back to the same original.egyptian ritualandmodernwitchcraft.139[reprintedfromthe occult review, vol xxvi,no.2(august1917),pp.75-84.j15. witchcraftfamiliarly as we speak of witches and witchcraft, few perhaps realize that the word witch probably means no more than a wise woman, as wizard means a wise man; or (if we take grimm's derivation fr

GNOSTIC HANDBOOK

inciple manifests through a series of seven logii or in more traditional language archangels or spirits. these forms can be expressed in many different ways, the most traditional is to know them as aeons, while in egypt they would have been called sacred principles or neters. in the zoroastrian tradition they are known as the holy spirits (spenta amesha (these are akin to the seven spirits before the throne in the book of revelation. this links interestingly with some western traditions, which see the seven spirits before the throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are aga

throne (revelation 4:5) as seven phases of the holy ghost. these aeons or spirits have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 the seven spirits according to the zoroastrian tradition 1. khshathra vairya desirable power, the kingdom of god 2. haurvatat wholeness, health 3. spenta armaiti holy piety, devotion 4. ameretat long life, immortality 5. vohu man

virginal in the sense that while they are incarnated in human bodies they were not of this cycle, they are the true firstfruits from beyond earth. throughout history they have reincarnated as teachers, leaders, warriors and priests, they were the builders of the great pyramid in egypt under enoch and will lead the lost tribes of israel in the end times. and they sung as it were a new song before the throne, and before the four beasts, the gnostic handbook page 94 and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were redeemed from among men, being the firstfruits unto god a

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

of the gnosis is that we must create our own inner selves! the need to go beyond the lower forms of morality, to disdain reproduction and to refuse family may seem to some the most frightening aspect of the transfigurative process. however, as we go beyond all the limits of the lower kingdoms, a higher ethic is experienced. this higher ethic is that of the pleroma, it is a flash of lightning from the throne of the virgin spirit. it is a vision of the true orbit of the star self that has been awakened. transfiguration for the gnostic the reality of this world is brutal, it is eternal re-occurrence and death. man is caught in a cage, this cage is called the endura. the endura is self perpetuating and the more man surrounds himself with the illusions of his false self (his false persona) the

peoples. they are virginal in the sense that while they are incarnated in human bodies they are not of this cycle, they are the true firstfruits. throughout history they have reincarnated as teachers, leaders, warriors and priests, they were the builders of the great pyramid in egypt under enoch, and will lead the lost tribes of israel in the end times. and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. these are they which were not defiled with women; for they are virgins. these are they which follow the lamb whithersoever he goeth. these were gnostic theurgy page 132 redeemed from among men, being the firstfruits unto god and t

approximately 26,000 years, it is also know as the precession of the equinoxes. because the earth wobbles on its axis it moves backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system. this seat exists within the solar logos, and these energies emanates from within it. accordingly, the four forces which radiate the planet from this centre are influenced by the astrological age that the earth is in. even the fallen or archonic forces are influenced by it, though they manifest a destructive distortion of its formula

GOETIA LUCIFERIAN

n this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

r about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whe

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

e, through love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flo

GOLDEN DAWN RITUALS SADD

ramidal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed n

GOLDEN DAWN RITUALS SCONTINUED

ramidal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mi

GOLDEN DAWN RITUALS U1

h is unguarded, and through which hostile influences may enter. but this latter cometh under the heading of obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of the neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is the chiah; these combined form the chariot of the higher will which is in rtk. also, it is the particular faculty of the neschamah to aspire unto that which is beyond. the higher will manifests itself through the yechidah. the chiah is the real life principle, as distinct from the more illusionary life of the physical body. the shining flame

GOLDEN DAWN RITUALS VENUSZAM16

link may be formulated between the spirit of the godhead in netzach and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, tha

claim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the 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

GOLDEN DAWN RITUALS Z1

inching 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 the second order from the outer order. he superintends the working of the outer

his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the ligh

g god at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal af

ngdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirmation against the evil ones "hitherto shall ye come and no further" the throne is also placed there as a seat of witness and of punishment decreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as

aroueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is ph

hou shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-o

of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign b, called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant; for the body of a warrant

GOLDEN DAWN RITUALS Z2

agic sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halt

perceive his will power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and drops his hands. he now looks towards the quarter that the spirit is to appear in, and he should now see the first signs of his visible manifestation. if he be not thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit from the place of the throne in the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unt

hen he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usua

et him say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the thing that they see not, and comprehend not the thing they behold. k. the magician says, pass toward the north, shrouded in darkness, o form of, into which i have elected to transform myself. then let him repeat the usual oration from the throne of the east. then, command the mystic circumambulation. l. now, bring the form around to the south, to the south, arrest it, and formulate it there, as standing between two great pillars of o and cloud. purify it with o and by n by placing these elements on either side of the form. m. passes to the west, facing southeast, formulate the form before thee, this time endeavoring to render i

at this point the aspirant should feel a sensation as of faintness coming on, let him at once withdraw the projected aura and properly master himself before proceeding any further) k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavoring to project the speaking conscious self to the place of the hierophant (in this case, to the throne of the east. then, let him slowly mentally formulate before him the eidolon of a great angel torch-bearer, standing before him as if to lead and light the way. l. following it, let the aspirant circumambulate, and pass to the south, then let him halt, and aspire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himse

spire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself as standing between two great pillars of o and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever l

r formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to 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

GOLDEN DAWN RITUALS Z3

brings the peculiar force in matter of the hiereus to the aid of the candidate, so that he may more safely and resolutely combat the temptations of the evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after t

GOLDEN DAWN RITUALS ZAM16

sacred link may be formulated between the spirit of the godhead in dsj and the human soul of the exorcist" step 28 lift up the talisman and place it between the pillars. go to the east, face west, and in the sign of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumam

t and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple 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

GOLDEN DAWN RITUALS ZAM20

t i may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place as

e ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius

GOLDEN DAWN RITUALS ZAM22

an soul of the exorcist. step 13 lift the talisman, and place it between the pillars. go to the east, face west, and in the sign of the enterer project your current of will upon the talisman. seal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt

e the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the following invocation: in the name and the power of tudw hwla hwhy, i proclaim all ye powers and forces now invoked that i, power name, an adeptus minor of the r.r. et a.c, have invoked ye in order to form a time and potent link between my human soul and that spirit of beauty and abundance summed up in th

under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar

that this creature of talismans may perform that for which it has been created. creature of talismans, i have bound unto thee the m of life, that thy body may be truly formed, so pass thou on. make the 2=9 grade sign. step 10 take up the talisman in the left hand, circumambulate again and endeavor to formulate about it a sphere of light. say: laykn spake unto the exorcist, i am the aspiration to the throne of dsj. i am the intelligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the

GOLDEN DAWN RITUALS ZAM24

e. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or

ith the lamp. hegemon keeps the lamp "all give the neophyte 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 t

ut 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 rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit et regnet in saecula saeculorum" third adept "

GOLDEN DAWN RITUALS ZAM5

et red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visuali

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

which now stood in the cairo museum.25 the inventory stela, as it was called, had been discovered at giza in the nineteenth century by the french archaeologist auguste mariette. it was something of a bombshell because its text clearly indicated that both the great sphinx and the great pyramid (as well as several other structures on the plateau) were already in existence long before khufu came to the throne. the inscription also referred to isis as the mistress of the pyramid, implying that the monument had been dedicated to the goddess of magic and not to khufu at all. finally, there was a strong suggestion that khufu s pyramid might have been one of the three subsidiary structures alongside the great pyramid s eastern flank.26 all this looked like damaging evidence against the orthodox c

gypt, p. 142. in other readings shu and tefnut were spat out by ra-atum. 8 new larousse encyclopaedia of mythology, p. 27. the figure 3126 is given in some accounts. 9 the pyramids: an enigma solved, p. 13; c. jacq, egyptian magic, aris and phillips, warminster, 1985, p. 8; the death of gods in ancient egypt, p. 36. graham hancock fingerprints of the gods 349 remembered by the time senuseret took the throne in 1971 bc. in that period (the twelfth dynasty) all that was clearly recalled was that the benben had been pyramidal in form, thus providing (together with the pillar on which it stood) a prototype for the shape of all future obelisks. the name benben was likewise applied to the pyramidion, or apex stone, usually placed on top of pyramids.10 in a symbolic sense, it was also associated

ng and translating of the original source documents had been completed by the end of the sixth dynasty, it was easy to understand why no more pyramid texts had ever been carved: the project would have come to a halt when it had fulfilled its objective which would have been to create a permanent hieroglyphic record of a sacred literature that had already been tottering with age when unas had taken the throne of egypt in 2356 bc. last records of the first time? because we wanted to cover as much of the distance to abydos as was possible before nightfall, santha and i reluctantly decided that it was time to get back on the road. although we had originally intended to spend only a few minutes, the sombre gloom and ancient voices of the unas tomb chamber had lulled our senses and almost two hou

furthermore, as one authority has observed: it is quite possible even probable that many more pieces of this invaluable monument remain, if we only knew where to look. as it is we are faced with the tantalising knowledge that a record of the name of every king of the archaic period existed, together with the number of years of his reign and the chief events which occurred during his occupation of the throne. and these events were compiled in the fifth dynasty, only about 700 years after the unification, so that the margin of error would in all probability have been very small. 35 the late professor walter emery, whose words these are, was naturally concerned about the absence of much-needed details concerning the archaic period, 3200 bc to 2900 bc,36 the focus of his own specialist interes

a as king on earth, but his reign was troubled by plots and conflicts. although he vanquished his enemies he was in the end so ravaged by disease that even his most faithful followers revolted against him: weary of reigning, shu abdicated in favour of his son geb and took refuge in the skies after a terrifying tempest which lasted nine days. 10 geb, the third divine pharaoh, duly succeeded shu to the throne. his reign was also troubled and some of the myths describing what took place reflect the odd idiom of the pyramid texts in which a non-technical vocabulary seems to wrestle with complex technical and scientific imagery. for example, one particularly striking tradition speaks of a golden box in which ra had deposited a number of objects described, respectively, as his rod (or cane, a lo

s being relatively smooth and inevitable. this transition was mimicked, through thousands of years, by the mortal kings of egypt. from the beginning to the end, they saw themselves as the lineal descendants and living representatives of horus, son of osiris. as generation succeeded generation, it was supposed that each deceased pharaoh was reborn in the sky as an osiris and that each successor to the throne became a horus .32 this simple, refined, and stable scheme was already fully evolved and in place at the beginning of the first dynasty around 3100 bc.33 scholars accept this; the majority also accept that what we are dealing with here is a highly developed and sophisticated religion.34 strangely, very few egyptologists or archaeologists have questioned where and when this religion took

astern edge of the inner hypostyle hall about 200 feet from the entrance to the temple. to pass through the gallery was to pass through time itself. on the wall to my left was a list of 120 of the gods of ancient egypt, together with the names of their principal sanctuaries. on my right, covering an area of perhaps ten feet by six feet, were the names of the 76 pharaohs who had preceded seti i to the throne; each name was carved in hieroglyphs inside an oval cartouche. this tableau was known as the abydos king list. glowing with colours of molten gold, it was designed to be read from left to right and was divided into five vertical and three horizontal registers. it covered a grand expanse of almost 1700 years, beginning around 3000 bc with the reign of menes, first king of the first dynas

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

protective force, fertility. he is the son of horus and is shown with the head of a jackal. qebhsennuf endurance, physical protective force, physical renewal. he is the son of horus and is shown with the head of a hawk. 68 the following translations frota chapter clia of the book of the dead are included as a further aid in the study of tthese importantdeities: speechof isis (asi "the goddess of the throne "1 have come here to pprotectyou. will fly with you through the air and 1 will initiate you with the north wind. the breath of your flesh has returned to the god tem (le, the setting sun) but will return again to you should you hunger for flesh. you shall be like a god and your enemies shall be cast down under your feet. may you be found truthful before the goddess nuit and strong enoug

you and he will be beneath your feet forever. he will be beneath your feet forever. may you endure. may you endure in truth-speaking" speech of qebhsennuf (qebh-sen-f "the god who refreshes his brothers "1 am the god qebhsennuf, your son. 1 have come here to protect you. i will join your bones together and 1 will gather yourbody components together for you. may iit be said that you are mighty in the throne room of truth by all those who live beneath it" the following is a translation of chapter cl.xxxv of the book of the dead. it can be used as an invocation when dealing with watchtower squares presided over by the god osiris: this is a prayer to osiris-khenti-amenti("osiris, the initiator of amentet, un-nefer('beautiful one, who is in abydos. it is to be spoken by one who is truth-speaki

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

der) rueret an den iron da der siieze got bescheidet vriunde ion, sin este breit lidnt al die werlt bevangen: der bourn an ganzer zierde stat und ist geloubet schcene, dar ufe sitzent vogelin siiezes sanges wise nach ir stimme fin, nach maniger kunst so haltents ir gedoene (a noble tree in a garden grows, and high the skill its making shews; its roots the floor of hell are grasping, its summit to the throne extends where bounteous god requiteth friends, its branches broad the wide world clasping: thereon sit birds that know sweet song, etc) this is very aptly interpreted of the cross and the descent into hell. before this, 0. v. 1, 19 had already written: thes kruzes horn thar obana zeigot uf in himila, tbie arma join, thio henti thie zeigont worolt-enti, ther selbo mittilo bourn ther scow

HAMIL THE ROSICRUCIAN SEER

ch be established by the lord, no one can be saved; and that this is meant by these words "unless those days should be shortened, there should no flesh be saved" mat. xxiv.,22.'xxii.-thatthe opening and rejection of the tenets of the faith of the present church, and the revelation and reception of the tenets of the faith of the new church is meant by these words in the apocalypse,"hethat sat upon the throne said, behold, i make all things new; and he said unto me, write, for these words are true and faithful" chap.xxi.,5.thatthe new church about to be establishedbythe lord is the new jerusalem, treated of in the apocalypse, chap.xxi.andxxii.,which is there called the bride and the wife of the lamb.'200therosicrucianseernerves of the eye and eyelids; or, in mr braid's own words 'my phenomen

HANDBOOK OF EGYPTIAN MYTHOLOGY

sun boat or seek a place at the court of osiris, the ruler of the underworld. most of the spells designed to help nourish and protect the spirit on its journey to these destinations were based on earlier prototypes, but there was a new emphasis on judging the past life of the deceased. this is seen most clearly in spell 125, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weig

, shu has to contend with the forces of chaos and with rebels against the divine order. geb challenges shu s leadership, which causes the latter to withdraw from the world. geb either rapes his mother, tefnut, or takes her as his chief queen; thus he separates shu from his sister-wife, as shu had previously separated geb from his sister- 76 handbook of egyptian mythology wife. that geb s claim to the throne is disputed is clear from an episode in which he tries to put on his father s headdress and is burned by its serpent guardian. eventually, geb is accepted as ruler and has to rally his forces to defend egypt against the children of apophis. more usually, geb was regarded as the legitimate ruler of everything on earth. in the book of the heavenly cow, geb seems to be the chosen heir of t

he warnings in this text about the need to control the snakes who are in the earth and the water suggest that geb s reign was not thought of as a peaceful one. in the fragmentary tale of astarte and the sea, a sea monster opposes the gods and exacts tribute from geb and nut. a few scattered references allude to a myth in which osiris tries to seize power from his father, geb.32 when geb passed on the throne to his eldest son, osiris, it might be logical to assume that he withdrew under the earth as ra and shu had withdrawn to the sky. there is, however, no clear account of this happening. after the reign mythical time lines 77 figure 15. a ruler of the fourth century bce worships osiris wenenefer (center, shown as an idealized king of egypt. relief in the temple of behbeit el-hagar (courte

every end could also be a beginning. the egyptian year the great events of egyptian myth could be treated either as things that happened once in the remote past or as things that needed to happen over and over again. the inauguration of a king, which ideally took place at new year, reenacted the creation of the world and the reign of the sun god as well as the establishment of the living horus on the throne of his father.48 each year of a king s reign was seen as mirroring the great cycle of the creation, decay, and renewal of the cosmos. an annual renewal of kingship ceremony at thebes seems to have involved a reenactment of a vital stage in the process of creation: the union between the creator and the hand goddess.49 after thirty years, the length of a generation, the king had to underg

ho made himself into millions. in the temples of thebes he was given a partner in the form of a royal priestess known as the god s wife or god s hand. one of her duties seems to have been to physically arouse the god so that he would continue the ongoing work of creation by generating life. like the ram-god banebdjedet, amun was said to mystically unite with the queen of egypt to sire the heir to the throne. this royal-birth myth was depicted in several theban temples (see figure 20. the idea persisted as late as the greco-roman period, when legends were told about how the worldconquering macedonian king, alexander the great, was sired by amun. alexander seems to have been acknowledged as the god s son when he made a pilgrimage to the remote temple of amun at siwa oasis. according to some

articularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, anubis is shown in the throne room of osiris supervising the weighing of the hearts of the dead. among his duties was to fetch the hearts of the followers of seth. a story recorded in the first millennium bce tells how the wicked god seth disguised himself as a leopard to approach the body of osiris. he was seized by anubis and branded a

ever rode horses. the lion was one of astarte s sacred animals, and astarte was sometimes given a lion s head. this identified her with the eye of the sun: the solar lioness who protected her father ra. like other goddesses who play this role, astarte could also appear as a beautiful seductive woman. in a new kingdom story, seth is offered the goddesses astarte and anat as compensation for losing the throne to horus. a spell refers to astarte and 108 handbook of egyptian mythology anat s becoming pregnant but not giving birth, possibly because of seth s association with abortion. astarte is also linked with seth in a fragmentary new kingdom tale known as astarte and the sea. this story is very similar to a myth from ugarit in northern syria in which the god baal overcomes the sea monster y

HEAVEN HELL

d 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 the name of menthu-hetep, had need of large quantities of granite, and of sandstone of various kinds, and such materials can only have been required for the building of temples and palaces, and funeral altars and st

out from their stronghold avaris, in the delta, thus completing the work of the deliverance of the country from a foreign yoke, which seqenen-ra iii. had begun, they attributed the success of their arms to their god amen, who was from this time forward regarded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the destinies of egypt for several hundreds of years. he richly endowed these priests

f osiris, with their arms and hands covered. having arrived in this division, afu-ra cries out to its god, osiris, who straightway creates these secret boats and sends them p. 122 to bring afu-ra to the place where he is. the abode of osiris is situated on the net-asar i.e, the "stream of osiris" a name given to the river of the tuat in the third division, and it is at the head of this river that the throne of osiris rests according to some copies of the theban recension of the book of the dead. the inhabitants who are seen on both banks of the stream are called pertiu, and they live on lands which have been allotted to them by afu-ra; in return for these they serve osiris and defend him from the attacks of all his enemies. as the boat in which afu-ra stands and the three other boats move

HELENA BLAVATSKY NIGHTMARE TALES

homes destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he hears a voice- the voice of the soul-ego- saying in him "fame and victory are vainglorious words. thanksgiving and prayers for lives destroyed- wicked liesand blasphemy

godshould send him two or more sons, he would promise god to sacrifice to him at a public ceremony the eldestborn when he should have attained the age of puberty. attracted by this promise of a burnt-offering of flesh- a savory odour very agreeable to the great gods--varuna accepted the promise of the king, and the happy ambarisha had a son, followed by several others.the eldest son, the heir to the throne for the time being, was called rohita (the red) and was surnameddevarata- which, literally translated, means god-given. devarata grew up and soon became a veritableprince charming, but if we are to believe the legends he was as selfish and deceitful as he was beautiful. when the prince had attained the appointed age, the god speaking through the mouth of the same courtpriest, charged th

er. all nature rejoiced, save devarata, who was but a handful of ashes. nightmare talesthe blue lotus24 then visvamitra, the great rishi, although he was already the father of a hundred sons, adopted sunahsephaas his eldest son and as a precautionary measure cursed in advance anyone who should refuse to recognise, inthe last born of the rishi, the eldest of his children and the legitimate heir of the throne of ambarisha. because of this decree, sunahsepha was born in his next incarnation in the royal family of ayodha andreigned over the solar race for 84,000 years. with regard to rohita- devarata or god-given as he was- he fulfilled the lot which lakshmi padma hadvowed. he reincarnated in the family of a foreigner without caste (mleccha-yavana) and became theancestor of the barbarous and r

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

d lapis lazuli and sardonyx and carbuncle and other choice materials, so disposed that the beholder might fancy himself walking over beds of the rarest flowers. and there were likewise fountains, which cast scented waters about in pleasing jets arranged with cunning art. outshining all others was the palace of the kings of mnar and of the lands adjacent. on a pair of golden crouching lions rested the throne, many steps above the gleaming floor. and it was wrought of one piece of ivory, though no man lives who knows whence so vast a piece could have come. in that palace there were also many galleries, and many amphitheaters where lions and men and elephants battled at the pleasure of the kings. sometimes the amphitheaters were flooded with water conveyed from the lake in mighty aqueducts, a

INFERNAL SABBAT LIVE

arly mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted traditions such as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he wa

INVOCATION OF THE ADVERSARY

n this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ig

ISIS UNVEILED

ated from the bruchion 27 certain monks, and with learned babbis in palestine, who pass their lives in commenting upon the taimvd. they say that not all the ndls and manuscripts, reported in history to have been bumed by caesar, by the christian mob, in 389, and by the arab general amni, perished as it is conmionly believed; and the story they tell is the following: at the time of the contest for the throne, in 51 b. c, between cleopatra and her brother dionysius ptolemy, the bruchioo, which contained over seven hundred thousand rolls, all bound in wood and fire-proof parchment, was undergoing repairs, and a great number of uie original manuscripts, considered among the most precious, and whidb were not duphcated, were stored away in the house of one of the librarians. as the fire which co

by which both my worship and that erf the other saints, male and fem^e, are so endangered, you shall enjoy my perpetual protection "in sign heaven the image of myself, cast by celestial hands, and if ye hold it in the tumor to which it is entitled, it will be an evidence to me (rf your obedience and your faith. farewell. dated in heaven, whilst sitting near the throne of my son, in the month (rf december, of the 1534tb year from "maki viboem" the reader should understand that this document is no anti-catholic forgery. the author from whom it is taken" says that the authenticity of the missive "is attested by the bishop himself, his vicar-general, 160. after this, why should the soman catholics object to the chums of the %iiritual- ut? if, without ino

jesus" 375. put xl tii. tertuuiui: adt. mare, iii. zii, nii. 376. emmanuel wu doubtlen the kio of the pn^faet hmuelf, m described in the mith cliapter; what nu predicted can only be mtcrpi ted on that hypotfaetu. the pn^^iet had also announced to abas the extinction of hii line "if ye will not believe nirely ye shall not be established" next comes the prediction ot the placing at a new prince on the throne hezekiab of bethlehem vui to have beeo isai&h'i son-in-law, under whom the earth. assyria should be humbled, and peace overspread the israelitish couotry (cf. itaiah, vil, 14-16; viii, 3, i; ii,fl,7; 1,12,20,21; li; jficoa. 2-7) the popular party, the party of the prof^ets, always opposed to the zadokite priesthood, had resolved to

time- erving pdicy, which had let in assyria upon palestine, and to act up hciekiah. a man of their own, who ^ould rebel aoainst assyria and overthrow the assur-wonhqi and baalim t kitigi, xv, xvi. thou^ only the prophets hint this, it being cut out from the hiativicid books, it is noticeable that ahai offered his own diild to molodi. also that be died at the age o( thirty- ii, and hesekiah took the throne at twenty-five, in full adult age. digitizecoy google chapter iv" dcacendio soma, nitlithktstream with which thou lightest up the sun. soma, ft life occad spread through all, thou filleit creative the sun with bcanu" rif-veda. h. 143. the beautiful^^gin meendt, with long hair, and she holds two ean in her hand, ukd mtt on ft aeat and feedi a bor u yet little, and suckles him and gives h

ism, the genius of the jordan, and ipsa vita, the chief of the six genii, which form with him the mystic seven. the nazarene mano is simply the copy of the hinda first manu the emanation of manu- svdyambkuva from whom evolve in succession the six other manus, types of the subsequent races of men. we find them all represented by the bpostle-kabalist john in the "seven lamps of fire" burning before the throne, which are the seven spirits of god" and in the seven angels bearing the seven vials. again in fetahil we recognise the original of the christian doctrine. in the rdvelaiion of joannes theologos it is said "i turned and saw in the midst of the seven candlesticks one like unto the son of man. his head and his hairs were white like wool, as white as snow; and his eyes were as a fiame of f

even candlesticks one like unto the son of man. his head and his hairs were white like wool, as white as snow; and his eyes were as a fiame of fire; and his feet like unto fine brass, as if they burned in a furnace (i, 13, 14, 15. john here repeats, as is well known, the words of daniel and ezekiel "the ancient of days. whose hair was white as pure wool. etc" and "the appear- ance of a man. above the throne. and the appearance of fire, and it had brightness round about* thefitebeing"thegloiy of the lord" fetahil is son of the nuin, the third life' and his upper part is represented as white as snow, while standing near the throne of the living fire he has the appearance of a fiame. all these 'apocalyptic' visions are based on the description of the 'white head' of the zohar, in whom the kab

es "are four in number those of the angel or man, of the lion, the bull, and the eagle" furthermore, we may well express our wonder that irenaeus should not have re-enforced his argument for the four gospels by citing the whole pantheon of the four-armed hindfi gods! ezekiel in representing his four animals, now called cherubim, as ^jrpes of the four symbolical beings which in his visions support the throne of jehovah, had not tar to go for his models. the chaldaeo- babylonian protecting genii were familiar to him; the sed, alaph or kiritb (cherubim, the bull, with the human face; the nergal, human- headed lion; ustur, the sphinz-man; and the nattig, with its eagle's head" the religion of the masters the idolatrous babylonians and assyrians was transferred almost bodily into the revealed s

JASMUHEEN THE FOOD OF GODS

t of: from this point on i am the best i am. then program with sincerity: dow, run my life, tune my bio-system through the beta. alpha. theta and delta fields so that i experience personal paradise and manifest and witness health and happiness and peace and prosperity for all, by all. then support this by knowing and loving your dow. reclaim your dow for its god ness, claim it for its position on the throne, for the knowing that it has a direct line to the very heart of the divine mother. do the love breath meditation enough to prove that your heart is a mirror of hers as you feel her love pulse throughout all the fields. then hold the intention that we may all ride through life on a wave of grace, supported by joy and laughter. and lastly. if you look for god in all as you walk through th

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

d, past the cosmical, through the shadowy borders of real and unreal, into magic. for, is magic wholly false? passing through these mind-worlds, and coming out, as we may figure it, at the other side, penetrating into the secrets of things, they evaporated all powers, and resolved them finally into the last fire. beyond this, they found nothing; as into this they resolved all things. and then, on the throne of the visible, they placed this in the world, invisible fire: the sense-thing to be worshipped in the senses, as the last thing of them, and the king of them, that is, that which we know as the phenomenon, burning fire, the spiritual fire being impalpable, as having the visible only for its shadow; the ghostly fire not being even to be thought upon; thought being its medium of apprehen

ost difficult to frame language in regard to these things. reason can only unmake god; he is only possible in his own development, or in his seizing of us, and in possession. thus paracelsus and his disciples declare that human reason become our master, that is, in its perfection, but not used as our servant, transforms, as it were, into the devil, and exercises his office in leading us away from the throne of spiritual light other, and, in the world, seeming better; in his mithra and ahrimanes. 81 false and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the t

hat were true: suppose that all the historians who treat of england should agree that on the ist of january 1600 queen elizabeth died, that both before and after her death she was seen by her physicians and the whole court, as is usual with persons of her rank, that her successor was acknowledged and proclaimed by the parliament, and that, after being interred a month, she again appeared, resumed the throne, and governed england for three years. i must confess that i should be surprised at the concurrence of so many odd circumstances, but should not have the least inclination to believe so miraculous an event. i should not doubt of her pretended death, and of those other public circumstances that followed it. now, in their own sequence, as they occur to us as real facts in the world, so un

(for there shall be no more sea: revelation, shall be united in one mixture with the earth, and fixed to a pure diaphanous substance. this is st. john s crystall gold, a fundamentall of the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereall fire, like rich eternal tapestry spread under the throne of god. coleridge has the following, which bespeaks (and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into grass or leaves; and on these t

e view of christianity, christos, uniting himself with sophia (holy wisdom, descended through the seven planetary regions, assuming in each an analogous form to the region, and concealing his true nature from its genii, whilst he attracted into himself the sparks of divine light they severally retained in their angelic essence. thus christos, having passed through the seven angelic regions before the throne, entered into the man jesus, at the moment of his baptism in the jordan* from that time forth, being supernaturally gifted, jesus began to work miracles. before that, he had been completely ignorant of his mission. when on the cross, christos and sophia left his body, and returned to their own sphere. upon his death, the two took the man jesus, and abandoned his material body to the ear

on; it being remembered afterwards that white was the ancient colour for a victim. this, in itself, was sufficiently formidable an omen. de quincey s particular expressions are, that when king charles the first came to be crowned, it was found that, by some oversight, all the store in london was insufficient to furnish the purple velvet necessary for the robes of the king and for the furniture of the throne. it was too late to send to genoa for a supply; and through this accidental deficiency it happened that the king was attired in white velvet at the solemnity of his coronation, and not in red or purple robes, as consisted with the proper usage. as an earlier instance of this singular superstition, the story of that ill-fated royal white ship occurs to memory, as the vessel was called wh

d by the names of the planets. the seven strings of the irish harp mean also the seven pure tones in music; these, again, stand for the seven prismatic colours; which, again, describe the seven vowels; and these, again, represent their seven rulers, or the seven planets, which have their seven spirits, or celestial flames, which are the seven angels or spirits of god, who keep the way round about the throne of the ancient of days. there is in most countries an objection to friday, although it is the mohammedan sacred day or sabbath. friday is the day of the green. emeralds, or smaragds, are proper to be worn on friday, and bring good fortune, as exercising occult influences on this particular day* this is* the breastplate of the jewish high-priest had its oracular gems, which were the urim

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

[proceedings of the second international conference on the history of jewish mysticism: the beginnings of jewish 20081 24 mysticism in medieval europe, edited by joseph dan (jerusalem: the hebrew university, 1987. wolfson, elliot. along the path: studies in kabbalistic myth, symbolism, and hermeneutics. albany: state university of new york press, 1995: chapter 1. gthe image of jacob engraved upon the throne: further reflection on the esoteric doctrine of the german pietists. h. gthe mystical significance of torah study in german pietism, h in jewish quarterly review, vol. 84, no. 1 (july 1993. through a speculum that shines: chapter five. ghaside ashkenaz: verdical and docetic interpretations of the chariot visions. h. yassif, eli. gthe medieval saint as protagonist and storyteller: the ca

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

old babylonian period, of course, the city god of babylon, marduk became the main god and was also to be son of enki and grandson of an. as an was more like a deus otiosus, marduk as an acting god started to be identified with the acting main god enlil, whose son, god of war ninurta was identified with marduk fs son, multifunctional nabu. the rise of the assyrian empire put the city god assur on the throne of the main god, but in the late babylonian 13 period marduk rised again. in local tradition, of course, both had the power all the time, but while marduk has been mentioned also in more distant regions, assur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997:

KETAB E SIYAH

ows strong and can stand more surely against the wrath of heaven. when i first placed you within this valley's walls i intended that you should eat of its two fruits and, so doing, win the strength by which to oppose the elohim who would destroy if they could. for you are heaven's doom, executioners of its fall. by your hand shall the high gates of its portal be thrown down and by your foot shall the throne of yahweh be crushed to dust to be blown forever upon the chill wind of ruin until it is yet further eroded by time's work and dust becomes smoke and smoke, nothing. yet your empire shall stretch to the vault of stars and its glory shall be an infinitude of heaven's splendour. for this destiny did i make your flesh from mine. of the garden's fruit you have eaten one, the fruit of knowle

t to watch the fates of mankind, cursing them for the loss suffered at my hand, hearing not their prayers and defenses, set on fire by wrath and fear. once more, having made due sacrifice to his ire, he sank once into despair and dark humour. going then from his silken tent, he sought the pavilion of his lord to make his own report and apology. before the portal of the canopy to which removed was the throne and king of heaven he came to the two sentries, set at either side 192 of the entrance to the tent of shining silver cloth and ruddy silk, dyed as though with blood to recall that which had been shed and spilt to honour heaven and its tyrant-king in past battle. the two knights that did guard the door were arrayed in plate and the colours of the tent were apparent on shield and mantle b

oming of the prince of heaven whose hands and arms were yet wet with blood that he spilt in vengeance of his own error, slaying brother elohim in wrath. thus raphael passed through into god's presence and once more abased himself before his king, kneeling as he would have my children kneel as though he were a craven hound to be whipped. raphael stood not to speak his part but yet cringeing before the throne of god where sat the shrivelled, white-haired archon-lord, arrayed in fine robes and a bright-shining crown, starred with a thousand jewels, yet made weak by the old wound struck by the son that he once loved best the fine apparel of a king seemed greater than the king within and did not increase his majesty but did show too clearly how unfit he was to rule his realm. at his right hand

ate of the house of methuselah was cast open and torn from the hinges on which they hung. by the light of the western sun a chill shadow fell across the very length of the chamber and obscured methuselah and all his throne. the wind's freezing blast extinguished every torch and lamp that only the bloody dusk-light illumined methuselah and his quailing knights, who fled to the furthest extremes of the throne-room. within the broken portal of the threshold stood the black and terrible angel-shape of abaddon. twice the height of man stood the avenger, armoured in plate of iron and bronze, his wings spread wide like the torn pennant on the field, within his hand the bleeding sword, the ruiner, seven feet long and shaped like the serpent's tongue with engrailed blade and forked point, weeping e

hreshold stood the black and terrible angel-shape of abaddon. twice the height of man stood the avenger, armoured in plate of iron and bronze, his wings spread wide like the torn pennant on the field, within his hand the bleeding sword, the ruiner, seven feet long and shaped like the serpent's tongue with engrailed blade and forked point, weeping ever the blood of the fallen. thus came abaddon to the throne of methuselah. even as the raven croaked methuselah repented not and begged not for clemency before a vision so fearful but in indignation raised his spear against the spirit and shouted his defiance to the shedim knight: 214 "i am methuselah, the destroyer of men. merciless king, the favoured of abaddon. all on the earth fear me and my hosts. i am a tearer down of cities and my spear h

ut my leave and wrecked the gate, adorned with skulls of the men and horses slain by my hand. did you not think those trophies a warning to those that would come here to destroy me. surely they have all been themselves destroyed. who then are you that comes to me? how are you named, dark angel" unmindful of the tyrants boasts, the warrior of chadel crossed in seven steps the hall and stood before the throne and spoke but these words in reply to the interrogation of methuselah, merciless king "i am abaddon, the destroyer" havoc rose and havoc fell within a blink, shrieking like an eagle swooping on his pray. shattering into splinters the spear that methuselah held, vainly, against the falling sword of adamant, and the blade went onwards in the downward motion, cutting in two the tyrant from

destroyer" havoc rose and havoc fell within a blink, shrieking like an eagle swooping on his pray. shattering into splinters the spear that methuselah held, vainly, against the falling sword of adamant, and the blade went onwards in the downward motion, cutting in two the tyrant from his shoulder to his loin. with a sobbing shout the ruin of the king fell upon the floor, spilling entrails across the throne that told of but a single fate for the race of men 215 with the solemn vows of shedim so profaned 'calamity' was the enteromancer's portent in the displaced innards of methuselah. leaving there the wrecked frame of the king abaddon walked from the silent palace and flew once more to chadel, his shame avenged. to that gory throne was lamech heir, lamech, son of methuselah, and he ascende

KNOWLEDGE LECTURE FIVE

of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus rec

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

a has noted that the brain content of the skull of the cro-magnon woman surpasses that of the average male of today. the average height of the men of this race was six feet one and a half inches; the shoulders were exceedingly broad and the arms short as compared with the legs; the nose was thin but prominent, the cheek-bones high, and the chin massive. 61. it happened that the king or pharaoh on the throne at the time when the expedition from south india arrived had a daughter but no son, his wife having died in child-birth. the newcomers were received with great cordiality by both king and high-priest, and intermarriage with the strangers became a coveted honour in the egyptian families, especially as the king had approved the marriage of his daughter with the leader of the band, who was

s a symbol of the seven great lines along which all life is moving slowly upwards to completer union with the divine, of the seven ways in which man may realize perfection, and the seven rays or emanations of god through which he has filled the whole universe with the light of his life. this star also typifies the christian thought of the seven great archangels, the seven spirits who stand before the throne of god. it is likewise another symbol for the perfected man or adept, because while he is master of the five worlds, he is also the wielder of seven powers; he has developed his nature to human perfection on all seven rays, in all seven of the lines of activity of the divine life. 224. the furniture 225. the furniture of the lodge is also threefold, and consists of the v. s. l, the squa

hiram, king of tyre, took the part of w.s.w, though for some obscure reason his visit was kept secret, and he returned home almost immediately, his place being taken for the public ceremonies by adoniram. rehoboam, solomon fs son, seems to have taken an intense dislike to hiram abiff, who had more than once reproved him for arrogance and unworthy conduct; so when after solomon fs death he came to the throne, he took a curious, perverted revenge upon hiram by decreeing that the victim of the 3 should bear his name for ever. exactly why this should have afforded satisfaction to rehoboam it is difficult to see; but perhaps we should hardly hold him responsible for his actions, as he was obviously a decadent, a degenerate of the worst type. his enmity may possibly have shown itself in other wa

f the one eternal god. this interplay or apparent duality in the universe is also symbolized by the cross, which thus becomes the emblem of the fourfold name of god. amongst the medieval rosicrucians the four arms of this cross were taken to symbolize the four elements, water, fire, air and earth, called in hebrew iammim, nour, ruach and iabescheh, corresponding yet again to the four beasts about the throne of god, symbolized for us by the four great banners of the order. 773. since thus we learn that all life is the divine life, it follows also that the brotherhood of that life is in truth universal, and is by no means confined to the human species. not only is every man our brother, of whatsoever race, colour or creed he may be, but the animals and the trees around us- yea, even the very

clearly in charge of the proceedings as r.w.m, and he began the ceremony by interchanging some rapid sentences with the other adepts. there were also some singing and a number of quick simultaneous movements. then the r.w.m. chanted some solemn sentences that sounded like a prayer, and came down from his throne and stood on the floor at a certain point a little distance in front of it. as he left the throne, the two attendants, facing each other, saluted him with their swords as he passed between them, and then stepped down to the floor and stood in front of the throne awaiting his return. the w.s.w. also chanted a prayer and came down, and then the w.j.w. did exactly the same thing, so that they were standing on the floor in a right-angled triangle, all facing towards the centre. after ex

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship 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 l

world was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of

ing these strange deities is of the deepest interest when examined by the inner sight, for these four are the same as the four devarajas of india- the kings of the elements, earth, air, fire and water, who likewise preside over the cardinal points. they correspond also with the cherubim described by ezekiel, and with the four beasts of the revelation. s. john says of them: 77. and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, l

minos at knossos, as also in the palace of phaestos- another cretan site- we find pillared crypts and chambers which were indubitably of a sacred and initiatory character. the most important of these rooms is the so-called throne-room in the palace of minos, which derives its name from the magnificent sculptured throne which was found intact when excavated (see plate ii, 1, following p. 50. 234. the throne room 235. with regard to this room, sir arthur evans says: 236. it is now clear that a large part of the west wing of the palace was little more than a conglomeration of small shrines, of pillared crypts designed for ritual use, and corresponding halls above. the best preserved existing chamber of this quarter, the room of the throne, teems with religious suggestion. with its elaboratel

more than a conglomeration of small shrines, of pillared crypts designed for ritual use, and corresponding halls above. the best preserved existing chamber of this quarter, the room of the throne, teems with religious suggestion. with its elaborately carved cathedral seat in the centre and stone benches round, the sacral griffins guarding on one side the entrance to an inner shrine, on the other the throne itself, and, opposite, approached by steps, its mysterious basin, it might well evoke the idea of a kind of consistory or chapter-house. a singularly dramatic touch, from the moment of final catastrophe, was here, indeed, supplied by the alabastra standing on the floor, beside the overturned oil jar for their filling, with a view, we may infer, to some ceremony of anointing. it is impos

eps, its mysterious basin, it might well evoke the idea of a kind of consistory or chapter-house. a singularly dramatic touch, from the moment of final catastrophe, was here, indeed, supplied by the alabastra standing on the floor, beside the overturned oil jar for their filling, with a view, we may infer, to some ceremony of anointing. it is impossible to withhold the conclusion that the room of the throne at knossos was designed for religious functions. 237. the salient features in its arrangement (plate ii, 2, following p. 50, in fact, suggest an interesting comparison with a ritual chamber recently discovered in one of the kindred anatolian sanctuaries. this is the hall of initiation excavated by the british explorers in the sanctuary of men askaenos and a mother goddess, described as

or religious functions. 237. the salient features in its arrangement (plate ii, 2, following p. 50, in fact, suggest an interesting comparison with a ritual chamber recently discovered in one of the kindred anatolian sanctuaries. this is the hall of initiation excavated by the british explorers in the sanctuary of men askaenos and a mother goddess, described as demeter, near the pisidian antioch. the throne itself, the stone benches round, and the tank on the opposite side to the throne, find all their close analogies, and are arranged in the same relative positions. in the galatian sanctuary we see, on a larger scale it is true, a chamber with a throne- in this case near, not actually against the back wall- to the right of the entrance, while opposite it on the left side on entering the c

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

ncluding the gods. it is thus a threat to which the celestial divinities must respond. in one version of this myth, ereshkigal threatens to kill nergal.nergal responds by invading the underworld, assaulting its queen, and forcing her to marry him. in other versions, however, nergal returns for a happy reunion: laughing joyously, he entered her wide courtyard and approached her. he pulled her from the throne, and began to stoke her tresses. the two embraced, and went passionately to bed (dalley 1989, 176. subsequently, nergal becomes ereshkigal s consort. yet another myth recounts what happens when nergal tarries so long in his wife s bed that he neglects to perform his function as god of war and killing. this story begins with an image of nergal (who in this story is referred to by his akk

on the far outer part of the macrocosm lies hell (an-nar, arranged in seven layers, where the soul s punishment consists of being far from god, which is considered to be the worst chastisement. more so than judeo-christian scriptures, the koran contains a number of vivid descriptions of both paradise and hell. for instance, in the chapter entitled the terror, the koran says, they are brought nigh the throne, in the gardens of delight upon close-wrought couches reclining upon them, set face to face, immortal youths going round about them with goblets, and ewers, and a cup from a spring and such fruits as they shall choose, and such flesh of fowl as they desire, and wide-eyed houris as the likeness of hidden pearls, a recompense for that they labored (arberry1969, 254. equally vivid descript

after satan has manifested in the form of the goat of mendes during a sabbat, the gathered devil-worshipers line up: the goat rose, towing above the puny figures of its unhallowed priests, and turned its back k 141 142 kiss of shame on them; upon which one stooped slightly to give the osculam-infame as his mark of homage. the others followed suit, then the whole circle of satanists drew in toward the throne and, in solemn silence, followed their example, each bending to salute his master in an obscene parody of the holy kiss which is given to the bishop s ring. see also cathars;wheatley, dennis for further reading: guiley, rosemary ellen. the encyclopedia ofwitches and witchcraft. new york: facts on file, 1989. lavey, anton szandor. the satanic bible. new york: avon, 1969. wheatley, dennis

f to the exclusion of all else and without the excuse of ignorance, error, passion, or weakness of will. other versions hold that his audacity went so far as to attempt to seat himself on the great throne. in the medieval mysteries, lucifer, as the governor of the heavens, is represented as seated next to the eternal. as soon as the lord leaves his seat, lucifer, swelling with pride, sits down on the throne of heaven. the indignant archangel michael takes up arms against him and finally succeeds in driving him out of heaven down into the dark and dismal dwelling reserved for him for all eternity. in heaven the archangel s name had been lucifer, on earth it was satan. the angels who joined his rebellion were also expelled from heaven and became the demons of whom lucifer is the lord. anothe

eligions in general do. rosicrucianism has the myths set forth in its major documents the chemical wedding, and so on that claim survival from antiquity, but in fact it appears to have begun as a secret organization among lutherans, since luther s family crest was a rose on a cross. freemasonry in england began as a secret society dedicated to restoration of the monarchy; when charles ii ascended the throne, this society remained intact, but adopted a new purpose. that is, modern occult organizations typically claim a great antiquity for themselves, but in fact are all quite recent, and are almost all highly interrelated. the scholar t. m. luhrmann has documented the overlapping memberships in magical organizations in the london area in the 1980s; this m 157 158 magic and magical groups pa

sentation of milton s ideal of christian virtues, obedience, temperance, and the scorn of worldly glory. paradise lost has many points in common with the christian doctrine. for instance, in both the treatise and the epic milton says that angels 176 mind control, satanic are spirits and sons of god; that they see god dimly and are around his throne praising him; that seven particularly are before the throne; that the good angels are in a kind of order, which persists among the fallen; that the fallen can do nothing without god s permission, and that the elect are impassible, although they do not look into the secrets of god, so that in paradise lost god must instruct even michael before he can know the future. in book 1 of christian doctrine, milton finds that good angels are ministering a

hat the good angels are in a kind of order, which persists among the fallen; that the fallen can do nothing without god s permission, and that the elect are impassible, although they do not look into the secrets of god, so that in paradise lost god must instruct even michael before he can know the future. in book 1 of christian doctrine, milton finds that good angels are ministering agents around the throne of god, and that their principal office is praising god, and presiding over particular areas. sometimes they are divine messengers, and, although they have remarkable intelligence, they are not omniscient. in both works milton asserts, against the majority of protestant opinion, that by the name michael the bible signifies not christ but the first of angels, and against a majority of al

LIBER 141

- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna in sagittarius 28'6" valley of london* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais

LIBER ALEPH

s will i declare unto thee in a figure of the holy qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the operation of yod and h is not vau only, but with vau appeareth also a new h, as a by-product, and she is mysterious, being at once the flower of the three others, and their poison. now by the operation of vau upon that h is no new creation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person, but balanceth and perfecteth all. for his shin, that is the holy spirit, pervadeth these, and is immanent. thus in three operations is the pentagram formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not accor

hat thy separateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nu

LIBER CCCXXXV ADONIS

through! astarte. and i the flame! esarhaddon. wreathing and roaring for an ageless aon, wrapping the world, spurning the empyrean, drowning with dark despotic imminence all life and light, annihilating sense. i have been sealed and silent in the womb of nothingness to burst, a babe fs bold bloom, into the upper aethyr of thine eyes. oh! one grave glance enkindles paradise, one sparkle sets me on the throne above, mine orb the world. astarte. nay, stir not yet. let love breathe like the zephyr on the unmoved deep, sigh to awakening from its rosy sleep; let the stars fade, and all the east grow grey and tender, ere the first faint rose of day flush it. awhile! awhile! there fs crimson bars enough to blot the noblest of the stars, and bow for adoration ere the rim start like god fs spear to

i left my home and found a vassal.s house. this lampless dome of death, vertiginous! o for the foam of billows that carouse about the crag-set columns! for the breeze that fans their flagging caryatides! for the gemmed vestibule, the porch of pearl, the bowers of rest, the silences that furl their wings upon mine amethystine chamber whose lions shone with emerald and amber! liber cccxxxv 28 o for the throne whereon my father fs awe, lofty and lone, lets liberty love law! all justice wrought, its sword the healer fs knife! all mercy, not less logical than life! alas! i wait a widowed suppliant betrayed to fate, blind trampling elephant. i wait and mourn. will not the dust disclose the unicorn, the unicorn that goes about the gardens of these halls of spring, first of the wardens that defend

ah! love me! all space be sightless, and thine eyes above me! thrice burnt and branded on this bleeding brow, stamp thou the candid stigma.even now [the lamp flashes forth into dazzling but momentary radiance. as it goes out a cone of white light is seen upon the head of the lady psyche, and before her stands a figure of immense height cloaked and hooded in perfect blackness] the king. come! for the throne is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride adorned, come, follow! fate alone is fallen and wried. follow me, follow! the unknown is satisfied [the lady psyche is lifted to her feet. in silence she bows, and in silence follows him as he turns and advances to the gate while the curtain falls] 3

ess slave than child, less servitor than friend. adonis. rise! let the breath flow, let the lips affirm fealty and love. to the appointed term within thy garden as beloved guests of thine, let us abide. now lips and breasts touching, three bodies and one soul, the triple troth confirm. psyche. the great indissoluble oath! astarte. lift me [they raise her; all embrace. by him that ever reigns upon the throne, and wears the crown, of babylon, i serve, and love. psyche. this kiss confirm it! adonis. this! astarte. i have gained all in losing all. now kiss once more with arms linked! adonis. the dawn breaks! astarte. behold love.s blush! psyche. light fs breaking! adonis. life.s great globe of gold! astarte. come! let us break our fast. psyche. my long fast fs broken. adonis. let us talk of lo

LIBER CORDIS CINCTI SERPENTE

thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss w

LIBER CXX

as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. s

nd the room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoo

cketh&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus

cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord

y me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu the prophet ankh-af-na-khonsu (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 hi

sight in the feet; strong and the immortal fire! i am he, the truth! i am he, that hate that evil should be wrought in the world! i am he, that lighteneth and thundereth! i am he, from whom is the shower of the life of earth. i am he, whose mouth ever flameth! i am he, the begetter and manifester unto the light. i am he, the grace of the world! the heart girt with a serpent is my name (they go to the throne "o my seat, o my throne, come unto me! and be ye round about me (he sets the candidate on his throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effac

throne "i am your lord, o ye gods, come ye and take your places in my train (the officer prostrates himself before the candidate, and worships him (the officer rises and takes his spear from beside the candidate. he touches with its point the brand 666 and says "as this brand is not to be effaced from thy body, so is this initiation not to be effaced from thy soul (the officers then lead him from the throne and biddeth him stand at the altar, while the closing is performed. afterward (s)he may entertain him/her, in the precincts of the holy house to a banquet and act friendly toward him (end "your fathers hath fed on the manna in the wilderness and are deal! liber dccclx john st. john the record of the magical retirement of g. h. frater o m a a publication in class c. 3 preface nobody is b

LIBER DCCCLX JOHN ST

easy in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten

he.to his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to

LIBER LVII

the zohar. now the sephiroth are also called the world of emanations, or the atziluthic world, or archetypal world, twlyxa \lwo, olahm atziluth; and this world gave birth to three other worlds, each containing a repetition of the sephiroth, but in a descending scale of brightness. the second world is the britic world, hayrbh \lwo, olahm ha-briah, the world of creation, also called aysrwk, korsia, the throne. it is an immediate emnation from the world of atziluth, whose ten sephiroth are reflected herein, and are consequently more limited, though they are still of the purest nature, and without any admixture of matter. the third is the yetziratic world, hryxyh \lwo, olahm ha-yetzirah, or world of formation and of angels, which proceeds from briah, and though less refined in substance, is st

em. and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .th

LIBER LXVII THE SWORD OF SONG

ghed aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sepiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e .exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. we leave it to the reader.s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. 84 appendix ii our father: and she answered him: i am in the place of the bridg

LIBER LXXVIII

ng and queen: a princess powerful and terrible: a queen of queens.an empress.whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twe

ver, subtle, fierce, delicate, courageous, skilful, but inclined to domineer. also to overvalue small things, unless well dignified. if ill dignified, deceitful, tyrannical and crafty. rules from 20 b to 20 c. b of d king of the sylphs and sylphides. xiv the queen of the thrones of air queen of swords a graceful woman with wavy, curling hair, like a queen seated upon a throne and crowned. beneath the throne are grey cumulus clouds. her general attire is as that of the queen of wands, but she wears as a crest a winged child fs head. a drawn sword in one hand, and in the other a large, bearded, newly severed head of a man. intensely perceptive, keen observation, subtle, quick and confident: often persevering, accurate in superficial things, graceful, fond of dancing and balancing. if ill dig

LIBER MMCMXI NOTE ON GENESIS

ormula of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white skull. vide idra zuta qadisha, cap. ii. distinguish from the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain prea

the number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! a

LIBER SEPTEM REGUM SANCTORUM

ort, the hegemon answers, removing the hoodwink once and for all:6 verily, thou sayest well; know that osiris is a black god& the straight way unto the sacred& sublime order lieth not through the green pastures& beside still waters. but in the valley of the shadow of death, his crook& scourge shall avail thee. take them therefore& fold thine arms upon thy breast; ascend with me the seven steps of the throne. the aspirant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the f

rant then does so, standing between the officers. the fourth throne is removed to leave a passage. the seven kings rush upon him& belabor him with their weapons; but he makes his way& they fall one by one; the seventh upon the second step, the sixth upon the third, the fifth upon the fourth, the fourth upon the fifth, the third upon the sixth, the second upon the seventh& the first at the foot of the throne. the aspirant passes over their bodies& takes his seat. they 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 p

LIBER XCV THE WAKE WORLD

cause the girl next to me thought it was jesus christ, till another fairy prince (my prince.s brother) whispered as he kissed her .hush, tell nobody ever, that is satan, and he is the saviour of the world. we were a very great company, and i can.t tell you all of the strange things we did and said, or of the song we sang as we danced face outwards in a great circle ever closing in on the devil on the throne. but whenever i saw a toad or a bat, or some horrid insect, my fairy prince always whispered .it is the saviour of the world. and i saw that it was so. we did all the most beautiful wicked things you can imagine, and yet all the time we knew that they were good and right, and must be done if ever we were to get to the house of gold. so we en-joyed ourselves very much and ate the most ex

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

934: 210.217, is a comprehensive study of the kennings for freyja and frigg. frodi ancient danish king and figure of heroic legend. in his account of the story told to explain the kenning gfrodi fs flour h for gold in skaldskaparmal, snorri says that skjold was a son of odin and the founder of the skjoldung dynasty in denmark. his son was fridleif, and fridleif fs son was frodi. frodi ascended to the throne at the time emperor augustus had imposed peace on the entire world when christ was born. but because frodi was the most powerful of all kings in the northern lands, the peace was ascribed to him wherever scandinavian was spoken, and the people of the north call it the peace of frodi. no man harmed another, even if he encountered the killer of his father or brother, free or bound. at tha

se of king frodi of denmark. the poem is found only in manuscripts of snorri sturluson fs edda, in the section called skaldskaparmal. snorri cites it after explaining the kenning gfrodi fs deities, themes, and concepts 151 flour h for gold. skjold, he says, was a son of odin and the founder of the skjoldung dynasty in denmark. his son was fridleif, and fridleif fs son was frodi. frodi ascended to the throne at the time emperor augustus had imposed peace on the entire world when christ was born, and this was called the peace of frodi in scandinavia. frodi visited the swedish king fjolnir and purchased from him two slave girls, fenja and menja, who were large and strong. at that time there was a magic mill in denmark, named grotti, which no one had been strong enough to operate. frodi set th

untain giants, to them we were born. as girls they played beneath the earth, casting boulders about (stanza 11, causing the earth to shake (12. then they fought battles, deposed princes, helped a hero, reddened blades (13.15. now they are slaves of frodi and are not pleased with their lot. grinding ever more fiercely, they see fire approach the stronghold (19) and warn frodi that he will not keep the throne of hlei.ra (20. they grind on, seeing the fates of men (21. the son of yrsa and halfdan will avenge frodi (22. their fearsome grinding grows, and in a giant rage, they destroy the mill. the last stanza gives one of them the last word: 152 norse mythology still the mountain giant fs bride spoke words: we have ground, frodi, as we dared; the women have completed the grinding. the poem giv

erus, and when hadingus is wounded he makes an otherworld journey on a horse (sleipnir. later he makes a second otherworld journey when an old woman transports him to the world of the dead. before an important battle, hadingus puts his ship ashore to confer with an old man waving his cloak and learns from him the secret of the wedge formation. and when he learns that hundingus, whom he had put on the throne at uppsala, had drowned in a vat of beer, hadingus hanged himself before the eyes of his populace. the partnership with a giantess, otherworld journeys, necromancy, wedge formation, and voluntary hanging make it clear that hadingus had obvious odinic associations, and indeed the story of odin and mithothyn is inserted into the life of hadingus with no discernible association. and yet th

oets) in norse mythology. he is regarded as a son of odin and frigg. runes were carved on his tongue and he inspired poetry in humans by letting them drink from the mead of poetry. bragi is married to idun, the goddess of eternal youth. oaths print and nonprint resources 339 were sworn over the bragarfull (cup of bragi, and drinks were taken from it in honor of a dead king. before a king ascended the throne, he drank from such a cup. there are no fewer than six errors in this paragraph (the lingual runes being the most spectacular, and this sad fact leads me to the major point that must be made about materials to be found on the internet: use them at your own risk. content is easy to find, but there is no quality control. the internet is best used to look at things like maps, images (sampl

LUCIFERIAN SORCERY

red that satan or lucifer are aspects of the domineering self expresses its existence, and that is should be strengthened and defined to search the possibility of immortality. above lucifer, the morning star one upon the path of iblis (spelled also eblis, or shaitan who was ayn al-qozat hamadani executed in 1131 a.d. bravely announced his path of illumination, which spoke of the black light above the throne as the western idea of the sun at midnight or black sun. this may be revealed within the witches sabbat path as the black flame, or illuminated luciferian sense of self. it is the beautiful presentation of ones own being, and that we may grow and emerge from it into infinite possibility. shaitan, satan or lucifer is considered the guardian of the threshold, the gateway to the space betw

LUCIFERIAN SORCERY AND SET TYPHON

by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in an

MAGIC AND SPELLS

g every bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mor

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

ed man. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquished, and at last the spirit of evil will bow humbly before the throne of ormuzd. while ormuzd and ahriman are struggling for control of the human soul and for supremacy in nature, mithras, god of intelligence, stands as mediator between the two. many authors have noted the similarity between mercury and mithras. as the chemical mercury acts as a solvent (according to alchemists, so mithras seeks to harmonize the two celestial opposites. there are many poi

d lions and were marked upon their foreheads with the egyptian cross. mithras himself is often pictured with the head of a lion and two pairs of wings. throughout the entire ritual were repeated references to the birth of mithras as the sun god, his sacrifice for man, his death that men might have eternal life, and lastly, his resurrection and the saving of all humanity by his intercession before the throne of ormuzd (see heckethorn) while the cult of mithras did not reach the philosophic heights attained by zarathustra, its effect upon the civilization of the western world was far-reaching, for at one time nearly all europe was converted to its doctrines. rome, in her intercourse with other nations, inoculated them with her religious principles; and many later institutions have exhibited

ath of alexander. such was the prestige of serapis that he alone of the gods was consulted in behalf of the dying king. the egyptian secret school of philosophy was divided into the lesser and the greater mysteries, the former being sacred to isis and the latter to serapis and osiris. wilkinson is of the opinion that only the priests were permitted to enter the greater mysteries. even the heir to the throne was not eligible until he had been crowned pharaoh, when, by virtue of his kingly office, he automatically became a priest and the 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 degree

renowned among the ancients, being next to the eleusinian in public esteem. herodotus declares that the samothracians received their doctrines, especially those concerning mercury, from the pelasgians. little is known concerning the cabiric rituals, for they were enshrouded in the profoundest secrecy. some regard the cabiri as seven in number and refer to them as "the seven spirits of fire before the throne of saturn" others believe the cabiri to be the seven sacred wanderers, later called the planets. while a vast number of deities are associated with the samothracian mysteries, the ritualistic drama centers around four brothers. the first three--aschieros, achiochersus, and achiochersa--attack and murder the fourth--cashmala (or cadmillus. dionysidorus, however, identifies aschieros with

ich a complementary sign is added, like zero to the nine numerals" levi's hint may be construed to mean that the twenty-one figures in the center section of the table represent the twenty-one major trumps of the tarot cards. if this be so, is not the zero card, cause of so much controversy, the nameless crown of the supreme mind, the crown being symbolized by the hidden triad in the upper part of the throne in the center of the table? might not the first emanation of this supreme mind be well symbolized by a juggler or magician with the symbols of the four lower worlds spread out on a table before him: the rod, the sword, the cup, and the coin? thus considered, the zero card belongs nowhere among the others but is in fact the fourth dimensional point from which they all emanated and conseq

fectly preserves its own essential character; and they are simple and do not multiply as corporeal beings do" in the midst of the table is a great covered throne with a seated female figure representing isis, but here called the pantomorphic iynx. g. r. s. mead defines the iynx as "a transmitting intelligence" others have declared it to be a symbol of universal being. over the head of the goddess the throne is surmounted by a triple crown, and beneath her feet is the house of material substance. the threefold crown is here symbolic of the triune divinity, called by the egyptians the supreme mind, and described in the sepher ha zohar as being "hidden and unrevealed" according to the hebrew system of qabbalism, the tree of the sephiroth was divided into two parts, the upper invisible and the

ree uncognizable sephiroth were called kether, the crown; chochmah, wisdom; and binah, understanding. these are too abstract to permit of comprehension, whereas the lower seven spheres that came forth from them were within the grasp of human consciousness. the central panel contains seven triads of figures. these represent the lower sephiroth, all emanating from the concealed threefold crown over the throne. kircher writes "the throne denotes the diffusion of the triform supreme mind along the universal paths of the three worlds. out of these three intangible spheres emerges the sensible universe, which plutarch calls the 'house of horns' and the egyptians, the 'great gate of the gods' the top of the throne is in the midst of diffused serpent-shaped flames, indicating that the supreme mind

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

be, so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by the five books of moses, by the seven burning lamps on the candlestick of gold before the face of the throne of the majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, wh

commanded and the whole universe was created; and by the holy names and in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i exorcise ye, that ye may approach unto and come before the throne of god, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of god to hear the sentence of your condemnation. come ye then by the name and in the name of shaddai which is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of

y the great angel metatron, who is the prince of the angels, and introduceth the souls before the face of god; and by the angel sangariel, by whom the portals of heaven are guarded; and by the angel kerub, who was made the guardian of the terrestrial paradise, with a sword of flame, after the expulsion of adam our forefather; and by the angel michael by whom ye were hurled down from the height of the throne into the depth of the lake and of the abyss, the same name meaning, who is like god upon earth; and by the angel aniel; and by the angel ophiel; and by the angel bedaliel; wherefore, by these and by all the other holy names of the angels, we powerfully conjure and exorcise ye, that ye come from all parts of the world immediately, and without any delay, to perform our will and demands, o

conjuration to perform, thou shalt repeat it in the proper manner; if not, thou shalt say the general conjuration, at the end of which thou shalt add the following words: o thou almiras, master of invisibility, with thy ministers cheros, maitor, tangedem, transidim, suvantos, abelaios, bored, belamith, castumi, dabuel; i conjure ye by him who maketh earth and heaven to tremble, who is seated upon the throne of his majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, i may be able to be invisible. i conjure thee anew, o almiras, chief of invisibility, both thee and thy ministers, by him through whom all things have their being, and by saturiel, harchiel, daniel, beniel, assimonem, that thou immediately comest thither w

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

d constrain thee. and by these names, and by all the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels of heaven; and by the mighty wisdom of god; i do potently exorcise thee, that thou appearest here before this circle, to fulfil my will in all things which shall seem good unto me; by the seal of basdathea balda-chia; and by this name primeumaton, which moses named, and the earth opened, and did swall

office thou art capable hereof. wherefore, come thou, visibly, peaceably, and affably, now without delay, to manifest that which i desire, speaking with a clear and perfect voice, intelligibly, and to mine understanding. if he come not yet at the rehearsal of these two first conjurations (but without doubt he will, say on as followeth; it being a constraint: 31 in some by the seat of adonai or by the throne of adonai. in these conjurations and elsewhere in the body of the text i have given the divine names correctly. the constraint. i do conjure thee, o thou spirit n, by all the most glorious and efficacious names of the most great and incomprehensible lord god of hosts, that thou comest quickly and without delay from all parts and places of the earth and world wherever thou mayest be, to

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

thou mighty& potent angel samael, who rulest the first hour of the day, i the servant of the most high god, do conjure& instruct thee in the name of the most high omnipotent& immortal god of hosts jehovah* tetragrammaton& by the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a

MEANING OF MASONRY

s of its former toils" both here and in the unseen world. the perfect cube must pass through the metamorphosis of the cross. the soul must voluntarily and consciously pass through a state of utter helplessness from which no earthly hand can rescue it, and in trying to raise him from which the grip of any succouring human hand will prove but a slip: until at length divine help itself descends from the throne above and, with the" lion's grip" of almighty power, raises the faithful and regenerated soul to union w ith itself in an embrace of reconciliation and at-one-ment. in all the schools of the mysteries, as well as in all the great religions of the world, the attainment of the spiritual goal just described is enacted or taught under the veil of a tragic episode analogous to that of our th

ne assistance and by our own industry, the genuine realities of which we at present possess but the imperfect shadows shall be restored to us, and that patience and perseverance will eventually entitle every worthy man to a participation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of

itude upon his. and passing from these primary qualifications we proceed to what is signified by our second degree, wherein is inculcated the analysis and cultivation of the mental and rational faculties; the study of the secrets of the marvellous, complex, psychical nature of man; the relation of these with the still higher and spiritual part of him which, in turn, he may learn to trace" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of huma

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, between the pillars in the west; they look through them along the straight path that leads to the high altar, just as the mason's symbolic passage is also from the west to the throne in the east. that path is, as it were, the straight path of life, beginning in this outer world and terminating at the throne, or altar, in the east. many centuries before our bible was written or the temple of solomon described in the books of kings and chronicles was thought of, the two pillars were used in the great temples of the mysteries in egypt, and one of the great annual publi

t of perfected human souls. the apprentice-work, which relates to the subdual of the sense-nature and its propensities, being achieved, the next stage is the development and control of the intellectual nature; the investigation of the" hidden paths of nature (i.e, the human psychological nature) and science (the gnosis of self-knowledge, which, pushed to its limit, the candidate is told" leads to the throne of god himself" and reveals the ultimate secrets of his own nature and the basic principles of intellectual as distinct from moral truth. it should be noted that the candidate is told that he is now" permitted to extend his researches" into these hidden paths. there is peril to the mentality of the candidate if this work is undertaken before the purifications of the apprentice stage hav

an it has been accustomed to. if" the secrets of nature and the principles of intellectual truth" are to become revealed to its view, as the degree intends and promises, the mentality must not be fettered by mundane interests or subject to disturbance by carnal passions. if it is to" contemplate its own intellectual faculties and trace them from their development" until they are found to" lead to the throne of god himself" and to be rooted in deity, it must discard all its former thought-habits, prejudices and preconceptions, and be prepared to receive humbly the illumination that will flood into it from the light of divine wisdom. for the determined student of the mental discipline implied by the second degree there may be recommended two most instructive sources of information and exampl

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ee alex de jongs rasputin. in many cases, he also possessed a familiar weapon or talisman with magical proper-ties. magic was the word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mentionof magical weapons and treasures. one of the latter was the sacred stone of fal that wasplaced under the throne of the king in tara (drumcain or hill of the serpents. this stone, itwas said, would cry out if a false one sat to be crowned. we might ask what mystery isatlantis, alien visitation, and genetic manipulation23 old world disorder secreted in this myth? the word fal actually means stone and is the root of the word phallic.the stone of fal is, therefore, the stone of stones, probably a pow

e regarded as living agents (even portals)to the mysteries of nature and being. the very word mystery comes from mestameaning woman in egyptian. the scholar max muller wrote:no people ancient or modern has given woman so high a legal status as did the inhabitantsof the nile v alley.the egyptian women were entrusted with the civilization. the woman (princess, and not themale, was the legal heir to the throne, and the man she chose to marry would become theruling pharaoh (moustapha gadalla, historical deception..and the kingdom became dead and desert, for they lost the voices of the wells and the dam-sels that were therein (the elucidation)as civilizations became corrupted by the infusion of alien elements and influences, theconnection to and respect for nature and, for that matter woman, dr

of them were inscribed these solemn words:where are all the kings and the peoples of the earth? they have quitted that which they have built andpeopled. and in the grave they are pledged for their past actions. there, after destruction, they havebecome putrid corpses. where are the troops? they repelled not nor profited. and where is that whichthey collected and horded? the decree of the lord of the throne surprised them. neither riches nor ref-uge saved them from it (p 272-273)in the arabian legend of the city of brass, we are told that the people who were destroyed were greatarchitects, metallurgists, agriculturists, and machinists and that they possessed a written language (seep. 345) genii in the bottlecould this legend be an oblique reference to genetic engineering of some kind. is t

raelitesbecause of the long ministry of joseph, there was fear that his daughter, the israelite wife of the pha-raoh, would bear a child that would have royal blood. as she was not the legitimate heiress, she couldnot represent the state god, amen (amun (see p. 188)first son of tiyethe israelite princess did of course become pregnant. it was thought to have her child killed to preventascension to the throne. this son called tuthmosis was it seems killed (see p. 188)second son of tiye amenhotep iv (akhenaton)this son was sent to live with tiyes relatives in goshen. he was raised by tey, the wife of tiyesbrother. she was a levite. amenhotep was later educated at heliopolis and as a teenager lived inthebes (see p. 188)tiye, it is later revealed, was also the sister of israelite pharaoh aye, t

t accept the egyptian deities and theirmyriad idols, so he developed the notion of aten, an omnipotent god with no image, who was repre-sented by a solar disc with downward pointing rays. aten was not the sun god, however, for the egyp-tian sun god was ra (p. 189)the first religious intolerancethe israelite concept of a god without an image was already established in egypt before akhenatoncame on the throne. what he did that was so different was to install aten as the sole god of egypt, andthis is the worlds first example of religious intolerance at state level a strict monotheism foisted uponthe people (p. 190).sigmund freudit was this somewhat discordant concept of the one god in egypt that originally inspired the 1930sresearch of sigmund freud, leading him to associate moses with the re

eat scholar of history, goes into the nature of the worship commanded by theroman emperors, their heinous deeds and the mutation of the roman empire into roman catholicism.could it be that these personages were more that human? is the time here at last, when real light can bethrown onto this kind of deification, which has perplexed the common historians for centuries?the term saviourupon mounting the throne of egypt ptolemy assumed the surname of soter, or saviour (p. 14)all the ptolemies took this title.macabees revoltcaused by the jews being forced by antiochus iv to worship him as a god descended from jupiter.emperor demetriushe planted an army of wives, concubines, slaves, and catamites in the parthenon, which he so pollutedwith his debaucheries that it appeared to be kept comparativel

ions deep into their heritage show bush has far more nobleand royal connections.bush is closely related to every european monarch on and off the throneincluding the king of alba-niaand has kinship with every member of britain s royal family, the house of windsor .he is the 13th cousin of britain s queen mother, and of her daughter queen elizabeth, and is the 13thcousin once removed of the heir to the throne, prince charles. bush s family tree can be documented asfar back as the early 15th century. he has a direct descent from henry iii and from henry viii s sistermary tudor who was also the wife of louis xi of france. he is also descended from charles ii ofengland.never in the history of the united states have two presidential candidates been as well endowed withroyal alliances, said harol

MICHAEL W FORD THE VAMPIRE GATE

ife we want more of it. t h e l u c i f e r i a n c r e e d i am a luciferian and of seba and set. i am a vessel of ahriman and az. i worship my own self-progressing divinity. i deny all religions which would sacrifice the sense of i. i recognize that religion must start within and be a mirror of my desire. i affirm my body as a temple of darkness and fire. i affirm my soul as the daemon-god upon the throne in this black tower. the twin serpents are my key to continued vitality and initiation, i will seek to raise and then create my desire upon earth. i recognize my eye is but the eye of set, that as the serpent i shall command my presence upon earth. i shall be a manifestation of the archdaevas upon earth. my actions will be thought out and i will exercise my will in each action. i recogn

MICHAEL WYNN THE SOUL TRAVELERS

ho himself has countless names. most christians believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make war with the seed of osiris, a god named horus. in jewish folklore, satan wa

oncepts of heaven and hell are usually thought of as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the throne of god, as if there were a way to be in heaven, but not in the presence of the throne. this is important because it describes a lack of unity where, like in our material world, objects can be closer or farther from other objects. obviously, there is some form of space and time in heaven, and proof of this lies in the fact that many of the stories about heaven related to us from the bibl

into the black void in the universe now called hell. before satan s banishment, jehovah allegedly assigned satan as his favored son and second in command, with arch-angel michael as third in command. michael is said to have grey-colored hair, beard, and eyes. it is also alleged that arch-angel michael spoke to satan before his fall, attempting to dissuade him from his ambition, which was to seize the throne of god--michael wynn's "the soul travelers" 75 himself. arch-angel gabriel is said to be the angel responsible for destroying to the nephilim race with a flood. gabriel is thought to be the swiftest of the angels and used as a messenger, who sits on the left-hand side of god s throne. he is often associated with a metal cutting instrument which he uses as a weapon to strike down the ene

the evils that beset the heavens and the--michael wynn's "the soul travelers" 82 earth. perish the thought! this satan character has a name in every religion and mythology on the planet and, because of spiritual merging that i just spoke about, may be connected with multiple gods in the same tradition. satan is spoke of as he who was instrumental in the war against the titans, and once sat beside the throne of god, but desired it so much that he was cast out of heaven. satan is called shaitan and iblis by muslims, set and seker by the egyptians, samael by the hebrews, and ahriman by the persians. satan is the god who carries away the soul. a well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is theref

and sorcery. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being. this chaotic realm became a reflection of the collective consciousness of the fa

MICHAEL W FORD NOX UMBRA

velopment of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the opposer, shaitan. samael, in hebrew legend has twelve wings, which integrates azazel (the djinn of fire, shaitan) and samael as lucifer, the force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of the sun. lilith joi

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

direction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the k

path of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucife

rs of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden

MORALS AND DOGMA

the effete state floats on down the puddled stream of time, until the tempest or the tidal sea discovers that the worm has consumed its strength, and it crumbles into oblivion* civil and religious freedom must go hand in hand; and persecution matures them both. a people content with the thoughts made for them by the priests of a church will be content with royalty by divine right--the church and the throne mutually sustaining each other. they will smother schism and reap infidelity and indifference; and while the battle for freedom goes on around them, they will only sink the more apathetically into servitude and a deep trance, perhaps occasionally interrupted by furious fits of frenzy, followed by helpless exhaustion. despotism is not difficult in any land that has only known one master

mprison napoleon on a barren rock in mid-ocean. an unfaithful smith, by the slovenly shoeing of a horse, causes his lameness, and, he stumbling, the career of his world-conquering rider ends, and the destinies of empires are changed. a generous officer permits an imprisoned monarch to end his game of chess before leading him to the block; and meanwhile the usurper dies, and the prisoner reascends the throne. an unskillful workman repairs the compass, or malice or stupidity disarranges it, the ship mistakes her course, the waves swallow a caesar, and a new chapter is written in the history of a world. what we call accident is but the adamantine chain of indissoluble connection between all created things. the locust, hatched in the arabian sands, the small worm that destroys the cotton-boll

the arab had become stronger than that of the christian, and he conquered. the sword is also, in the bible, an emblem of speech, or of the utterance of thought. thus, in that vision or apocalypse of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and

he temple _seven_ angels, in the apocalypse, pour out _seven_ plagues, from _seven_ vials of wrath. the scarlet-colored beast, on which the woman sits in the wilderness, has _seven_ heads and _ten_ horns. so also has the beast that rises up out of the sea _seven_ thunders uttered their voices _seven_ angels sounded _seven_ trumpets _seven_ lamps, of fire, the _seven_ spirits of god, burned before the throne; and the lamb that was slain had _seven_ horns and _seven_ eyes. eight is the first cube, that of _two. nine is the square of _three, and represented by the triple triangle. ten includes all the other numbers. it is especially _seven_ and _three; and is called the number of perfection. pythagoras represented it by the tetractys, which had many mystic meanings. this symbol is sometimes c

l diseases; and we cannot rise high enough above the people, nor shut ourselves up from them enough, to escape the miasmatic contagion and the great magnetic currents. justice is peculiarly indispensable to nations. the unjust state is doomed of god to calamity and ruin. this is the teaching of the eternal wisdom and of history "righteousness exalteth a nation; but wrong is a reproach to nations "the throne is established by righteousness. let the lips of the ruler pronounce the sentence that is divine; and his mouth do no wrong in judgment" the nation that adds province to province by fraud and violence, that encroaches on the weak and plunders its wards, and violates its treaties and the obligation of its contracts, and for the law of honor and fair-dealing substitutes the exigencies of

of the ancient myth of ormuzd and his genii against ahriman and his devs; and it celebrates the final triumph of truth against the combined powers of men and demons. the ideas and imagery are borrowed from every quarter; and allusions are found in it to the doctrines of all ages. we are continually reminded of the zend-avesta, the jewish codes, philo, and the gnosis. the seven spirits surrounding the throne of the eternal, at the opening of the grand drama, and acting so important a part throughout, everywhere the first instruments of the divine will and vengeance, are the seven amshaspands of parsism; as the twenty-four ancients, offering to the supreme being the first supplications and the first homage, remind us of the mysterious chiefs of judaism, foreshadow the eons of gnosticism, and

middle_ from spring, there being then but three seasons. it was he who taught the greeks the mode of interpreting terms and things, whence they gave him the name of [greek: hermes[_hermes, which signifies _interpreter. in egypt he instituted hieroglyphics: he selected a certain number of persons whom he judged fitted to be the depositaries of his secrets, of such only as were capable of attaining the throne and the first offices in the mysteries; he united them in a body, created them _priests of the living god, instructed them in the sciences and arts, and explained to them the symbols by which they were veiled. egypt, 1500 years before the time of moses, revered in the mysteries one supreme god, called the only uncreated. under him it paid homage to seven principal deities. it is to herm

MOTTA MARCELO THE COMMENTARIES OF AL

r. 37. i adore thee in the song i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: 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! 38. so that thy light is in me& its red flame is as a sword in my hand to push t

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hor of his being, adding that if he had still any doubt, he might visit the radiant dwelling of the great god of light and inquire for himself. overjoyed at his mother's reassuring words, and following the directions she gave him, phaethon quickly wended his way to his father's palace. as he entered the palace of the sun-god the dazzling rays almost blinded him, and prevented him from approaching the throne on which his father was seated, surrounded by the hours, days, months, years, and seasons. helios, who with his all-seeing eye had watched him from afar, removed his crown of glittering rays, and bade him not to be afraid, but to draw near to his father. encouraged by this kind reception, phaethon entreated him to bestow upon him such a proof of his love, that all the world might be con

s of the unhappy sufferers. the stone of sisyphus remained motionless; tantalus forgot his perpetual thirst; the wheel of ixion ceased to revolve; and even the furies shed tears, and withheld for a time their persecutions. undismayed at the scenes of horror and suffering which met his view on every side, he pursued his way until he arrived at the page 88 palace of aides. presenting himself before the throne on which sat the stony-hearted king and his consort persephone, orpheus recounted his woes to the sound of his lyre. moved to pity by his sweet strains, they listened to his [82]melancholy story, and consented to release eurydice on condition that he should not look upon her until they reached the upper world. orpheus gladly promised to comply with this injunction, and, followed by eury

owed him thither. but here a strange fatality occurred. whilst taking part in some funereal games, celebrated in honour of the king's father, perseus, by an unfortunate throw of the discus, accidentally struck his grandfather, and thereby was the innocent cause of his death. after celebrating the funereal rites of acrisius with due solemnity, perseus returned to argos; but feeling loath to occupy the throne of one whose death he had caused, he exchanged kingdoms with megapenthes, king of tiryns, and in course of time founded the cities of mycena and midea. the head of the medusa he presented to his divine patroness, pallas-athene, who placed it in the centre of her shield. many great heroes were descended from perseus and andromeda, foremost among whom was heracles, whose mother, alcmene

of his kingdom by a man wearing only one sandal. he, however, disguised his fears, conversed kindly with the youth, and drew from him his name and errand. then pretending to be highly pleased with his nephew, pelias entertained him sumptuously for five days, during which time all was festivity and rejoicing. on the sixth, jason appeared before his uncle, and with manly firmness demanded from him the throne and kingdom which were his by right. pelias, dissembling his true feelings, smilingly consented to grant his request, provided that, in return, jason would undertake page 246 an expedition for him, which his advanced age prevented him from accomplishing himself. he informed his nephew that the shade of phryxus had appeared to him in his dreams, and entreated him to bring back from colch

accompanied by some of his companions, stepped on shore, where he was met by a deputation consisting of the most beautiful of the lemnian women, and, as commander of the expedition, was invited into the palace of the queen. when he appeared before hypsipyle, she was so struck with his godlike and heroic presence that she presented him with her father's sceptre, and invited him to seat himself on the throne beside her. jason thereupon [218]took up his residence in the royal page 249 castle, whilst his companions scattered themselves through the town, spending their time in feasting and pleasure. heracles, with a few chosen comrades, alone remained on board. from day to day their departure was delayed, and the argonauts, in their new life of dissipation, had almost forgotten the object of t

placed in the heavens as a brilliant constellation. on his arrival at iolcus, jason conducted his beautiful bride to the palace of his uncle pelias, taking with him the golden fleece, for the sake of which this perilous expedition had been undertaken. but the old king, who had never expected that jason would return alive, basely refused to fulfil his part of the compact, and declined to abdicate the throne [231] indignant at the wrongs of her husband, medea avenged them in a most shocking manner. she made friends with the daughters of the king, and feigned great interest in all their concerns. having gained their confidence, she informed them, that among her numerous magic arts, she possessed the power of restoring to the aged all the vigour and strength of youth, and in order to give the

ing might rest upon it. when aegeus beheld once more the well-known weapon which he had so often wielded, he knew that it was his son who stood before him. he warmly embraced him, presented him as his heir to his courtiers and subjects, and then, no page 294 longer able to endure the sight of medea, he banished her for ever from his dominions. when theseus was acknowledged as the rightful heir to the throne he was opposed by the fifty sons of pallas [262]the king's brother, who had confidently expected that on the demise of the old king the government of the country would devolve upon them. they therefore resolved to put theseus to death; but their plans becoming known to him, he surprised them as they lay in ambush awaiting his approach, and destroyed them all. fearing, however, lest the

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

and to the holy sacrament, in conformance with christian precept. on the news of the death of an associate [the master] will celebrate a mass for the comfort of the recently departed soul, and thoses masters and journeymen who are then present will attend this pious ceremony. the statutes established at ratisbonne ordered the celebration of four masses during the year, including the feast day of the throne of saint peter. the tax imposed for this purpose was two large sous for every work performed by the masters and a denier a week for the journeymen. the statutes also prescribed fasts, vigils, and masses to be celebrated in a chapel in strasbourg dedicated to the virgin. the building of churches was to be performed by the associates, by virtue of the same rules, for "the enlargement of d

their side and to lead cromwell's police astray, they acted under the cover of the masonic lodges, of which they were honorary members. under the protection of so-called trade secrecy and without too much risk of commiting an indiscretion, they could thereby communicate with their brothers who had remained in great britain to plot the overthrow of the "dictator."9 in 1661, on the eve of ascending the throne of england, charles ii formed a regiment in saint germain called the royal irish, whose name was soon changed to the irish guard. under the orders of lord colonel william dorrington, this regiment, which outlived the stuarts, landed in brest on october 8, 1689, as part of the surrender terms of limerick. until 1698, it maintained a garrison in saint germain but remained independent of a

e legend of hiram, the brilliant builder of the temple who was murdered by three evil journeymen and was res [clodion refers to the merovingian king whose brother, fredemundus, was claimed an ancestor by the stuarts. trans] the grand lodges and modern freemasonry 259 urrected in the person of the newly initiated master, was used by the friends of charles i to avenge his death and set his son upon the throne. english freemasons, it is claimed, adopted the grade of master in the years 1723-1725, when the thinking that had inspired its development and application had faded from memory. similarly, some say the jacobites combined their knightly titles and decorations with freemasonry and that this served as the origin of the scottish higher grades, which were intended to serve the political pur

ONYX TABLET OF SET

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. there was no rupture with thebes; the constructions continued, and magnificent edifices were raised to the glory of amon at karnak, gourna, and ramesseum. but it was from the [osirian] center of abydos that rameses appointed the high priest of amon

PHILIP NEIL MYTHS LEGENDS EXPLAINED

t! you are the first-born of geb, the great one who came forth from nut. shout with joy, osiris, for i have come to you; i am horus, i have saved you alive today. the book of the dead re-harakhty thoth after osiris descended to the underworld, he could no longer rule his earthly kingdom, so he bequeathed it to his son horus. but his evil brother seth, the god of chaos and confusion, laid claim to the throne. only after 80 years did re judge horus the winner, award him the kingdom, and banish seth to the desert. horus first performed the key mummification rite of opening the mouth on his father osiris. with other rites, it ensured that all the bodily functions could be restored after death through the spells contained in the book of the dead. horus as a wedjat eye hunefer the gods who sit i

rters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created the warrior enkidu to be a comrade equal to him in strength. they fought each other furiously on their first enco

ic of power and victory. in matters of love and war, zeus never accepted defeat. clouds gathering god of the sky and ruler of weather, zeus is often called the cloud-gatherer. he is often shown with his weapon, the thunderbolt. zeus and dana dana was the beautiful daughter of acrisius, king of argos, who was supposed to rule in rotation with his twin brother proetus. but acrisius refused to yield the throne, and proetus, in anger, tried to seduce his daughter. terrified by a prophecy that if dana ever bore a son the child would kill him, acrisius shut her up in a bronze tower away from mortal men. unfortunately, he could not guard against the gods and zeus (roman jupiter, fulfilling the pattern of many of his conquests, came to her in disguise (here, as a shower of gold) and fathered the g

lled the monster, and married andromeda. on his return, polydectes, who presumed him dead, laughed scornfully when perseus told him he had brought medusa s head smiling grimly, perseus withdrew it from its bag and immediately polydectes was turned to stone. perseus perseus was one of the great greek heroes and, in his youth, accomplished daring deeds. of royal blood, he did not wish to succeed to the throne of argos after the death of his grandfather (see p. 45, so ruled tyryns and mycenae instead. here, he founded the family of the perseids, from which heracles was descended (see pp. 50 51. when perseus first set off to find the gorgon medusa, he was told by athena to seek out the three graiae, the gorgons sisters. the graiae, hideous old hags with just a single eye and tooth between them

had been intended: one passing for an alien [but] theban born, to his cost. father-killer and father-supplanter. oedipus and jocasta had four children two sons, eteocles and polynices, and two daughters, antigone and ismene. antigone, oedipus daughter antigone, oedipus daughter, went into exile with her father, returning on his death to find her two brothers, etiocles and polynices, fighting for the throne. they killed each other and creon, their uncle, who had supported etiocles, buried him with honor, leaving polynices to rot on the battlefield. on pain of death, antigone performed a token burial. furious, creon shut her up in a cave to die, refusing the pleas of haemon, his son and antigone s betrothed, to forgive her. on the advice of the seer teiresias, he finally relented. but on op

d cerberus, guardian dog of the underworld. hera charged ladon, the serpent, to prevent anyone from stealing the golden apples, and also to stop the hesperides from eating them. jason and the golden fleece 52 jason, the son of king aeson who was usurped by his half-brother pelias, was brought up by the centaur cheiron (see p. 39. when he grew up, he went to his uncle s court to press his claim to the throne. pelias, warned to beware a claimant wearing one sandal (as jason did, see left, agreed to name him as his heir if he fetched him the golden fleece belonging to ae tes, the cruel king of colchis. with the help of athena (roman minerva) he built a ship, the argo, and and gathered a crew of 50 or so, the argonauts, which included many of cheiron s ex-pupils. he then sailed to colchis, whe

the cruel king of colchis. with the help of athena (roman minerva) he built a ship, the argo, and and gathered a crew of 50 or so, the argonauts, which included many of cheiron s ex-pupils. he then sailed to colchis, where ae tes daughter, the witch medea, fell in love with him and helped him to steal the fleece and escape. returning home, medea murdered pelias, but strangely jason did not claim the throne. instead the couple lived in corinth for ten years until jason rejected medea to marry king creon s daughter, glaucis. medea avenged herself by killing glaucis, creon, and her own children by jason, before fleeing. jason died an old man, crushed beneath the falling prow of the argo. the golden fleece the fleece had belonged to a golden flying ram endowed with reason and speech. this ram

PHOSPHORUS

the abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in t

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

any of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits

PROMETHEUS

o thank him for his kindness since he had pointed out the way. straightway he gave what honour he could to the one that deserved it, for he killed the eagle and since it was slain, men began, when victims were sacrificed, to offer livers on the altars of the gods to satisfy them in place of the liver of prometheus. hyginus astromomica 2.15 [typhoeus to zeus declaring his intentions when he seizes the throne of heaven] and the soaring round kaukasos, another and better eagle shall tear the bleeding liver, growing for ever anew, of hephaistos the fiery: since fire was the for which prometheus has been suffering the ravages of his self-growing liver. dionysiaca 2.298 [aion father time addresses zeus] prometheus himself is the cause of man s misery prometheus who cares for poor mortals! instea

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

1:31. 14 rashi ad loc, etc. 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 pro

s the number of letters required to iterate the name ekyeh, its spelling-out, its second spelling-out: alef alef lamed pei lamed lamed mem dalet pei alef pei alef hei hei yud yud vav hei yud dalet yud yud vav dalet vav vav yud vav dalet lamed yud dalet tav the arizal on parashat mishpatim 318 hei hei yud yud vav hei yud dalet this is the name ekyeh in ima, which gnests h in [beriah, the world of] the throne. the hei [i.e, the third letter of the word amah] signifies the hei of ima itself. this name ekyeh is that associated with ima, as opposed to the one associated with malchut, discussed above. the world of beriah is the location of the gheavenly throne of glory, h as explained in the zohar. in the correspondence between the four letters of the name havayah and the four principle partzufi

exceedingly.higher than moses. h8 mashiach fs soul is the collective yechidah of the jewish people, their total identification with their divine dimension. this consciousness transcends the limitations of the torah as it was revealed through moses, and is that of the torah fs inner dimension. returning to the previous discussion, this is why the jewish maidservant, the neshamah that descends from the throne of glory, serves neither the [master fs] son nor his daughter. she is 5 ecclesiastes 7:12. 6 see torah or, beginning of p. mishpatim. 7 isaiah 52:13. 8 midrash tanchuma, toldot 14. the arizal on parashat mishpatim 319 subservient neither to z feir anpin nor to nukva, they being the gson h and gdaughter, h but only to abba [their gfather h. she therefore only serves the master. the ruach

[lemarbeh] the reign. h2 1 deuteronomy 24:1. 2 isaiah 9:6. the arizal on parashat ki teitzei (2) 774 the final mem can be envisioned as two dalet fs, one written normally and the other upside down and backwards, forming the angular mirror-image of the first one. the final mem occurs in the middle of a word only once in the bible, in the verse, gto increase the reign and for peace without end over the throne of david and his kingdom c. h the word for gto increase h [le-marbeh] is spelled lamed-[final] mem-reish-beit-hei [the final mem] is formed of two hinges and two doors. the two hinges are the two yud fs, i.e, the thorns in the backs of the dalet fs, this being what distinguishes the letter dalet from the letter reish. the word dalet actually means gdoor. h thus, each dalet that makes up

in this fashion we can also understand the verse: g[one calls to me out of se fir: ewatchman, what of the night? watchman, what of the night? f the watchman said: ethe morning comes, and also the night] if you will inquire, inquire, return, come. f h5 the word gcome h is in aramaic. in fact, a number of words in this verse are in aramaic. the reason for this is that ga tunnel is carved out under the throne of glory for the penitent, h in order that the ministering angels not voice accusations against him. this was done specifically in the case of menasheh, the evil king.6 the ministering angels protested, saying ghow can you accept the penitence of someone who served idols and set up a graven image in the temple? h g-d replied, gif i do not accept his penitence, i am closing the door to a

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

lives of an infinite number of people to change their lives catalytically, but in the process always remaining untouched itself. at the same time, it recalls to mind several letters that were received years ago following the publication of the first of the four volumes in the original edition. anyone would have thought, judging from the tone of some of these letters, that i had become exalted to the throne of god almighty himself. even a few came from active order members scattered in various parts of the world, corroborating many of the critical allegations made earlier in my rosicrucian adventure. though the latter book was published independently of the golden dawn, it was originally written to serve as an introduction to the whole body of order teaching. on the other hand, there was a

n himself, that divine self of which too rarely, if ever at all, we become aware "the essence of mind is intrinsically pure" is a definition of the bodhisattva sila sutra, and it is this essential state of enlightenment, this interior self, osiris glorified through trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its

olved in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as

ath (euphrates: earth- flowing into malkuth. 74 the golden dawn: volume i book one it is written 'ln daath the depths are broken up and the clouds drop down dew" the word naher has the meaning 'perennial stream1-'never failing waters' as opposed to other words mearung torrent or brook. the river going out of eden is the river of the apocalypse, the waters of life, clear as crystal proceeding from the throne, on either side of the tree of life, bearing all manner of fruit. thus the rivers form a cross and on it the great adam, the son who is to rule the nations, was extended from tiphareth and his arms stretch out to geburah and gedulah, and in malkuth is eve, supporting with her hands the two pillars <146> on the general guidance and purification of the soul learn first, 0 practicus of our

tzirah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and each sephirah has its own ten sephiroth, making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. 78 the golden dawn: volume i <154> tetragrammaton on the tree the tarot is thus referred to the tree of life: the four aces are placed on the throne of kether- the <156> remaining small cards of the suit desired on the respective sephiroth, 2 on chokmah, 3 on binah, etc. the 22 trumps are then fifrh knowledge lecture 79 arranged on the paths between them, according to the letters to which they correspond. the king and queen of the suit are placed beside chokmah and binah respectively; the knight and knave by tiphareth and malkuth. t

on which is unguarded, and through which hostile influences may enter. but this latter cometh under the head of obsession. all thought action in the spiritual consciousness originateth in radiation, and radiation is as inseparable from the spiritual consciousness as it is from light. this spiritual consciousness is the focus of the action of neschamah. the spiritual consciousness is, in its turn, the throne or vehicle of the life of the spirit which is chiah; and these combined form the chariot of that higher will which is in kether. also it is the peculiar faculty of neschamah to aspire unto that which is beyond. the higher will manifests itself through yechidah. the chiah is the real life principle, as distinct from the more <214> illusionary life of the physical body. the shining flame

the qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on the way to the altar, he assumes a second form of his office which is having consented to take the obligation, is unprepared for this most delicate hase of initiation. thrice bound and hoodwinked

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

zed by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zea

thy power, magnificent star. if by this conjunction i can gain the mastery of itsinterpretation, then will the solution of this problem give me all i crave. catharine de medice youshall be answered, the plottings of yourself and counsellors shall not escape me, else there is noruling divinity in heaven222s astrology. where then will be my reward. i could be foolhardy onwardto claim the second at the throne. one line more and the conjunction is complete. well, i must wait.now, watch the astrolabe. but see, the projection of the spheres on the plane of the meridian, the lineis passed and francis the second, your fate is sealed. again see, by poison to be administered in theear. the secret222s, but hold, who comes, that stealthy step and listening ear. you222d betray my secret.but what want

d that here. if thou seekest for gold, for mortal pleasure, for health andlong life, come with us and fret out thy years with seeking to prolong them, and attaining that which,if found, might prove your life a greater burthen. than enjoyment. no, go thou to the council, ifperchance they can answer thee, and heed their instruction; if not, then to the holy father, theseventh element, who sits upon the throne at rome; and shouldest thou there fail, seek thine owncloset and commune with thy god, alone:he will point out the intercessor, which all men need, for he hath said 'ask, and it shall be givenunto you, seek and ye shall find, knock and it shall be opened unto you'.cond. of n.:thanks, father, for thy words of wisdom. we will seek further.1st astrologer:but, hold, ask of that comrade, he

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

slow flight of great birds, which seem to whisper strange oracles as they pass. let us approach silently that crossroad among the rocks. a harsh, funereal trumpet winds suddenly, and black torches flare up on every side. a tumultuous throng is surging round a vacant throne: all watch and wait. suddenly they cast themselves on the ground. a goat-headed prince bounds forward among them; he ascends the throne, turns, and assuming a stooping posture, presents to the assembly a human face, which everyone comes forward to salute and to kiss, their black taper in their hands. with a hoarse laugh he recovers an upright position, and then distributes gold, secret instructions, occult medicines and poisons to his faithful bondsmen. meanwhile, fires are lighted of fern and alder, piled up with human

eciably alter results reasonably calculated. the destiny of each man can be therefore foretold him. an entire existence may be judged by a single movement; a single oddity or weakness may be the presage of a long chain of misfortunes. caesar was assassinated because he was ashamed of being bald; napoleon ended his days at st. heleua because he admired the poems of ossian; louis philippe abdicated the throne as he did because he carried an umbrella. these are paradoxes for the vulgar, who cannot grasp the occult relations of things, but they are causes for the adept, who understands all and is sur44 the doctrine of transcendental magic prised at nothing. initiation is a preservative against the false lights of mysticism; it equips human reason with its relative value and proportional infall

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

hrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all things and thy holy and beautiful ears unto all things hearken, hear thou thy children, whom thou didst love before the ages began. for thy golden, thy grand, thine eternal majesty shines above the world and the heaven of stars! thou art exalted over the conjuration of the four 31 them, o glittering fire! there dos

RUBY TABLET OF SET

taxation that the english civil war broke out in 1642. it ended in 1649 with the beheading of charles and the institution of oliver cromwell's protectorate. in 1660 parliament invited the classification: v2- 102- 11 author: michael a. aquino vi date: october 1, xix revision: january 1, xxiv html revision: oct 13, 1997 ce subject: philosophy reading list: 16a, 16l, 16m exiled charles ii to resume the throne (the restoration. charles' son james ii was deposed by a bloodless coup in 1688-89 (the glorious revolution) in favor of william and mary. in france louis xiv (the "sun king) reigned from 1643 to 1715. he devoted much time and effort to affairs of state, but was followed by two incompetent kings, louis xv and xvi, whose estrangement from the people ultimately led to the french revolutio

recommendations of the republic in mind, consider the following: almost uniquely within the ancient world, egypt was free from hereditary caste, racial, or sexual discrimination in political affairs. a social aristocracy was created by property inheritance, but a scion of poor or even unknown parentage might just as easily rise to high office upon demonstrating suitable prowess. at various times the throne was held by negroes, persians, mesopotamians, greeks, and assorted asians without racial objections being raised. women enjoyed the same "citizenship" status as men, including choice of mate and inheritance of property. queens such as nefertiti and ty wielded as much or more power than their consorts, and female pharaohs such as hatshepsut and cleopatra ruled egypt as decisively and wit

raoh and the priesthood alone. in the statesman plato writes:16 for the priest and the diviner have great social standing and a keen sense of their own importance. they win veneration and respect because of the high tasks they undertake. this is shown in the fact that in egypt none can be king unless he belongs to the priestly caste, and if a man of some other caste succeeds in forcing his way to the throne, he must then be made a priest by special ordination. the chimaera: now how would plato come to know that bit of information, unless he were party to policies within the egyptian priesthoods? the sphinx: it is always possible that he heard it from the pythagoreans, although it seems only incidental to the sort of doctrines that pythagoreans would be inclined to discuss. so here we may h

s known to be a guardian cherub. cherubim are special angels assigned to protect jehovah (from what? that's an interesting question) after lucifer's departure from heaven, jehovah had to assign four cherubim to do the work that lucifer had previously done. the first is described as lion-like, the second is calf-like, the third is as a man, and the fourth is eagle-like. revelation 4:6-8 and before the throne there was a sea of glass like unto chrystal; and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face of a man, and the fourth beast was like a flying eagle. and the four beasts each had six wings about him; and they were full of eyes

: 37. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth, i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the sacred bull mentu was the god of the city of ani, capital of the iv uast (thebes) nome of upper egypt [see #ii-49. ankh-f-n-khonsu is the priest commemorated by the stele of revealing. his name means"[he whose] life [is] in khonsu (the moon-god

s a pentagram is in his heart. xem-set is naked before set and khem, symbolizing that he can do nothing to hide; his existence is open before both. khem tempts xem-set with the white symbols of power, but set holds the arm of xem-set. it is not the will of set for us to accept anything from khem. this corresponds to the first two lines of hieroglyphs in the stele of xeper (see ref. b, p. thoth-9. the throne of set is in darkness and the symbolic thigh of set blocks out the light of khem. set is alive and has form. khem is dead, a mummy, and is empty. xem-set has been newly-created as form by set. in the top part of the second panel we find four gods and one goddess of emptiness: harpocrates, osiris, isis, horus the elder, and ra, four of which are gods created by man, and one of which is t

my essence, because thus we are the same (the word of set, the fifth part "only through obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he know that he is not subject to a greater will (the diabolicon, the statement of leviathan) in my paper a three-dimensional model of possible human experience, i referred to the ninth pole of consciousness as the throne of set. the pole of mastery is, i believe, the gateway into the universe for set and the "location" of his mind. by having the anchor of the self safely located outside of the dream of time and space, the magician avoids the lost condition of a confused psychotic, and continues to find meaning through the knowledge that there is an eternal anchor which lies exterior to the universe. the

SABBATIC KABALA OF THE CROOKED PATH

hosoever is wise practises no magic, but becomes it we are now encountering the last letters of the sacred alphabet, kaph and tau. symbolized by the planet jupiter and the tarot of fortune inte racting with the tau, the cross of the universe connecting saturn with the earth. in this we find wisdom and understanding brought circle round and ended up back to the witch who has restored him-or her on the throne of cain, carrying the cross of the world and has towered by all temptations. through the ordeals jupiter has blessed the witch with the fortune of gnosis. worship not the stone but what it conceals is one of the statements in this cell, and through this it refers to the dawning of the famulus in a physical object and the dawning of the adepts occult aspiration of the crooked path. the s

SALMANRUSHDIE THESATANICVERSES

egins to feel like flight, his mother's voice wafts distantly up to him, baba, look how you grew, enor_mouse, wah-wah, applause. he is gigantic, wingless, standing with his feet upon the horizon and his arms around the sun. in the early dreams he sees beginnings, shaitan cast down from the sky, making a grab for a branch of the highest thing, the lote-tree of the uttermost end that stands beneath the throne, shaitan missing, plummeting, splat. but he lived on, was not couldn't be dead, sang from heilbelow his soft seductive verses. o the sweet songs that he knew. with his daughters as his fiendish backing group, yes, the three of them, lat manat uzza, motherless girls laughing with their abba, giggling behind their hands at gibreel, what a trick we got in store for you, they giggle, for yo

ressed and folded at the foot of his bed. a man of ascetic tastes (what strange manner of businessman is this) question: what is the opposite of faith? not disbelief. too final, certain, closed. itself a kind of belief. doubt. the human condition, but what of the angelic? halfway between allahgod and homosap, did they ever doubt? they did: challenging god's will one day they hid muttering beneath the throne, daring to ask forbidden things: antiquestions. is it right that. could it not be argued. freedom, the old antiquest. he calmed them down, naturally, employing management skills a la god. flattered them: you will be the instruments of my will on earth, of the salvationdamnation of man, all the usual etcetera. and hey presto, end of protest, on with the haloes, back to work. angels are e

my body. many of them saw this, but still they worship stones. and when you came at night and flew me to jerusalem and i hovered above the holy city, didn't i return and describe it exactly as it is, accurate down to the last detail? so that there could be no doubting the miracle, and still they went to lat. haven't i already done my best to make things simple for them? when you carried me up to the throne itself, and allah laid upon the faithful the great burden of forty prayers a day. on the return journey i met moses and he said, the burden is too heavy, go back and plead for less. four times i went back, four times moses said, still too many, go back again. but by the fourth time allah had reduced the duty to five prayers and i refused to return. i felt ashamed to beg any more. in his

purting stone, which was almost idolatrous, after all; and to say that they had decided that they would all become the brides of the bumbler, baal. at first the madam tried to talk them out of it, but when she saw that the girls meant business she conceded the point, and told them to send the writer in to see her. with many giggles and nudges the twelve courtesans escorted the shambling poet into the throne room. when baal heard the plan his heart began to thump so erratically that he lost his balance and fell, and "ayesha" screamed in her fright "o god, we're going to be his widows before we even get to be his wives" but he recovered: his heart regained its composure. and, having no option, he agreed to the twelvefold proposal. the madam then married them all off herself, and in that den

eave, and such was the inexperience of the officer in charge of the vice-squad that he agreed. the madam sent her eunuchs to inform the girls and escort the clients out by a back door "please apologize to them for the interruption" she ordered the eunuchs "and say that in the circumstances, no charge will be made" they were her last words. when the alarmed girls, all talking at once, crowded into the throne room to see if the worst were really true, she made no answer to their terrified questions, are we out of work, how do we eat, will we go to jail, what's to become of us- until "ayesha" screwed up her courage and did what none of them had ever dared attempt. when she threw back the black hangings they saw a dead woman who might have been fifty or a hundred and twenty-five years old, no

SATANGEL

oir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. acc

e archetypal u.f.o. or flying saucer. they are variously said to reside in the third and fourth heavens, and thus exist as the first emanations that may be considered as possessing the elemental developments of form and substance. it is here that heaven meets earth, and thus becomes exposed to potential corruption. the most powerful of mystics and magicians have been known to summon the angels of the throne and bind them as magical machines; thus gaining the perfect astral form and the abilities to travel to heaven, hell, through time, space, and the dimensions of para-reality. according to rabbinic scripture, all the hebrew patriarchs joined this order upon their arrival in heaven, although christian theologians obviously disagree on this point. their ruling prince is raphael. see ezekiel

eph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he is also identified in hebrew tradition as a guide of sheol, the pit or womb of the underworld. uri-el fire

ters is assosciated with the seven planets. who has the head of a cockrel and snakes for legs (abrasax, abraxis, and in scientific literature, angnipede, meaning snake feet. abraxas is recognised as a devil of black witchcraft, and the name appears in various evocatory formulae. it is also applied as a title sometimes given to lucifer/satan. adramelech, adramelek (hebrew king of fire. an angel of the throne, now a fallen angel, arch-demon chancellor of the order of the fly, patron of hypocrites. manifests as a peacock or a mule, or as bearded, eagle winged, lion bodied. charged with the devil s livery. corresponds to the quabballistic sphere of yod. identified with sacrifices by fire. agares (goetic, from greek agreus meaning hunter, also the name of an avatar of dionysos. a duke ruling in

SATANIC RITUALS

has come forward. the nun lifts her habit and urinates into the font. as she passes water, the deacon addresses the congregation] deacon: she maketh the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the subdeacon removes the font from the nun an

! i am a creature of thy creation, spawn of thy flame, craze of thy mind, carrier of transition! let comets hail the advent of thy coming, when we, thy sons, await on triglav's heights the omens of thy will! the glowing coals of ancient sacrifice give birth to spectral shadows who live again as gods of wine and joy [celebrant lowers arms] celebrant: arise and call the bones! the living bones upon the throne! slava, slava yevo silye! slava! kashchei! kashchei! immortal man of madness! slava tchortu! participants: kashchei! kashchei! slava tchortu! celebrant: invoke the dancing goddess, with pshent of flame. her yearning knows no bounds; this is her night to lure the multitudes who sit in judgment of her lust! morena! morena! morena! vyelikaya mats! noch eta nasha [congregation performs a me

SCHEM HA MEPHORESH

yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their si

he fiery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

n ir-rahim, meaning in the name of god, most gracious, most compassionate. world religions photo library/alamy. world religions: almanac 303 islam and jews, we believe in the revelation which has come down to us and in that which came down to you; our god and your god is one; and it s to him we surrender. allah one of the most memorized passages of the qur an, called the ayatul kursi, or verse of the throne, expresses the islamic concept of god: allah! there is not god but he, the living, who needs no other but whom all others need. he is never drowsy [sleepy] nor does he rest. space and the earth belong to him; who can intercede [intervene] without his consent? he knows everything people have done and will do, and no one can grasp the least of his knowledge, without his review. his throne

d in tashkent, uzbekistan. they are the source of the text used in the twenty-first century. the qur an contains the core beliefs of islam. the most prominent is belief in a single supreme god, allah, who created the heaven and the earth in six periods: the adoration (sura 32) states in part: allah is he who created the heavens and the earth and what is between them in six periods, and he mounted the throne (of authority. the qur an is the basis of the islamic belief in angels, including jabra il (gabriel, who revealed the qur an to muhammad; mika il, the angel who controls the weather at allah s command; israfil, the angel who will blow the horn to signal the end of the universe; and azrail, the angel of death. further, the qur an requires muslims to believe in the revealed books of allah

se culture at this time reflected the influence of the chinese, including buddhist beliefs. the chinese wrote about and documented their history. under this influence japanese writers began to do the same (none of their seventh-century works survive) their goal appears to have been to establish the divine right of japanese emperors to rule. the divine right to rule in 673 the emperor tenmu seized the throne of japan. his rule was shaky because he continued to face opposition from rival ethnic groups and clans. tenmu ordered that a history of japan be compiled that would legitimize his rule by showing that he was descended from the gods. this history was transmitted orally. in 712 it was written down as the kojiki, a text that further cemented the imperial court s world religions: almanac 3

the eighteenth century various japanese scholars tried unsuccessfully to separate shinto beliefs from those of buddhism. these efforts paid off in 1867 at the beginning of the meiji restoration (1869 1912, the end result of a civil war. during this war the emperor of japan fought to take power away from the japanese shoguns. shoguns were powerful military governors who had wielded more power than the throne for centuries. at this time shinto was made the official state religion of japan, and, in a process called shinbutsu bunri, shinto and buddhism were separated. in fact, efforts to join them were outlawed. becomes state religion japanese leaders thought that making shinto the national religion would help to unify the country. they believed that the people had to unite behind their empero

feated germany, italy, and japan. however, u.s. military might proved too much for the japanese. by 1945 it was clear to most japanese that their nation would be defeated, although the nation refused to surrender until august 1945. some historians believe that japan would have surrendered earlier if the united states and its allies had assured japanese authorities that the emperor could remain on the throne. in the final months of the war, shinto was enlisted to encourage patriotism and willingness to die for the emperor. a prominent example was the kamikaze pilots, who deliberately crashed their bomb-laden planes into enemy ships. note that kami forms a portion of the word kamikaze, which literally means divine wind or wind from the gods. popular decline the period of shinto as state reli

riting is the kojiki, an eighth-century text and the earliest surviving document written by the japanese. in some respects, it is difficult to categorize the kojiki. it is part scripture (holy text, part history of early japan, and part folktale and myth. the kojiki, which means record of ancient matters, was in large part a political document. it originated in 673, after the emperor tenmu seized the throne of japan and ordered a history of japan to be compiled. tenmu believed that the records of many of his courtiers, imperial officials, and the chief families in the realm had been changed and corrupted. he wanted to see a more accurate history and, more importantly, one that would support his rule by showing that he descended from the gods. accordingly, he commissioned a court reciter, h

was darius i, also called darius the great (d. 486 bce, who ruled the persian empire for more than thirty years. darius was a member of a high-ranking persian family. after darius s predecessor, cambyses ii (ruled 529 522 bce, committed suicide, the persian throne was seized by a man named gaumata, who ruled under the name smerdis (sixth century. darius, however, believed that smerdis had seized the throne illegally because he was not a member of the royal family (though later historians believe that he was. darius gathered about him a number of persian nobles, marched against the king, and put him to death. darius was a strong believer in zoroastrianism. he said that he was able to take his legitimate place as the hereditary ruler of persia with the help of ahura mazda. he was also a str

SEPHER HA BAHIR

verse (ecclesiastes 5:8, the advantage of the land in everything is the king. what is this advantage? this is the place from which the earth was graven. it is an advantage over what existed previously. and what is this advantage? everything in the world that people see is taken from its radiance. then it is an advantage. the bahir 25 96. what is the earth from which the heavens were graven? it is the throne of the blessed holy one. it is the precious stone and the sea of wisdom. this parallels the blue in the tzitzit. rabbi meir thus said: why is blue chosen above all other colours [for the tzitzit? because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the throne of glory. it is thus written (exodus 24:10, they saw the god of israel, and under his feet was l

h ascend higher and higher, as it is written (ecclesiastes 5:7, and ones higher than they. it is also written (ezekiel 1:18, and as for their height, they had height, and they had fear, and their height was filled with eyes, around the four. and around him are angels. those around them also bow down before them, kneeling and declaring, the lord he is god, the lord he is god. 146. the sixth one is the throne of glory, crowned, included, praised and hailed. it is the house of the world to come, and its place is in wisdom. it is thus written (genesis 1:3, and god said, let there be light, and there was light. 147. and rabbi yochanan said: there were two [types of] light, as it is written [let there be light] and there was light. regarding both of them it is written (genesis 1:4 [and god saw t

ok the fruit of the tree and ate it, and she also gave some to her husband. their eyes the bahir 56 opened and their teeth were set on edge. he said, what is this that you have given me to eat? just as my teeth were set on edge, so will the teeth of all [future] generations be set on edge [god then] sat down in true judgement, as it is written (psalm 9:5 [you have upheld my cause, you have sat on the throne as a] righteous judge. he called to adam and said why do you flee from me [adam] replied (genesis 3:10, i heard your voice in the garden and my bones trembled. i was afraid because i was naked, and i hid. i was naked of works, i was naked of commandments, and i was naked of deeds. it is therefore written because i was naked, and i hid. what was adam s garment? it was a skin of fingernai

SEPHER YETZIRAH WESTCOTT

north and south (14) and the lord the only god (15) the faithful king rules all these from his holy seat (16) for ever and ever. 6. the ten ineffable sephiroth have the appearance of the lightning flash (17) their origin is unseen and no end is perceived. the word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the throne. 7. the ten ineffable sephiroth, whose ending is even as their origin, are like as a flame arising from a burning coal. for god (18) is superlative in his unity, there is none equal unto him: what number canst thou place before one. 8. ten are the ineffable sephiroth; seal up thy lips lest thou speak of them, and guard thy heart as thou considerest them; and if thy mind escape from thee

w is the world, and lastly the heart of man. the three are water, air and fire; fire above, water below, and air conciliating between them; and the sign of these things is that the fire sustains (volatilises) the waters; mem is mute, shin is sibilant, and aleph is the mediator and as it were a friend placed between them. 2. the celestial dragon, t l i, is placed over the universe like a king upon the throne; the revolution of the year is as a king over his dominion; the heart of man is as a king in warfare. moreover, he made all things one from the other; and the elohim set good over against evil, and made good things from good, and evil things from evil: with the good tested he the evil, and with the evil did he try the good. happiness (50) is reserved for the good, and misery (51) is kep

h (4) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division. the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances (5) the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to

SIFRA DETZNIYUTHA

d in that adam(,da, by twos, by the general principle and the particular, which are contained in the particular and the general, legs and arms, right and left. it divides at its sides. male and female were established- vhy. yod y male, heh h female. vav v as it is written male and female created he them, and blessed them, 104 and called their name adam. the form and person of adam was seated upon the throne,105 as it is written: 12 and upon the likeness of the throne was the likeness as the appearance of adam upon it from above.106 13 chapter four the ancient one107 is hidden and concealed. the small face is manifested and not manifested, the manifested is written in the letters. the not on its level is hidden in the letters, and he, the not, is settled in hy, the upper ones and the lower

4:7. 100 torah b reshith 1:20. 101 living being, hyx (chaiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b reshith 2:7. 113 sefer yetzirah 2: twenty-two letters are the foundation. 114 the aramaic word vd means two. 115 to

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

that past seemed known to him. he made her speak to him of her father; he made her recall some of the airs of pisani's wild music. and those airs seemed to charm and lull him into reverie "as music was to the musician" said he "may science be to the wise. your father looked abroad in the world; all was discord to the fine sympathies that he felt with the harmonies that daily and nightly float to the throne of heaven. life, with its noisy ambition and its mean passions, is so poor and base! out of his soul he created the life and the world for which his soul was fitted. viola, thou art the daughter of that life, and wilt be the denizen of that world" in his earlier visits he did not speak of glyndon. the day soon came on which he renewed the subject. and so trustful, obedient, and entire w

hem to acknowledge to mankind their majestic conquests and dominion, to become the true lords of this planet, invaders, perchance, of others, masters of the inimical and malignant tribes by which at this moment we are surrounded: a race that may proceed, in their deathless destinies, from stage to stage of celestial glory, and rank at last amongst the nearest ministrants and agents gathered round the throne of thrones? what matter a thousand victims for one convert to our band? and you, zanoni" continued mejnour, after a pause "you, even you, should this affection for a mortal beauty that you have dared, despite yourself, to cherish, be more than a passing fancy; should it, once admitted into your inmost nature, partake of its bright and enduring essence, even you may brave all things to r

simon. dumas will advance their trial a day. i will write to fouquier-tinville, the public accuser. we meet at the jacobins to-night, simon; there we will denounce the convention itself; there we will rally round us the last friends of liberty and france" a shout was heard in the distance behind "vive la republique" the tyrant's eye shot a vindictive gleam "the republic! faugh! we did not destroy the throne of a thousand years for that canaille" the trial, the execution, of the victims is advanced a day! by the aid of the mysterious intelligence that had guided and animated him hitherto, zanoni learned that his arts had been in vain. he knew that viola was safe, if she could but survive an hour the life of the tyrant. he knew that robespierre's hours were numbered; that the 10th of thermid

SIR WALLIS BUDGE EGYPTIAN MAGIC

resting their hands on shen. figures of the shen were p. 62 painted upon stela, coffins, etc; as an amulet it is commonly made of lapis-lazuli or carnelian. the amulet of the cartouche has been supposed to be nothing more than shen elongated, but it probably refers to the ordinary meaning of i.e "name" 19. the amulet of the steps, this amulet seems to have two meanings: to lift up to heaven, and the throne of osiris. according to one legend, when the god shu wished to lift up the goddess nut from the embrace of the god seb, so that her body, supported by her stretched-out arms and legs, might form the sky, he found that he was not tall enough to do so; in this difficulty he made use of a flight of steps, and having mounted to the top of these he found himself able to perform his work. in

acedonia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was about to give birth was the son of the god amen (or ammon) of libya, who was regarded as the father of all the kings who ascended the throne of egypt, who did not belong to the royal stock of that country. 2 here, in connexion with the egyptian use of wax figures, must be mentioned one or two stories and traditions of alexander the great which are, clearly, derived from egyptian sources. the arab writer, abu-shaker, who flourished in the xiiith century of our era, mentions a tradition that aristotle gave to alexander a numbe

e millions of men, therefore she chose the millions of the gods, but she esteemed more highly the millions of the spirits (khu. and she meditated in her heart, saying 'cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto ra in heaven and upon earth' now behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. now the divine one (i.e, ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path p. 138 whereby the great god we

SOLOMON

adness and desire, when they have wives of their own, so that they leave them, and go off by night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds" 24. and i adjured him by the name of the lord saba th, saying "fear god, asmodeus, and tell me by what angel thou art frustrated" but he said "by raphael, the archangel that stands before the throne of god. but the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk" i again asked him, and said "hide not aught from me. for i am solomon, son of david, king of israel. tell me the name of the fish which thou reverest" and he answered "it is the glanos by name, and is found in the rivers of assyria; wherefore it is that i roam about in those parts" 25. and

ost and pain in the stomach. let me only hear the words 'iax, bide not, be not warmed, for solomon is fairer than eleven fathers' i at [once] retreat" 87. the sixteenth said "i am called atrax. i inflict upon men fevers, irremediable and harmful. if you would imprison me, chop up coriander [1] and smear it on the lips, reciting the following charm 'the fever which is from dirt. i exorcise thee by the throne of the most high god, retreat from dirt and retreat from the creature fashioned by god' and at once i retreat [1. pliny, nat. hist. xx. 20, notes the same use of coriander "seminis grana tria in tertianis devorari iubent aliqui ante accessionem, vel plura illini fronti" the testament evidently belongs to pliny's age] 88. the seventeenth said "i am called ieropa l. on the stomach of men

SPENSER THE CULT OF THE ALL SEEING EYE 1960

lion or more, mostly in the mekong delta region and tay ninh province, northeast of saigon, which it once ruled with a private army. its great temple, located near the cambodian border in the same area, contains great columns around which are entwined raised carvings of huge cobras, reaching from the floor (o the ceiling. the cao dai "pope" sits on a serpent throne in this temple. the two arms of the throne are carved into the shape of two huge cobra heads and necks. two similar cobra heads form the base; and the undersides of three more cobra heads and necks provide the backrest of the throne. the'"pope's" entire royal robe and his foot coverings also represent the shape and skin of the cobra. the cao dai also has its own "cardinals" in its "vatican" headquarters in the great temple, whic

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

l sources of reality. these are things still hidden behind the physical processes, but after further physical development they will be manifested in a future, spiritualized condition of the world. the initiate experiences spiritually in the present what will be realized in the course of time to come: and immediately i was in the spirit. and i saw in heaven a throne. and there was one sitting upon the throne, whose appearance was like jasper and carnelian. and there was a rainbow like emerald encircling the throne. also before the throne was what looked like a sea of glass, clear like crystal.135 the images in which the vision is clothed by the seer depict the sources or archetypes of perceptible reality. and in the sphere around the throne were twentyfour thrones, upon which were seated th

n the sphere around the throne were twentyfour thrones, upon which were seated the twentyfour elders, clad in flowing white robes and with golden crowns upon their heads.136 130 christianity as mystical fact around the archetypal source of reality we thus find beings who have already advanced far along the path of wisdom, who look upon the infinite and bear witness to it. in the center and around the throne were the four living creatures, full of eyes before and behind. the first living creature was like a lion. the second was like a bull. the third looked like a man. the fourth was like a flying eagle. and each of the four living creatures had six wings and was full of eyes around and within. and they cry without ceasing, both day and night, holy, holy, holy, is god, the almighty, who was

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

ecisions can plunge entire nations into desperate straits of bankruptcy and ruin. it is, moreover, no consolation to realize that the stupid and self-indulgent who populate the highest reaches of the illuminati ranks are often cunning, sly, devious, and ethically-challenged. the imbecile son of a wise king is always less wise than his father, but upon his father's passing, he nevertheless assumes the throne. how often does history show that heredity renders a nation a cruel blow when the next generation takes command? in that instance, the cry of the people invariably rings out "the king is dead oh no! well, okay, long live the king" rarely do the men at the top echelons of the illuminati deserve their powerful and influential positions based on merit. their reign is based on, first, hered

n's kingdom, it is only natural that his human representatives on earth who are leaders in the religious field show this sign of recognition. besant, a theosophist, also displays the sign as her cult organization is based on serpentine occult wisdom, the perennial philosophy. yeltsin was acclaimed by the press as popular leader of the russian peoples' revolution, and rothschild desires to rule on the throne over all humanity as head of the illuminati's inner circle. also pictured here, in the pages that follow, giving the sign: jesse and frank james, outlaws celebrated as "robin hoods" who, it is claimed, showered some of their stolen wealth on the poor; anton lavey, who founded the church of satan in 1966 proclaiming it a temple of reason for those of wisdom and who sought mass membership

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

tian traditions in chapter 28: 4 28 of i samuel. saul, king of israel, had begun his reign with a great military victory over the ammonites, but he, who had once been a humble man, allowed his early successes to go to his head. when it becomes apparent to king saul that david, once a mere shepherd boy whose musical talents eased his troubled mind, has found favor in god s eyes and will soon claim the throne of israel, saul tries to kill him. but david has evolved from the boy who slew the giant warrior goliath with a sling-shot and the giant s own sword to a capable leader with his own army. thoroughly frightened and confused, king saul wishes that he would once again be able to seek the advice of the great and wise samuel, who, 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

e 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 u n u s u a l a n d u n e x p l a i n e d 258 mystery religions and cults theearliest

so years of his reign, akhenaten was so absorbed in preaching his new faith that he sought to conquer no new territories nor did he heed the reports of his military commanders and allies to shore up the defenses of egypt s borders. to the dismay of those who had grown wealthy with the expansion of the egyptian empire, akhenaten was not the great warrior-pharoah that so many of his predecessors to the throne had been. neither was he an effective missionary, for the angry, dispossessed priests of amun and the outcast servants of the many other gods only bided their time to resume control of the spiritual needs of the egyptian people. while some scholars maintain that akhenaten s experiment in monotheism has had lasting effect upon the religions of today, the cult of aten appeared to have had

as had lasting effect upon the religions of today, the cult of aten appeared to have had no real lasting effect upon the religious framework of egypt. recent scholarship has suggested that about the twelfth year of his reign, nefertiti and akhenaten became estranged and that he may have taken another queen who might bear him a son. others have argued he elevated his son-in-law smenkhkare to share the throne with him in a kind of co-rulership capacity. still other scholars have debated that nefertiti herself ascended the throne after akhenaten died a natural death or was killed by those who condemned him as a heretic. all that is certain is that the son-in-law who succeeded akhenaten soon changed his name from tutankhaten to tutankhamun, thereby indicating his allegiance to the theban god o

ined a concept of unity by representing the evil god set as a brother of horus, prince of light and goodness. although set was actually the younger brother of osiris who, with isis, his wife, and horus, his son, comprised the egyptian trinity he was represented as horus s brother, because set stood for the opposing forces of evil and darkness. set was jealous of osiris s power and sought to seize the throne from him. in ensuing struggle, osiris was dismembered, leaving horus to oppose his evil brother/uncle. in the war between the two that ensued, horus and the forces of good prevailed. in the story of set s insurrection can be seen a parallel with the hebrew tradition of lucifer s rebellion, his defeat by michael and the angels, and his subsequent expulsion from heaven. set, therefore, is

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

cca. were laid to rest in magnificent tombs with treasure, servants, food, and weapons to accompany them and the ordinary people were buried in rude stone compartments. the rulers of the ancient city of thebes, once capital of upper egypt (1580 1085 b.c.e, and their subjects never constructed massive pyramids to house their coffins, but cut their tombs from rock. as soon as a pharaoh would ascend the throne, his loyal subjects began the preparation of his tomb. excavation went on uninterruptedly, year by year, until death ended the king s reign and simultaneously the work on his tomb which also became a kind of an index revealing the length of his reign. these tombs, cut from the rock in the mountains in upper egypt, are still to be seen. the assyrians (c. 750 612 b.c.e) dug huge excavatio

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

olence of the boxers was directed against small christian missionary 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 36 secret societies thetrue name of the tong was gi ho chuan, h which means the tong of gthe fists of righteous harmony. h outposts, especially in the shantung province. the empress dowager, who became a regent after forcing her nephew from the throne, had encouraged the attacks. on her orders, imperial officers were ordered to assist the tong during the 55-day siege against the foreign legations. however, even before the various nations whose citizens were under attack sent relief forces to capture the city and squelch the rebellion, many imperial soldiers had already deserted the boxers and were starting to fight against them from

ng edward vi (1537.1553, who awarded him a pension of 100 crowns per annum. this stipend dee later exchanged for a rectory at upton-upon-severn. during queen mary i fs (1516.1558) reign (1553.58, dee was accused of trying to kill her by genchantments. h he was seized, confined, and tried. after a long trial that lasted until 1555, he was at last acquitted. when elizabeth i (1533.1603) ascended to the throne in 1558, she consulted with dee as to which day the stars deemed the most propitious hours for her coronation. pleased with his pronouncements, she continued to grant him the favor of her attention, and she made many promises of preferment.none of which were kept. disillusioned by the intrigues of the english royal court, dee left the country for holland. in 1564 while residing in antwe

onfess to any charge, scot argued. and if the witches were really so powerful, he questioned why had they not enslaved the human race centuries ago? scot fs book so infuriated king james vi of scotland (1566.1625) that he himself wrote a treatise on the reality of demon worship and the power of witches entitled demonologie to refute the discovery of witchcraft. a few years later, when he ascended the throne of england, one of king james f first official acts was to order the public burning of scot fs book. the last witch in the whole of the british isles to be executed was jenny horn of sutherland, scotland, who was burned at the stake in 1722. horn had been tried together with her daughter, who, the jury decided, was a victim of her mother fs witchcraft, rather than an accomplice. m delvi

shit (hebrew for gwork of creation h) dealt with the divine utterances that brought the universe into being and how control of these sounds or letters would grant great magical powers over the material substance of the world. maaseh merkavah (hebrew for gwork of the chariot h) attempted to utilize the mystical practices of heavenly ascent achieved by ezekial in his vision of the fiery chariot and the throne of glory in heaven. after a period of intense preparation, including fasting, meditation, chanting, and the recitation of certain letter combinations and the names of angels, the adept of maaseh merkavah sought to attain a vision of the divine throne of god and to become transformed from human to angel. combined with the maaseh merkavah and the maaseh bereshit to form the bible of the k

of the temple were deciphered. they identified the corpse as sun lord pacal and described his life. tracing references of dates with the mayan calendar, another example of mayan achievement, archaeologists were able to determine that sun lord pacal was 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 places of mystery and power 253 born in 603, ascended to the throne in 614, and died in 683. the 69 steps that run up the front of the temple each represent a year of his reign. the yucatan peninsula along the gulf of mexico forms the northernmost region of mayan settlement. among the ruins there are chichen itza, which feature a collection of pyramids, temples, and other common mayan structures as well as an observatory where the movements of the sun a

amid were reduced to foot-sized square cubes and lined up, the cubes would stretch for 16,600 miles. it is generally agreed that all three pyramids at giza, including those of the pharaohs khafre (chephren, in greek) and menaure (mycernius, in greek) were built during the fourth dynasty of egypt, which spanned from 2613 to 2494 b.c.e. it was a custom then that as soon as a new pharaoh ascended to the throne he began building a pyramid as a final resting place. the pyramid of khufu is the grandest of them all and is the sole survivor among the seven wonders of the ancient world. having been built within seven hundred years after egyptian civilization became stabilized, the vast structure has inspired many theories. egyptian records, in the form of hieroglyphics, provided some information ab

THE GOD OF THE WITCHES

the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the gentiles are all devils. in india, hindus, mahommedans and christians unite in calling thedeities of the aboriginal tribes "devils. the gentle peaceable yezidis of modern mesopotamia, whose god isincarnate in

ith physicalmeans, such as poison and cold steel.wax images for magical purposes are very early, there is reference to a wax crocodile in ancient egypt asearly as the xiith dynasty (before 2000 b.c, but the most detailed account is in the legal record of theharem conspiracy in the reign of the pharaoh rameses iii (about 1100 b.c. a plot was hatched to kill thepharaoh and to put one of his sons on the throne; the conspirators were the young man's mother and severalof the harem ladies and harem officials, besides people from outside. they began by making wax figures, butthese not proving a success the conspirators resorted to personal violence, from the effects of which thepharaoh eventually died. the conspirators were brought to justice, and the guilty were condemned to death. itis interest

THE KEY TO THE MYSTERIES

cation. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite overcrowded with gods, returning the one into the other. the souls can and do communicate with us by means of tables and hats. and so, no more regulated instruction, no more priesthood, no more church, delirium set upon the throne of truth, oracles which write for the salvation of the human race the word attributed to cambronne, great men who leave the serenity of their eternal destinies to make our furniture dance, and to hold with us conversations like those which beroalde de verville<
THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ath of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucif

THE MAGICIAN S KABBALAH

nterpretation" with its many "observer-created" worlds. the final outcome of the variations of the many-worlds doctrine came around the 14th century, but is also mentioned in the zohar, and was developed by the lurianic school (amongst others) in the 16th century. this version depicted four worlds (a) olam ha-azilut, the world of emanation (the sephiroth (b) olam ha-beriah, the world of creation (the throne& chariot (c) olam ha-yezirah, the world of formation (the angels (d) olam ha-asiyyah, the world of making (the terrestrial sphere) the four worlds obviously can be connected with the four letters of the divine name yhvh, the four quarters, the four elements, and other quaternary systems. sedir, quoted by papus, gives the nature of each world as (a) azilut, the world of emanations, at wh

place, merely the elements of that synthesis collected. thus is yesod a "treasure-house of images, in that the actual information of these images will depend on ones own arrangement of them through the universe atu, or ones own cosmology. chapter thirteen; malkuth, the kingdom of the shells "the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether (sepher yetzirah) malkuth, in hebrew mlkvth (mem, lamed, kaph, vau, tau, translates as "kingdom" and "reign, and is the name of the tenth sephiroth of the tree of life. an examination of the letters that compose this word may shed light upon

THE MARTINIST OPERATIVE GENERAL RITUAL

he cassolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so

THE MIDDLE PILLAR

o back. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all things. with thy insupportable refulgence whence flow the ceaseless streams of splendor which nourisheth thine infinite spirit. help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once

THE NECRONOMICON SIMON VERSION

he enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from the uninitiated. this is the book of asaru, the eye on the throne. this is the book of ushumgallum, mighty dragon, born of hubur, of the battle against the elder gods. this is the book of endukugga and nindukugga, male and female monsters of the abyss, of the claws like daggers and the wings of darkness. this is further the book of nammtar, chief among the magicians of ereshkigal. this is the book of the seven demons of the ignited spheres, of the sev

udly, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocati

y the queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of

ents the two elementals flew to that gate invisible ninnghizhidda saw them not invisible they passes the seven watchers with haste they entered the palace of death and they beheld several terrible sights. the demons of all the abyss lay there dead but dreaming, they clung to the walls of the house of death faceless and terrible the annunaki stared out blind and mad azag-thoth reared up the eye on the throne opened the dark waters stirred the gates of lapis lazuli glistened in the darkness unseen monsters spawned at the dawn of ages spawned in the battle of marduk and tiamat spawned in hubur with the sign of hubur lead by kingu. with haste they fled through the palace of death stopping only at the corpse of ishtar the beautiful queen mistress of the gods lady of all the harlots of ur bright

fe of enki upon the corpse of ishtar sixty times they sprinkled the food of life of enki upon the corpse hung from a stake they directed the spirit of life inanna arose. the dark waters trembled and roiled. azag-thoth screamed upon his throne cuthalu lurched forth from his sleep ishnigarrab fled the palace of death iak sakkak trembled in fear and hate the annunnaki fled their thrones the eye upon the throne took flight ereshkigal roared and summoned nammtar the magician nammrar she called but not for pursuit but for protection. inanna ascended from the underworld. with the winged elementals she fled the gates of ganzir and neti she fled and verily the dead fled ahead of her. when through the first gate they fled ishtar took back her jewelled robes. when through the second gate they fled is

g man when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreake

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

the fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be purified: and thy cup shall be as the cusps of the horned moon, and thy wine as the blood of the spheres trodden by the angels of god, singing, singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou shalt sit on the throne of time in the centre etwixt the four corners of the universe; and in thy left hand shalt thou hold the balances of being, in which thou shalt weigh the suns, and moons, and all the hosts of heaven; and thy foot-stool shall be the abyss, and thy sceptre a sword of flaming fire, thy crown the zodiac set with the flashing stone of the wise. robed in glory, and wisdom, and understanding, a

THE ABYSS AND TABAET

ence to the early hippolytus who wrote that there was a dualistic religion, the father being light and darkness being the mother. with this in consideration, ahriman no doubt was a manifestation of the androgynous primal dragon tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia castile, samael and lilith were born by an emanation beneath the throne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since babylonian times

THE SECRET RITUALS OF THE OTO

how to live; in the third you will be finally instructed how to die. s: is the candidate prepared? e: the sun was his father, and the moon his mother. w: earth was his nurse, air bore him in its bosom. e: he has been purified with water. w: he hath been thrice proclaimed. s: then let him be adorned with the insignia of his rank (they take these insignia from s. and invest c, then setting him upon the throne of s) s: hail, o most mysterious master! all: most mysterious master, hail, all hail! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (10 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: most mysterious master, what rites do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate

ombined, demands a word. it is the word by which i raised you, the word by which we triumph over death. this word is too sacred to utter on any other occasion; and you will therefore say instead of it, a sentence whose initials are formed from the letters of the word taken in reverse order: this sentence is, which means: now is the blessing of death at hand. be seated, brother master magician, in the throne of the most mysterious master of the secret place of masters (done) s: i am now to impress upon you the nature of the bonds which link the brethren of this degree. by the union of hands we affirm that the hand given to a master magician is a sure pledge of brotherhood, and file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (17 of 19 [12/28/2001 2:

mother conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi or union with god, in that particular image which you have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separ

to the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show him how to act) c.b: a. 1st comp: p. 2nd comp: h. g.c: o. k.s: m. 3rd comp: e. s.b: t (all make letter in silence; swords meet, l(eft) arm bent supports brow; l(eft) hand grasps r(ight) arm) g.c: now there is nought but death

at times representing baphomet. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note60.html [12/28/2001 2:05:06 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the nature of the gods a secret instruction of the seventh degree* de natura deorum baphomet x o.t.o. rex summus sanctissimus, from the throne of ireland iona and all the britains that are in the sanctuary of the gnosis to all members of the supreme grand council of very illustrious sovereign grand inspectors general vii greeting and peace. under the seal of the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is

iour and of iao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (7 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the secret marriages of gods with men a secret instruction of the eighth degree* de nuptiis secretis deorum cum hominibus baphomet x o.t.o. from the throne of ireland, iona, and all the britains that are in the sanctuary of the gnosis to the perfectly illuminated adepts of the secret areopagus of the eighth degree, pontiffis and epopts of the illuminati, greeting and peace. under the seal of the obligation of the viii. i of chastity dearly beloved, in that war of the brethren of the left hand path against the gnosis whose first phase ended

imes ten thousand years that hath such wonder-power. xi now the father of all prosper ye, my brethren that dare lay hold upon the phallus of the all-one, and call forth its streams to irrigate your fields. and may the spirit of prometheus hearken, and the spirit of alcides aid, your work. farewell, therefore; in the name of the secret master blessing and peace from us baphomet x o.t.o. given from the throne of ireland, iona and all the britains in the sanctuary of the gnosis this day of sol. an x 6 in^ 26 40' 49" 9 in& 5 4' 24 (noon sept. 20 1914 e.v) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (5 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. appendix a note on sources these rituals and instructional documents have been compil

THE HOLY BIBLE KING JAMES VERSION

and in the eyes of all his servants. 41:38 and pharaoh said unto his servants, can we find [such a one] as this [is] genesis page 24 a man in whom the spirit of god is? 41:39 and pharaoh said unto joseph, forasmuch as god hath shewed thee all this [there is] none so discreet and wise as thou [art] 41:40 thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will i be greater than thou. 41:41 and pharaoh said unto joseph, see, i have set thee over all the land of egypt. 41:42 and pharaoh took off his ring from his hand, and put it upon joseph s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; 41:43 and he made him to ride in the second chariot which he had; and they cried before him, bow the knee: and he

t he shall not multiply horses to himself, nor cause the people to return to egypt, to the end that he should multiply horses: forasmuch as the lord hath said unto you, ye shall henceforth return no more that way. 17:17 neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 17:18 and it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the levites: 17:19 and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the lord his god, to keep all the words of this law and these statutes, to do them: 17:20 that his heart be not lifted up above his brethren, and that he t

eased: so that the barren hath born seven; and she that hath many children is waxed feeble. 2:6 the lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 2:7 the lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 2:8 he raiseth up the poor out of the dust [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the lord s, and he hath set the world upon them. 2:9 he will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 2:10 the adversaries of the lord shall be broken to pieces; out of heaven shall he thunder upon them: the lord shall judge the ends of the earth; and he shall give strength

h against judah do shew kindness this day unto the house of saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of david, that thou chargest me to day with a fault concerning this woman? 3:9 so do god to abner, and more also, except, as the lord hath sworn to david, even so i do to him; 3:10 to translate the kingdom from the house of saul, and to set up the throne of david over israel and over judah, from dan even to beer-sheba. 3:11 and he could not answer abner a word again, because he feared him. 3:12 and abner sent messengers to david on his behalf, saying, whose [is] the land? saying [also] make thy league with me, and, behold, my hand [shall be] with thee, to bring about all israel unto thee. 3:13 and he said, well; i will make a league wit

ed judges [to be] over my people israel, and have caused thee to rest from all thine enemies. also the lord telleth thee that he will make thee an house. 7:12 and when thy days be fulfilled, and thou shalt sleep with thy fathers, i will set up thy seed after thee, which shall proceed out of thy bowels, and i will establish his kingdom. 7:13 he shall build an house for my name, and i will stablish the throne of his kingdom for ever. 7:14 i will be his father, and he shall be my son. if he commit iniquity, i will chasten him with the rod of men, and with the stripes of the children of men: 7:15 but my mercy shall not depart away from him, as i took [it] from saul, whom i put away before thee. 7:16 and thine house and thy kingdom shall be established for ever before thee: thy throne shall be

adonijah reigneth; and now, my lord the king, thou knowest [it] not: 1:19 and he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and abiathar the priest, and joab the captain of the host: but solomon thy servant hath he not called. 1:20 and thou, my lord, o king, the eyes of all israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 1:21 otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that i and my son solomon shall be counted offenders. 1:22 and, lo, while she yet talked with the king, nathan the prophet also came in. 1:23 and they told the king, saying, behold nathan the prophet. and when he was come in before the king, he bowed himself before th

all the king s sons, and the captains of the host, and abiathar the priest; and, behold, they eat and drink before him, and say, god save king adonijah. 1:26 but me [even] me thy servant, and zadok the priest, and benaiah the son of jehoiada, and thy servant solomon, hath he not called. 1:27 is this thing done by my lord the king, and thou hast not shewed [it] unto thy servant, who should sit on the throne of my lord the king after him? 1:28 then king david answered and said, call me bathsheba. and she came into the king s presence, and stood before the king. 1:29 and the king sware, and said [as] the lord liveth, that hath redeemed my soul out of all distress, 1:30 even as i sware unto thee by the lord god of israel, saying, assuredly solomon thy son shall reign after me, and he shall si

THOUGHTS ON SETH

ay from the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book. 22:20 he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesy thoughts on seth (in het-nuit temple work) by fra. ananael od caosgo[ from: www.osogd.org] since we've placed seth on the throne of the west, i'd like to do more research on him since it's (obviously) lacking in the original gd materials. seth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him

TYSON DONALD NEW MILLENNIUM MAGIC

sym- bolically slays his father and weds his mother to produce a new generation. if a woman, she merges with her mother and renews her to remarry with the father. this dynamic relationship found its physical expression among the rulers of egypt. the son of the pharaoh, when he matured sexually as a man and left the gender-neutral state of preadolescent childhood behind him, replaced his father on the throne as king. he married his own sister, who then took the place of the queen, his mother. as queen, she gave birth to a child, renewing the cosmic cycle. the chinese game can be inverted by substituting the more meaningful sym- bols of egg, bird, and serpent for rock, paper, and scissors. the hand signs used are the same: the fist is the egg; the flat of the hand forms the wing of the bird;

y were carved in the collective unconscious in the same way rough stone is carved by a sculptor, and given desires, hopes, wills, and faces. this is why the magus has power over the signs of the zodiac: they are the chil- dren of the human race. the zodiac does not rule human beings. humans rule the stars. but humanity is asleep and first must be awakened before it can resume its rightful seat on the throne of heaven. there are twelve words of power that call forth and command the forces of the zodiac. these words have been derived from the permutations of tetragrammaton, the fourfold name of god. the forms of the name may be grouped under the ele- ments in order of the increasing violence done to their natural arrangement of letters: fire: i-h-v-fi water: h-v-a-i a: v--1 earth: a -1-h-v i

ts did not. here is a brief presentation of the meanings of the trumps listed in their mod- ern magical order (the order derived from the teachings of the golden dawn. it is intended to be suggestive only: fool-wanderer. watcher. fool on the hill. speaker of riddles. dweller in the desert. mirror of life. i. magus-male potency acting in the world. craft. guile. deception. aggression. power behind the throne. 11. priestess-guardian of the mysteries. knower of secrets. the whisperer. the diviner. wearer of masks and veils. she preserves what is too fragile for the light. 111. empress-earth mother. pregnant nature. horn of plenty. cup of cheer. the hills are her breasts, and the lakes her eyes. iv. emperor-father of life. lawgiver. ruler. he who orders the way of things. natural law. v. hiero

TYSON DONALD SOUL FLIGHT

ions while traveling out of their bodies on the astral plane. they acted as intermediaries or mediums, carrying the messages of spiritual beings to humanity. the true nature of the spirits that inspired their prophecies is as much a matter of conjecture as the question of whether the spirits who spoke to joan of arc were saints or fairies. the astral journey of isaiah involves his great vision of the throne of god. in the final year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah w

inal year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah was actually present before the throne in his astral body. he protested that his lips were too unclean to repeat the words of god, so one of the seraphim flew down and took a live coal off the altar fire, where the offerings to god were consumed in flame, and touched it to isaiah's lips to cleanse them. the bewilderingly complex vision of ezekiel also involves the throne of god, but it is more concerned with flying mechanism

it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division" 10. malkuth (kingdom) divine name: adonai ha-aretz archangelic name: sandalphon correspondence: earth (the four elements "the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances' 11. kether to chokmah hebrew letter: aleph tarot trump: 0 the fool correspondence: air "the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order

TYSON DONALD THE POWER OF THE WORD

r creating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appears throughout the enochian diaries of john dee, but particularly in the third and fourteenth enochian keys. as i will demonstrate in this work, it is possible to prove that the throne and the cosmic clock are at root the same syrnbol, both designed to express the structure and parts of ihvh. the throne of go

i will demonstrate in this work, it is possible to prove that the throne and the cosmic clock are at root the same syrnbol, both designed to express the structure and parts of ihvh. the throne of god and the cosmic clock illustrate the strong link that exists between the vision of st. john, dee's hieroglyphic monad, and the enochian diaries, and unlock many of the secrets in these works. because the throne and clock are so important in understanding tetragrammaton, i have examined the system of enochian magic in considerable detail in chapter xvi. xvi tetragrammaton appendix a contains the corrected english text of all eighteen enochian keys and the key of the thirty aethers, with an accompanying analysis of the symbolism in the keys. this study shows the angels of the keys to possess the

the four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no sooner has the princess [second hi made her appearance than the prince m wins her in marriage, and she is set upon the throne of her mother [first hi. she thus awakens the eld of the original old king; who thereupon becomes a young knight [i, and so renews the cycle. the princess is not only the perfect maiden, but, owing to the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these compli

n are mine. crowley viewed the dynamic of the name as a series of family trines in which the father and mother (i and first h) alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne of the now barren mother, the first h, whom she replaces. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custo

es. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custom for the young prince to replace the dying king, his father, on the throne and marry his own sister, the princess, who became queen and took over the post of her mother. in this way, the king was forever renewed in his own blood and might be said symbolically to be deathless. this egyptian custom is an imitation on the human level of the creative process of tetragrammaton. on this question see also the remarks of crowley in appendix b. in order to understand t

60 tetragrammaton almost the last words of the work refer to the fourth part of the fourth chapter of revelation, the chapter in which the heavenly throne of christ is described. it is worth quoting a portion of this chapter, because it shows so clearly that dee intended the permutations of tetragrammaton: and immediately i was in the spirit: and behold, a throne was set in heaven, and one sat on the throne. and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. and out of the throne proceeded lightnings and thundering a

a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. and round about the throne were four and twenty seats: and upon the seats i saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. and out of the throne proceeded lightnings and thundering a nd voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. and before the throne there was a sea of glass like unto a crystal: and in the midst of the throne, and round about the throne, were four beasts, full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the four bea

VOX SABBATUM

n, seventh is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon c

e horned black man of the sabbat. to know the path of the wise is to know and commune with cain, to become like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

seti i, part iv, plates 15-18 [fn#14] trans. soc. bibl. arch, vol. viii, p. 412 ft. the legend takes us back to the time when the gods of egypt went about in the country, and mingled with men and were thoroughly acquainted with their desires and needs. the king who reigned over egypt was ra, the sun-god, who was not, however, the first of the dynasty of gods who ruled the land. his predecessor on the throne was hephaistos, who, according to manetho, reigned 9000 years, whilst ra reigned only 992 years; panodorus makes his reign to have lasted less than 100 years. be this as it may, it seems that the "self-created and self-begotten" god ra had been ruling over mankind for a very long time, for his subjects were murmuring against him, and they were complaining that he was old, that his bones

to her his hidden name; this she told him, and she begged him once again to tell her his name. for a time the god refused to utter the name, but as the pain in his body became more violent, and the poison passed through his veins like fire, he said "isis shall search in me, and my name shall pass from my body into hers" at that moment ra removed himself from the sight of the gods in his boat, and the throne in the boat of millions of years had no occupant. the great name of ra was, it seems, hidden in his heart, and isis, having some doubt as to whether ra would keep his word or not, agreed with horus that ra must be made to take an oath to part with his two eyes, that is, the sun and the moon. at length ra allowed his heart to be taken from his body, and his great and secret name, whereby

27] mer-en-ra, line 336; pepi ii, line 862 [fn#28] i omit the king's names [fn#29] teta, line 274; pepi i, line 27; mer-en-ra, line 37; and pepi ii, line 67 [fn#30] pyramid text, teta, l. 276. plate xv. plate xvi. the stele recording the casting out of a devil from the princess of bekhten. the hymn concludes with a reference to the accession of horus, son of isis, the flesh and bone of osiris, to the throne of his grandfather keb, and to the welcome which he received from the tchatcha, or administrators of heaven, and the company of the gods, and the lords of truth, who assembled in the great house of heliopolis to acknowledge his sovereignty. his succession also received the approval of neb-ertcher, who, as we saw from the first legend in this book, was the creator of the universe. vi. a

of the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lands, i.e, egypt. thoth also promised isis that ra himself should act as the advocate of horus, even as he had done for his father osiris. he was also careful to allude to the share which isis had taken in the restoration of horus to life, saying "it is the words of power of his mother which have lifted up his face, and they shall enable him to journey wheresoever he pleaset

unto me, and the poison shall come forth; for the person who hath declared his name shall live" meanwhile the poison burned with blazing fire and the heat thereof was stronger than that of a blazing flame. then the majesty of ra, said "i will allow myself to be searched through by isis, and my name shall come forth from my body and go into hers" then the divine one hid himself from the gods, and the throne in the boat of millions of years[fn#72] was empty. and it came to pass that when it was the time for the heart to come forth [from the god, she said unto her son horus "the great god shall bind himself by an oath to give his two eyes"[fn#73] thus was the great god made to yield up his name, and isis, the great lady of enchantments, said "flow on, poison, and come forth from ra; let the

de this earth with thy hand, the waters thereof, the winds thereof, the trees and herbs thereof, the cattle thereof of every kind, the birds thereof of every kind, the fish thereof of every kind, the creeping things thereof, and the four-footed beasts thereof. the land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may also represent the mountainous districts of egypt, or even foreign countries in general [fn#143] to make him rise like the sun, or to enthrone him. thou rollest up into the horizon, thou settest the light above the darkness, thou illuminest [the two lands] with the light from thy two plumes, thou floodest the two lands like the disk at the beginni

earth, said unto me "come now, o isis, thou goddess, moreover it is a good thing to hearken,[fn#204 [for there is] life to one who shall be guided [by the advice] of another. hide thou thyself with [thy] son the child, and there shall come unto him these things. his members shall grow,[fn#205] and two-fold strength of every kind shall spring up [in him [and he] shall be made to take his seat upon the throne of his father [whom] he shall avenge,[fn#206 [and he shall take possession of] the exalted position of heq[fn#207] of the two lands"[fn#208 [fn#203] i.e, law, or truth [fn#204] or, obey [fn#205] i.e, flourish [fn#206] he avenged his father osiris by vanquishing set [fn#207] i.e, tribal chief [fn#208] i.e, upper and lower egypt. i came forth [from the dwelling] at the time of evening, an

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

ill 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 olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lunar atoms rise from our seminal system, the fire of phlegethon and the water of acheron [akeron] cross themselves in the ninth sphere, forming the sign of the infinite. f plus a equal c fire plus water [aqua] equals consciousness. whosoever meditat

WESTERN MANDALAS OF TRANSFORMATION SR AL

tess in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual consciousness does not partake of the body but is the light which radiates (1971, p. 133. later on, in the technique we will give for meditation on the eight planetary chakras, daath is conceived as a silvery white egg, within which swirl all of the colors of the rainbow, which are then distributed to the chakras as necessary. in this system it a

WHO ARE THE DRACONIANS

he curious. in the grounds is who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (59 of 68 [8/25/2000 17:20:01] a cathedral with a dome containing 1,000 lights. when president george bush talked of 1,000 points of light, he was speaking in code about this place of initiation for the highest initiates of the satanic pyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy, a position known as the queen mother" every day, apparently, a child is sacrificed in the basement" ceremonies are performed here to the satanic 'goddess' known as lilith, a demon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed on through the female, was symbolised as lily and the main reptilian gene carriers were g

WICCA WITCHCRAFT TODAY

cy, we would have had a very different idea of witches and the may games and their like would still be performed; there might still be a merry england. but unfortunately she died without issue. in scotland, the earl of bothwell was thought to have had great powers with, if he was not the actual head of, the scottish witches, and james believed he was using these powers trying to kill him and gain the throne for himself. terrible and long-drawn-out tortures produced some confessions and the strong persecution began. the puritans had their chance and brought the persecution to england. it is said that the great rebellion was largely fomented because charles i objected to people being condemned to death for witchcraft with no evidence, or against all evidence (vide four centuries of witch bel

what dr. murray says about it: a male witch and his familiar 'the modern popular idea that a witch was always a hideous spiteful old hag is entirely erroneous. there were almost as many male witches as female; witches sat on the councils of kings and took part in the affairs of state; they wielded power, often with great ability, and were sometimes the actual rulers of the realm, the power behind the throne; they were consulted by the highest in the land in matters of difficulty whether public or private. in the villages they were the advisers for all illnesses of mind or body. when reginald scot wrote in 1584 the male witch was so confident of his high position that he often wore a kind of uniform to distinguish him from ordinary folk. still earlier, the female witch was decked with black

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

the muslim world. these selections represent only the tip of an iceberg, so if you like these stories then search out further collections. the fool and the king one day, bohlul walked into court and sat himself down upon the royal throne of king harun. the entire court was incensed by bohlul s impudence, so they began to beat him with sticks and to pelt him with stones. then they dragged him from the throne and threw him out of the palace. bohlul dusted himself off and went to talk with king harun and said, i only sat on the throne for one minute and the courtiers nearly beat me to death! god have pity on the man who must rule there for his entire life! the breaking nasrudin was transporting a great grinding stone to a new site and two other men were helping him to carry it. while transpor

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ows: numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. ishim. 2. arelim. 3. chashmalim. 4. melakim. 5. auphanim. 6. serpahim. 7. kerubim. the judaic hell was seven names by the kabalists. they are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom. seven things were formed before the world. law, repentance, paradise, gehenna (that is gai hinnom, the throne of glory, and the messiah. the targum yerushalmi says these were formed 2000 years before the world s creation. talmud, pesachim, 54. i. seven things were hidden from man. the day of death, the time of the resurrection, the final judgment, the opinion of his fellow-man, the time of jewish restoration and the fall of persia (whatever that may mean. pesachim, 54. 2. the talmud in chagijah

ovetousness, lust, anger, gluttony, envy and sloth. the 7 gifts of the holy spirit, isaiah xi. v. 2, are wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the lord. these are seven of the kabalistic sephiroth. 83. seven is the token of union between god, who is triune, and man, who is quaternary. w. f. shaw. the holy ghost is said to impart a 7-fold gift; 7 lamps burn before the throne of god. the council of arles declared that 7 bishops ought to take part in the ordination of a bishop. there was a 7 years probation for admission to the celtic order of the culdees. there are 7 vestments of the christian priesthood, and bishops should wear 7 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott others, sandals, dalmatic, rational, mitre, gloves, ri

004 b.c. is the consecration of solomon s temple. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1081. this is the number of tiphareth, the central sephirah, the sun, beauty, microprosopus, sun-god. 1263. this the number of the word gnosis. 1271. he gnosis, the gnosis and stauros, the cross of jesus. 1322. first year of egyptian cycle of sothis, b.c; rameses ii came to the throne in this year, b. c. 1378. the reputed year of the birth of christian rosenkreutz, founder of the rosicrucian philosophy. 1408. christian rosenkreutz founded this arcane society in germania. 1459. the date of writing of the hermetic romance of the chemical wedding, by c.r. 1461. the egyptian sothic period, calculated by the heliacal rising of sirius, the dog star, at the solstice. 1480

d, ix. 13. 4 angels of the euphrates, ix. 14. 4 angels of the winds of the 4 corners of the earth, vii. i. 5 months, the locusts had power to hurt men, ix. 5-10. 6 wings of the beasts (living beings, full of eyes, iv. 8. 7 churches, i. 20. 7 candlesticks, i. 20. represent the 7 churches. 7 stars, i. 20; ii. 1. represent 7 angels of the churches. 7 angels of the churches, i. 20. 7 lamps stand near the throne, iv. 5. 7 seals, v. 5, opened by the lamb, produce 4 horses, etc. 7 trumpets, viii. 2. given to 7 angels. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 7 thunders utter their voices, x. 3. 7 plagues held by 7 angels, xv. i. 7 vials of wrath, xv. 7. 7 spirits of god, v. 6. 127. 7 horned and 7 eyed lamb, v. 6; near the throne are the 7 spirits of god. 7 headed

iii. i. 10 horned dragon with 7 heads, xii. 3. 10 horned beast with 7 heads rose out of sea, xiii. i. 10 horned scarlet beast with 7 heads, on which was a woman, xvii. 3. 12 tribes of israel. 12 apostles of the lamb, xxi. 14. 12 gates of new jerusalem and 12 angels guarding them (xxi. 12. 12 foundations of the walls of the new jerusalem. 12 stars on the head of the woman, xii. i. 24 elders around the throne, on 24 seats, iv. 4-10. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 42 months, the gentiles tread over the outer court of temple, xi. 2. 42 months, the 7 headed beast to have power to blaspheme xiii. 5. 144 cubits, the height of the walls of the new jerusalem, xxi. 17. 666, the number of the beast. 1000 years, the dragon bound for, xx. 2-3. 1000 years, sou

ars, the dragon bound for, xx. 2-3. 1000 years, souls of the faithful to live and reign, xx. 4. 1260 days, the two witnesses prophesy, xi. 3. 1260 days, the woman to be in the wilderness, xii. 6. 12,000 of each tribe chosen. 12,000 furlongs, length of the sides of the new jerusalem, xxi. 16. 144,000 chosen from the whole of the tribes. 100,000,000, or ten thousand times ten thousand angels, round the throne, v. ii# end of bpsthe chald an oracles attributed to zoroaster preface by sapere aude these oracles are considered to embody many of the principal features of chald an philosophy. they have come down to us through greek translations and were held in the greatest esteem throughout antiquity, a sentiment which was shared alike by the early christian fathers and the later platonists. the d

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

, for most of the magi were thus brought up from birth* the hardihood engendered by the rugged life, coupled with that wisdom which directed their association, rendered these children of nature peculiarly receptive of nature's truths "stoop not down" says the oracle "to the darkly splendid world, for a precipice lieth beneath the earth, a descent of seven steps, and therein is 7 of 13 established the throne of an evil and fatal force. stoop not down unto that darkly splendid world, defile not thy brilliant flame with the earthly dress of matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly h

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

hat has been impregnated by male seed. in the bahiric text, the fecund womb is demarcated not by the he but by the open mem, the fusion of male and female, the event in the mundane cosmos symbolically homologous with the heteroerotic conjunction in the godhead,61 a theme that is expressed in the zoharic passage by the image of the phallic gradation, which is designated peace (shalom, sitting upon the throne of david.62 an admittedly later source, the thirteenth-century christian work pugio fidei, supports this interpretive stance. in this treatise, friar raymond martin a rms that the closed mem of le-marbbeh ha-misrah alludes to the virgin womb whence jesus was born. furthermore, he relates this exegesis to two talmudic dicta.63 it is worth considering these two texts carefully, as friar r

rker inscripted within the imagination as symbolic form. this imaginal body is literal in a very precise, indeed hyperliteral, sense, as it is composed of nothing but letters.75 what does this have to do with time? to get back on track, we must consider again the nexus between binah and the world-to-come. in the continuation of the bahiric enumeration of the ten cosmological logoi, the sixth one, the throne of glory, is designated the dwelling of the world-to-come (beit ha-olam ha-ba, whose place was engraved in wisdom (meqomo haquq ba-hokhmah. the throne, which rests on the ground of wisdom, alludes symbolically to shekhinah, also identified as the dwelling of the world-to-come. a dwelling, we observed in the preceding chapter, both shelters and exposes. how does the throne shelter and ex

urnal-diurnal oscillation. for similar implications in the zoroastrian depiction of zurwan, see n. 166, this chapter. the impact of the notes to pages 78 79 219 zoroastrian conception on islamic perceptions of time is duly noted by b wering, ideas of time, pp. 211 212. see also corbin, cyclical time, pp. 115 172, esp. 144 151, and the comment regarding the muslim tradition of the snake encircling the throne being possibly identical with the cosmic snake usually associated with zervan akaranan (the god of uncreated time) in heinen, islamic cosmology, p. 185. 147. on the symbolic identification of the rabbinic idiom seder zemannim as tif eret and malkhut, see cordovero, or ne erav, ch. 7, p. 65. needless to say, cordovero was not the first kabbalist to adopt this symbolism. see, for instance

dictum reported there in the name of r. levi, study of torah leads to acts of kindness. 79. in bahir, 65, p. 159, the expression sea of wisdom, yam ha-hokhmah, is used to name the attribute that is also referred to as the earth or precious stone, and corresponding to it is the blue that is used in the fringe garment, a 242 notes to pages 129 130 hue that is reminiscent of the sea, the heaven, and the throne of glory (based on the teaching attributed to r. meir in babylonian talmud, menahot 43b. this passage seems to reflect the doctrine of ten potencies. accordingly, the attribute designated by these terms is shekhinah, the tenth of the sefirot. the older myth, in my opinion, identified the second of the three potencies as the sea that is torah, the fullness of divine wisdom. in light of t

the reading preserved in ms vatican or. barb. notes to pages 145 147 251 110, which is transcribed in bahir, p. 230: the closed mem. what is it made like? like a female, as the womb from above. 54. see, however, bahir, 25, p. 131. in that context, the open mem is associated with the aspect of the head upon which is placed the crown or phylacteries. this attribute is also depicted parabolically as the throne upon which the king sits and the phylacteries that he places upon his arm. it seems that the text is describing the hieros gamos in the divine world through various images, including that of coronation, that is, the crown is feminine, and the head, or more specifically the open mem of the head, is the masculine. scholem, origins, p. 60, interprets the open mem as a symbol of the feminin

ender and heresy in the study of kabbalah. kabbalah: journal for the study of jewish mystical texts 6 (2001: 231 262 (hebrew. hebraic and hellenic conceptions of wisdom in sefer ha-bahir. poetics today 19 (1998: 147 176. iconic visualization and the imaginal body of god: the role of intention in the rabbinic conception of prayer. modern theology 12 (1996: 137 162. the image of jacob engraved upon the throne: further speculation on the esoteric doctrine of german pietism. in massu ot studies in kabbalistic lit- bibliography 305 erature and jewish philosophy in memory of prof. ephraim gottlieb, edited by michal oron and amos goldreich, 131 185. jerusalem: mosad bialik, 1994 (hebrew. images of god s feet: some observations on the divine body in judaism. in people of the body: jews and judaism

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

n this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreamin

WORKING CEPHALOEDIUM VERSION 1

th 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, or candle. of the ceremony in general. the

(7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile t

WORKING CEPHALOEDIUM VERSION 2

th 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, or candle. of the ceremony in general. the

(7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile t

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ion of the fraternity in europe. these three worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which was 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 heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and because they devoted much time to the healing of those

re the four somatic divisions, while the two sets of four are the four zoa and the four archangels of revelation which are their counterparts in the yetziratic and briatic worlds, as green is the ethereal counterpart of earth "the two-three symbolize the six divisions of ruach in the qabbalistic divisions of the soul, the logos or microprosopus "the seven are the seven chakras, the seven steps to the throne. and finally, the three single lights are the three divisions of the higher soul or spirit: neschamah, chiah, and yeschidah" ch.ad "i am the great one, son of the great one; i am fire, the son of fire; i have knit myself together; i have made myself whole and complete; i have renewed my youth; i am osiris, the lord of eternity. thirty-three are the centres of life in my body, thirty-thr

ou mayest receive this thy son. strengthen him as thou has strengthened thyself, and show thyself unto him that thy will may be done "come unto us for we all draw nigh unto thee. lo! we clothe this thy son in a shining robe of glory (she puts the robe on postulant and points to the cross on the floor) sh "the last shall be the first; and the lowest, the highest. yea, malkuth shall be exalted unto the throne of kether and all shall be consumed and become infinite and holy. for behold! the stone which the builder rejected, the same shall become the chief cornerstone. the cross of suffering is transmuted with the keystone of the arch; and raised thereon above the earth, the son shall offer that which he hath received and peradventure then may behold the face of his father (the postulant must

the middle pillar of beneficence (it would take us too long to discuss the cosmic implication of this great mystery) first the hierophant draws in the light to kether with the words "holy art thou, lord of the air, who hast created the firmament" the firmament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to m

nvenient stations therein. the diagram of the paths and grades is laid upon the altar, which is in or near the middle part of the temple. the pillars are to the west of the altar at a mean distance between the altar itself and the table. the latter is placed as far west as the exigencies of the ceremony will permit. thereon are the four elemental tablets, with the tablet of union in their centre. the throne of the east is occupied by the celebrant of the grade, who is saluted in the ceremony by the title of master of the portal. he wears the crossed sashes of the outer and inner orders, the white robe of the second order, the yellow cloak of a cancellarius, an ordinary nemys and a rose-cross on his breast, the rose being of five red petals. he has no second order insignia. for the clearing

nt fire of the outward splendour; fire of the indwelling glory: in the name of that fire which is shekinah. he performs the same ceremony at the north. celebrant fire of purgation in geburah; holy fire of judgment: in the name of perfect fire. he again reaches the east, lifts up the vessel of incense, turns westward and says: c.elebrant behold i have consecrated with fire. he resumes his place on the throne of the east. there is a momentary pause. celebrant fratres et sorores, of the holy order of the .6 .6, brethren of the concealed sanctuary, i say unto you that the light is extended. that the channels of its communication are free and fair and gracious.-1 assist me, i pray you, to open the secret door which leads from the grade of theoricus, by a path of temperance and prudence, to the

received the offices of mercy which are conferred upon all who have opened the gate of satnech, and have traversed the middle path. the kerux comes up with the sun to the east of the altar and faces west. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying

ADEPTUS MINOR INITIATION

ter 120 years i shall open. the door is guarded by the elemental tablets and by the kerubic emblems" chief "to 120 years are referred symbolically the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the

ALEISTER CROWLEY LIBER 777

t 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. th

rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus o

ALEISTER CROWLEY LIBER CHANOKH

which also successively are the numbers of time: and 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 valle

rk wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avagao gohon. niiso! bagile momao siaionu, o

it upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa dareji; das oado caosaji oresacore: das omaxa monasa i baeouibe od emetajisa iaiadix. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou, the governer of the first flame, under whose wings are 6739; that weave the earth with dryness: that knowest the grea

thahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire oiad ouoaresa caosago: casaremeji laiada eranu berinutasa cafafame das ivemeda aqoso adoho moz, od maof-fasa. bolape como belioeta pamebata. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou mighty light and burning flame of comfort! that unv

ALEISTER CROWLEY THE QABALAH

lviii 12 qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (e

ALEISTER CROWLEY EQ I 5

of the qabalah, equal before god. woman is equal with man, and certainly not 78 inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (chap. xii. this third sephira is also sometimes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flame

ALEISTER CROWLEY EQUINOX EQ I 3 2

ords "post centum viginti annos patebo" which the chief adept explains as follows] the 120 years refer symbolically to the five grades of the first order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lot

ALEISTER CROWLEY EQUINOX EQ I 4 3

e rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of ind. they cut his flesh, they chill his bones: yet he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones 105 that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the q

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

the gap between them and the physical world. these latter in their turn seek to employ the observers, knowers, communicators, and observers all working in a close if oft-times unrealised unity, and all responsive (according to their degree) to the impulsion of the mind and will of the logos, the solar deity- 348- a treatise on white magic copyright 1998 lucis trust beyond this triple group stand the thrones, principalities, and powers with whom we need not concern ourselves. on the other side stands humanity torn by the disasters of the past world war, bewildered by the social, religious and economic pressure of the present, sensitive and responsive to the influences and energies pouring in on the new tide of the aquarian age; unable to understand and explain, and conscious only of a long

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

tmost effort? do you really believe that on that day there can truly come a release of spiritual energy of sufficient potency to change world affairs, provided the sons of men play their part? do you really believe, and can you stand practically by that belief, that the buddha on that day, in cooperation with the christ, and with the hierarchy of illumined minds, plus the proffered aid of some of the thrones, principalities and powers of light, who are the higher correspondence of the powers of darkness, stand waiting to carry out god's plans, when given the right and the permission of men? your major job at this time is not to wrestle with the powers of evil and the forces of darkness, but to awaken an interest in and mobilise the forces of light and the resources of men of good will, and

ALICE BAILEY THE LABOURS OF HERCULES

elligently apprehended. when they have thus been utilized, the disciple finds himself en rapport with the universal and similar divine energies and powers, underlying the operations of the natural world. thus he becomes a worker under the plan of evolution and a cooperator with that great "cloud of witnesses, who through the power of their onlooking, and the result of their attainment, constitute the thrones, principalities and powers through the medium of which the one life guides all creation onward to a glorious consummation. such is the goal towards which hercules worked, and such is the goal before humanity as a whole, whose ultimate group achievement will be brought about by the many individual perfections. astrological connotations a secondary object of this study is to present an a

BLAVATSKY H P ANTHROPOGENESIS

ess that of the vedas, is the universal total, which, neither in its spiritual aspects and emanations, nor in its physical atoms, can ever be at "absolute rest" except during the "nights" of brahma. hence, also, the "first-born" are those who are first set in motion at the beginning of a manvantara, and thus the first to fall into the lower spheres of materiality. they who are called in theology "the thrones" and are the "seat of god" must be the first incarnated men on earth; and it becomes comprehensible, if we think of the endless series of past manvantaras, to find that the last had to come first, and the first last. we find, in short, that the higher angels had broken, countless aeons before, through the "seven circles" and thus robbed them of the sacred fire[[vol. 2, page] 81 man, a

BLAVATSKY H P COSMOGENESIS

one that came next in rank, was mercury, ruled by the "archangels; then came venus, whose gods were the principalities; the fourth was that of the sun, the domain and region of the highest and mightiest gods of our system, the solar gods of all nations; the fifth was mars, ruled by the "virtues; the sixth- that of bel or jupiter- was governed by the dominions; the seventh- the world of saturn- by the thrones. these are the worlds of form. above come the four higher ones, making seven again, since the three highest are "unmentionable and unpronounceable" the eighth, composed of 1,122 stars, is the domain of the cherubs; the ninth, belonging to the walking and numberless stars on account of their distance, has the seraphs; as to the tenth- kircher, quoting mor isaac, says that it is composed

BOOK T

the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 1

of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the

g flames and fire. he is active- generous- fierce- sudden- impetuous. if ill dignified, he is evil-minded- cruel- bigoted- brutal. he rules the celestial heavens from above the twentieth degree of scorpio to the first two decans of sagittarius: and this includes a part of the constellation hercules (hercules is always represented with a club) fire of fire king of the salamanders. vi. the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a

ea. from the cup issues a crab. book t page 6 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 degree of aquarius to 20 degree of pisces, thus including the greater part of pegasus. fire of water king of undines and nymphs. x. the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish i

in the other a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 degree of leo to 20 degree of virgo. fire of earth king of gnomes. xviii. the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat's head as a crest. a goat is by her side. in one hand she bears a sceptre surmounte

CASE PAUL F THE BOOK OF TOKENS

as somewhat fashioned by my hand, into which i enter not [75] t h e book of t o k e n s the wise know as a portion of mine own being set apart for my regard by mine unfathomable power of self-reflection. this power the secret wisdom calleth the mother. it is the power of understanding, the power also of the elohim, for in binah are the elohim enthroned, and their thrones are set in her. mine are the thrones, mine the powers of the elohim, and i, whom men adore as father, am known also to the wise as the great mother in whose name are hid the names of the father and the son. 4 this name is the sharp sword whereby the one that i am divideth itself into the many. from binah this sharp sword proceedeth, and by its separative force i cleave asunder mine own unity dividing myself into two, the

"the beginning of all things is division. the english bible says" in the beginning god created, but a literal rendering of the verb baraw, b r a, is "to cut out, to separate, to select. 3 the mother is aima or binah. to this sephirah the qabalah assigns the divine name elohim, a l h i m, and it is said also to be the seat of those cosmic powers named aralim, a r a l i m "thrones. qabalistically, the thrones are twelve because a r a l i m adds up to 282, and the digits of this number reduce to 12. these are the thrones of the breath of lives because 282, the number of aralim, is also the number of ruach chaiim, r v ch ch i i m "breath of lives" in whose name are hid the names of the father and the son" refers to the word binah, b i n h, composed of the letters forming the divine name jah

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

nd canals. the nile is depicted in the form of a man, who wears upon his head a clump of papyrus or lotus flowers; his breasts are those of a woman, indicating fertility. lanzone reproduces an interesting scene[1] in which the north and south nile gods are tying a papyrus and a lotus stalk around the emblem of union to indicate the unity of upper and lower egypt, and this emblem is found cut upon the thrones of the kings of egypt to indicate their sovereignty over the regions traversed by the south and north niles. it has already been said that hapi was identified with all the gods in turn, and it follows as a matter of course that the attributes of each were ascribed to him; in one respect, however he is different from them all, for of him it is written an mehu en aner tut her uah set sex

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

in in may 1919. sources: sklar, dusty. gods and beasts: the nazis and the occult. new york: thomas y. crowell, 1977. litanies of the sabbat according to one account, on wednesdays and saturdays it was the custom to sing at the witches sabbat the following litanies: lucifer, beelzebub, leviathan, have pity on us. baal, prince of the seraphim; baalberith, prince of the cherubim; astaroth, prince of the thrones; rosier, prince of denominations; carreau, prince of the powers; belial, prince of the vertues; perrier, prince of the principalities; oliver, prince of the arch angels; junier, prince of the angels; sarcueil, fume-bouche, pierre-le-feu, carniveau, terrier, contellier, candelier, behemoth, oilette, belphegor, sabathan, garandier, dolers, pierre- fort, axaphat, prisier, kakos, lucesme

FULLER J F C SECRET WISDOM OF THE QABALAH

, the centre of which is nowhere because it is in no-thing; containing all the potency of tetragrammaton (yhvh, it is simultaneously past, present, and future. in the letter od, which corresponds to it, is enclosed the imminence of the ten sephiroth. frequently it is called the ancient of the ancients, the ancient, or the ancient of days. for instance, in the book of daniel we read: i beheld till the thrones were cast down, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 16 kether is also called the white head, the long face, macroprosopos, and adam qadmon or adam illaah- the supernal or primordial or heavenly adam. the remaining sephiroth are the short face

GILBERT THE SORCERER AND HIS APPRENTICE

forth, is not clear. probably the latter, but possibly also it may be a hint to any exorciser to state during the performance of the ritual his own qualifications and titles to command the spirits. the next chapters contain the words of exorcism. this is the 'book of the overthrowing of apophi, the enemy of unnefer, life, strength, health, triumphant. to be recited in a temple of amen ra, lord of the thrones of the two lands (i.e. of upper and lower egypt typified by the dual crown of the pharaohs) at the head of the apis bull, in the course of each day. the hymns mainly consist of a beautiful 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 ps

GOLDEN DAWN RITUALS K

by the kerubic emblems" chief adept "the one hundred and twenty years refer symbolically to the five grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and four elements typified in the wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the cof

GOLDEN DAWN RITUALS VENUSZAM16

rments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of

GOLDEN DAWN RITUALS ZAM16

rments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. la, ab, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wing

GOLDEN DAWN RITUALS ZAM22

rments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set tali

HANDBOOK OF EGYPTIAN MYTHOLOGY

doad of hermopolis. during the middle kingdom, amun gradually became the chief god of the theban area, where he acquired a new consort, mut, and a son, khonsu. in the new kingdom, the cult of amun was combined with that of the creator sun god ra. amun-ra was worshipped as the king of the gods and creator of the world and its inhabitants. in his chief cult temple at karnak in thebes, amun, lord of the thrones of the two lands, ruled as a divine pharaoh. unlike other important deities, amun does not seem to have been thought of as living in some distant celestial realm. his presence was everywhere, unseen but felt like the wind. his oracles communicated the divine will to humanity. amun was said to come swiftly to 100 handbook of egyptian mythology figure 20. amun-ra visits a queen to sire a

d to live on maat, and the goddess was identified with the basics of life: air to breathe, bread to eat, and beer to drink. from the fourteenth century bce onward, maat was often shown as a winged goddess. like isis, she could revive the dead with the air generated by her beating wings. another emblem of maat was a plinth sign that was used in the writing of her name. such plinths are shown below the thrones of deities who act as divine judges. this depiction has been interpreted as a symbol that maat was the base on which egyptian society was built. kings were frequently shown offering a miniature figure of maat to the chief deity of a temple. all the daily rituals and sacrifices would be deemed meaningless unless the king and his people were living righteous lives. judges and high offici

HELENA BLAVATSKY NIGHTMARE TALES

all themonarchs of the globe gathered in that hall in one happy family. they wear no longer the insignia of royalty,but, as he seems to know, those who are the reigning princes, reign by virtue of their personal merits. it is thegreatness of heart, the nobility of character, their superior qualities of observation, wisdom, love of truth andjustice, that have raised them to the dignity of heirs to the thrones, of kings and queens. the crowns, byauthority and the grace of god, have been thrown off, and they now rule by "the grace of divine humanity,"chosen unanimously by recognition of their fitness to rule, and the reverential love of their voluntary subjects. all around seems strangely changed. ambition, grasping greediness or envy- miscalled patriotism- existno longer. cruel selfishness h

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

bright multi-colored stone not known elsewhere. a full thousand cubits high stood the greatest among them, wherein the high-priests dwelt with a magnificence scarce less than that of the kings. on the ground were halls as vast and splendid as those of the palaces; where gathered throngs in worship of zo-kalar and tamash and lobon, the chief gods of sarnath, whose incense-enveloped shrines were as the thrones of monarchs. not like the eikons of other gods were those of zo-kalar and tamash and lobon. for so close to life were they that one might swear the graceful bearded gods themselves sate on the ivory thrones. and up unending steps of zircon was the tower-chamber, wherefrom the high-priests looked out over the city and the plains and the lake by day; and at the cryptic moon and significa

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

usual fleur-delis. in the same page, the tiaras of two bearded figures are surmounted with fleurs-de-lis. at p. 332, fig. 211, the assyrian helmet is surmounted with a fleur-de-lis; at p. 334, fig. 217, the head-dress of the figure in the assyrian standard has a fleur-de-lis; at p. 340, fig. 245, the bronze resembles a fleur-de-lis; at p. 350, fig. 254, an egyptian example of the god nilus, as on the thrones of pharaoh- necho, exhibits the fleur-de-lis. vert, or green, and azure, or blue (feminine tinctures, are the colours on which respectively the golden bees, or the silver lisses, are emblazoned. the egyptian scarab i are frequently cut in stone, generally in green-coloured basalt, the scarab us. 45 or verdantique. some have hieroglyphics on them, which are more rare; others are quite p

JESSUP MK THE CASE FOR THE UFO

0.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lands (egypt. this record is a part of the archives of a responsible government. the event was unusual enough to warrant inscribing in the archives, and to have the past records searched for precedent. the descriptions are concise, although the vacant places are annoying in their omissions. de rachewiltz's comments, supplementing his translation, indicate an interpretation s

KETAB E SIYAH

well of heaven's might. brook no delay but as i counselled first destroy the blasphemous creatures of the foe" even after such forceful speech of his raphael rose not from the floor nor his eyes brought to meet with the gaze of god. to his words the ancient king made no reply but turned unto his elder son at his right hand and, with a nod, bade him make reply, commanding his brother abased before the thrones. with a voice of contemptuous scorn usurper michael, most favoured of the elohim and most blighted though he knew it not, rebuked the humbled angel, cowering before him, each word spoken like the blow of a rod upon the back of stricken raphael "brother raphael, demi-prince of heaven, do you think for but the shortest moment that our eyes are blind to what passes without? indeed we do s

LIBER 777

t 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi. the court cards of the tarot, with the spheres of their celestial dominion wands. lxxii. the court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. th

rules another quadrant 31 bis the root of the powers of fire (ace) the root of the powers of water. lxxiii. the court cards of the tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus o

LIBER CHANOKH

which also successively are the numbers of time: and 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] 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

rk wonders on all creatures. whose kingdoms and continuance are as the third and fourth strong towers and places of comfort, the seats of mercy and continuance. o ye servants of mercy, move! appear! sing praises unto the creator; and be mighty among us. for that to this remembrance is given power, and our strength waxeth strong in our comforter! the angle of c of d in the tablet of d the queen of the thrones of air. the eighth key bazodemelo i ta pi-ripesonu olanu na-zodavabebe ox. casaremeji varanu cahisa vaugeji asa berameji balatoha: goho iad. soba miame tarianu ta lolacis abaivoninu od azodiajiere riore. irejila cahisa da das pa-aox busada caosago, das cahisa od ipuranu telocahe cacureji o-isalamahe lonucaho od vovina carebafe? niiso! bagile avagao gohon. niiso! bagile momao siaionu, o

it upon 24 seats, vexing all creatures of the earth with age, that have 1636 under ye. behold! the voice of god; the promise of him who is called amongst ye fury or extreme justice. move and shew yourselves! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god: the true worshipper of the highest. the angle of c of e in the tablet of e. the queen of the thrones of earth. the fifteenth key ilasa! tabaanu li-el pereta, casaremanu upaahi cahisa dareji; das oado caosaji oresacore: das omaxa monasa i baeouibe od emetajisa iaiadix. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou, the governer of the first flame, under whose wings are 6739; that weave the earth with dryness: that knowest the grea

hahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is .wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire oiad ouoaresa caosago: casaremeji laiada eranu berinutasa cafafame das ivemeda aqoso adoho moz, od maof-fasa. bolape como belioeta pamebata. zodacare od zodameranu! odo cicale qaa. zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou mighty light and burning flame of comfort! that unv

LIBER CXCVII STORY OF SIR PALAMEDES

e rhododendron forest-net, his body bloody with its leeches. sternly he travelleth the crest of a great mountain, far that reaches toward the king-snows; the rains molest the knight, white wastes updriven of wind in sheets, in torrents, fiend-possessed, up from the steaming plains of ind. they cut his flesh, they chill his bones: yet he feels naught; his mind is pinned to that one point where all the thrones join to one lion-head of rock, towering above all crests and cones that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, sir palamedes, the saracen knight 93 the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed he

LIBER LVII

ng of the qabalah, equal before god. woman is equal with man, and certainly not inferior to him, as it has been the persistent endeavour of so-called christians to make her. aima is the woman described in the apocalypse (ch xii).17 this third sephirah is also sometimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the genera

LIBER LXXVIII

of tetragrammaton, the charioted figures to the vau. a description of the cards of the taro 13 if ill dignified, he is evil-minded.cruel.bigoted.brutal. he rules the celestial heavens from above the twentieth degree of h to the first two decans of i: and this includes a part of the constellation hercules (hercules is always represented with a club) b of b king of the salamanders. vi the queen of the thrones of flame queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corslet and buskins of scale-mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopard's heads winged, and the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a

lds a cup in his hand, bearing the sigil of the scale. beneath his horse's feet is the sea. from the cup issues a crab. graceful, poetic, venusian, indolent, but enthusiastic if roused. ill dignified, he is sensual, idle and untruthful. he rules the heavens from above 20 of k to 20 of l, thus including the greater part of pegasus. b of c king of undines and nymphs. 16 liber lxxviii x the queen of the thrones of the waters queen of cups a very beautiful fair woman like a crowned queen, seated upon a throne, beneath which is flowing water wherein lotuses are seen. her general dress is similar to that of the queen of wands, but upon her crown, cuirass and buskins is seen an ibis with opened wings, and beside her is the same bird, whereon her hand rests. she holds a cup, wherefrom a crayfish i

a pentacle like that of the zelator adeptus minor. unless very well dignified he is heavy, dull, and material. laborious, clever, and patient in material matters. if ill dignified, he is avaricious, grasping, dull, jealous; not very courageous, unless assisted by other symbols. rules from above 20 of e to 20 of f. b of e king of gnomes. a description of the cards of the taro 21 xviii the queen of the thrones of earth queen of pentacles a woman of beautiful face with dark hair; seated upon a throne, beneath which is dark sandy earth. one side of her face is light, the other dark; and her symbolism is best represented in profile. her attire is similar to that of the queen of wands: but she bears a winged goat fs head as a crest. a goat is by her side. in one hand she bears a sceptre surmount

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

s were in the process of becoming planets; that planets were in the process of becoming solar systems; and that solar systems were in the process of becoming cosmic chains; and so on ad infinitum. one of the stages between the solar system and the cosmic chain was called the zodiac; therefore they taught that at a certain time a solar system breaks up into a zodiac. the house of the zodiac become the thrones for twelve celestial hierarchies, or as certain of the ancients state, ten divine orders. pythagoras taught that 10, or the unit of the decimal system, was the most perfect of all numbers, and he symbolized the number ten by the lesser tetractys, an arrangement of ten dots in the form of an upright triangle. the early star gazers, after dividing the zodiac into its houses, appointed th

includes within itself and controls the entire world d. the order of the globes and the names of the hierarchies composing them are as follows: from b 10 came c 1, the third crown; the hierarchy is the cherubim, chaioth ha kadosh, the holy animals. from c 1 came c 2, the third wisdom; the hierarchy is the cherubim, orphanim, the wheels. from c 2 came c 3, the third understanding; the hierarchy is the thrones, aralim, the mighty ones. from c 3 came c 4, the third mercy; the hierarchy is the dominations, chashmalim, the brilliant ones. from c 4 came c 5, the third severity; the hierarchy is the powers, seraphim, the flaming serpents. from c 5 came c 6, the third beauty; the hierarchy is the virtues, melachim, the kings. from c 6 came c 7, the third victory; the hierarchy is the principalitie

MEANING OF MASONRY

the holy royal arch of jerusalem and the personal attainment of the blessed and perfected condition which that title implies" i was glad when they said unto me, let us go up into the house of the lord; our feet shall stand within thy gates, o jerusalem. jerusalem is builded as a city that is compact together; thither the tribes go up, the tribes of the lord. for there are set thrones of judgment, the thrones of the house of david. pray for the peace of jerusalem! they shall prosper that love it. peace is within her wills and plenteousness within her palaces. for my brethren and companions' sake i will say, peace be within thee (psalm cxxii) in those few lines is sketched all that is implied in the symbolic spectacle that greets the eyes of the royal arch mason at the supreme moment of his

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ollapse of the first paradigm after hybridization, certain chosen ones from the earth men were also brought intothe inner circles of the visitors. this would have been done for purely pragmatic rea-sons. some of those genetically modified were sent back to their societies and exaltedas priests, elders, or even kings. they were lackeys of the malign warlocks of atlantiswho really ruled from behind the thrones, keeping in touch with their minionsthrough the use of powerful crystal seeing stones. in our haunted planet by johnkeel, we read: according to the traditions of many isolated peoples, the first great emperors in asia weregod-kings who came down from the sky, displayed amazing superhuman abilities, and tookover. there was a veritable worldwide epidemic of these god-kings between 5,000

on)the clergy converted the simple teachings of jesus into an engine for enslaving mankind andadulterated by artificial constructions into a contrivance to filch wealth and power to them-selves..these clergy, in fact, constitute the real anti-christ (thomas jefferson)what influence in fact have christian ecclesiastical establishments had on civil society? inmany instances they have been upholding the thrones of political tyranny. in no instancehave they been seen as the guardians of the liberties of the people. rulers who wished to sub-vert the public liberty have found in the clergy convenient auxiliaries. a just government,instituted to secure and perpetuate liberty, does not need the clergy (president james madison)thanks to scholars, we now know that the book of genesis is a simulacra

MORALS AND DOGMA

ch other somewhere. always the armies have lived by the toil of the husbandman, and war has exhausted the resources, wasted the energies, and ended the prosperity of nations. now it loads unborn posterity with crushing debt, mortgages all estates, and brings upon states the shame and infamy of dishonest repudiation. at times, the baleful fires of war light up half a continent at once; as when all the thrones unite to compel a people to receive again a hated and detestable dynasty, or states deny states the right to dissolve an irksome union and create for themselves a separate government. then again the flames flicker and die away, and the fire smoulders in its ashes, to break out again, after a time, with renewed and a more concentrated fury. at times, the storm, revolving, howls over sma

d the templars, taken as it were in an immense net, were arrested, disarmed, and cast into prison. never was a _coup d' tat_ accomplished with a more formidable concert of action. the whole world was struck with stupor, and eagerly waited for the strange revelations of a process that was to echo through so many ages "it was impossible to unfold to the people the conspiracy of the templars against the thrones and the tiara. it was impossible to expose to them the doctrines of the chiefs of the order [this would have been to initiate the multitude into the secrets of the masters, and to have uplifted the veil of isis. recourse was therefore had to the charge of magic, and denouncers and false witnesses were easily found. when the temporal and spiritual tyrannies unite to crush a victim they

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

s slightly altered or extended so as to produce 4 pillars about an invisible axis, the middle pillar. there is also much profound wisdom in the very skeletal attributions of the five divisions of the tarot pack to the surface or parts of the solid sphere. the aces to the north pole, and the 36 decanate cards to the south pole up to the ecliptic, while in between range the princess cards which are the thrones of the aces, the other court cards, and the trumps. the studied application of this intricate scheme to the extended arrangement of the tree of life, and thence to the human personality and sphere <185> in all its branches will yield a wealth of significant material. i have also elaborated this scheme in two books. in the art of true healing i have dealt with the aura and the middle pi

s wands, being the magical weapons of chesed, geburah and tiphareth respectively, just as the fire wand, water cup, air dagger and earth pentacle each establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by <204> that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. a11 face east. chief adept opens the door wide, passes to east or head of pastos of c. r c, and faces west. second enters and passes to south facing north. third ente

and twenty years i shall open- and the door is guarded by the elemental tablets and by the kerubic emblems. the 120 years refer symbolically to the 5 grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and 120 divided by 5 yields 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements typified in the wand which i bear. chief knocks. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos or coffin of c.r, and then faces west. se

rments red, 0 mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came-and the lord smote the warriors of ignorance. i came-and the thrones of the ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. 0 my father, there are the wheels of thy chariot. a1 ab blessed be thy name. broken is thy strength 0 concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wi

tles of the tarot symbols 1. ace of wands is called the root of the powers of fire. 2. ace of swords is called the root of the powers of air. 3. ace of pentacles is called the root of the powers of earth. 4. ace of cups is called the root of the powers of water. 5. the knight of wands is called the lord of flame and lightning. the king of the spirits of fire. 6. the queen of wands is the queen of the thrones of flames. 7. the king of wands is the prince of the chariot of fire <139> 8. the knave of wands is the princess of the shining flame, and the rose of the palace of fire. 9. the knight of cups is the lord of the waves and the waters, and the king of the hosts of the sea. 10. the queen of cups is the queen of the thrones of the waters. 11. the king of cups is the prince of the chariot o

waves and the waters, and the king of the hosts of the sea. 10. the queen of cups is the queen of the thrones of the waters. 11. the king of cups is the prince of the chariot of the waters. 12. the knave of cups is the princess of the waters and the lotus. 13. the knight of swords is the lord of the wind and the breezes, the lord of the spirits of the air. 14. the queen of swords is the queen of the thrones of the air. 15. the king of swords is the prince of the chariots of the wind. 16. the knave of swords is the princess of the rushing winds, the lotus of the palace of air. 17. the knight of pentacles is the lord of the wide and fertile land, king of the spirits of the earth. 18. the queen of pentacles is the queen of the thrones of earth. 19. the king of pentacles is the prince of the

g feet of his steed are waving flames of fire. he is active, generous, fierce, sudden and impetuous. if ill-digrufied he is evilminded, cruel, bigoted, brutal. he rules the celestial heavens from above the 20th degree of scorpio to the first two decans of sagittarius and this includes a part of the constellation hercule (who also carries a club. fire of fire. king of the salamanders. vi. queen of the thrones of flame. queen of wands a crowned queen with long red-golden hair, seated upon a throne, with steady flames beneath. she wears a corselet and buskins of scale mail, which latter her robe discloses. her arms are almost bare. on cuirass and buskins are leopards' heads winged. the same symbol surmounteth her crown. at her side is a couchant leopard on which her hands rest. she bears a lo

RUBY TABLET OF SET

l see the essence of the elect. this, then, is the path of xeper. hear these words, for they are keys to the great working: observe closely the direction of the right-hand path- it shall grow and then suddenly diminish for its direction will alter greatly due to dictates of its misguided leaders- this, then, will be a sign of the coming of the terror and set shall stand mighty in the balance fran the thrones of the nine and the will of my magus ye shall be comforted and given high seats of wisdom a marvelous place of luxury will be the fruits of your labors. thus, then, is the path of xeper. sonnets sonnet# 1 march 1, xi iam he who is. i am that which was lost, and yet again i am found. i am that which was thought dead, and yet again i am found alive. i am that which was and is again. as i

od to be of the gifted race- i am a creature of darkness, and do not love the light. but, even as i know that "day" is only a word of convenience as used by mankind, and that beyond earth space holds limitless darkness, i shall wait for the night. aye, for what is the wait to me who thirty centuries ago watched egypt's moon silver the ancient pylons? and now the light fades, leaving my throne and the thrones of my kin shining with darkness. i salute my dark brothers and sisters, and then turn my will to an awesome work. silence falls as i partake of yet more of the essence of that which is set. magic pulses and suddenly i am not only seated on my throne, but also am the dragon of the abyss. mighty wings unfurl, and the walls of my chamber go white with flames. great talons extend to hail s

SATANGEL

opposites, but are in fact the varying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites. their appearance before humankind is as six winged and

THE SECRET RITUALS OF THE OTO

o every master magician; for they concern the sacred and mysterious name of the true and living god most high. you will therefore retire from the lodge, and prepare yourselves under supervision for the most solemn moment of your lives. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (13 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o (done. the thrones of the 3 principals removed. all but cans. enter the lodge) the preparation is accompanied with these words: remove apron: thou canst not hide thy nakedness from the eye of the lord. hoodwink: thou must cover up thine eyes from before the glory of the lord. shoes off: take thy shoes from off thy feet; for the place whereunto thou approachest is holy ground (herald removes apron on can

have not yet found light (all draw swords and point them at c. 3 principals, however, forming a pyramid above his head, as to utter the word. z. is behind him) let that blessing be bestowed upon the candidate (an assistant lights the flashlight, and the hoodwink is for a moment lifted and replaced. all cry aloud: declare the word! principals, however, whisper it as taught (pause. three return to the thrones, having veiled w. pause) z: declare the word. h: declare the word. j: declare the word (pause) herald (for can) the word has not been communicated to me. j: the candidate, although restored to light, has not seen the word. i demand his expulsion. h: the candidate, although the word was uttered in his hearing has not heard the word. i demand his expulsion. z: it is in flame and glory th

THE HOLY BIBLE KING JAMES VERSION

song of degrees of david. 122:1 i was glad when they said unto me, let us go into the house of the lord. 122:2 our feet shall stand within thy gates, o jerusalem. 122:3 jerusalem is builded as a city that is compact together: 122:4 whither the tribes go up, the tribes of the lord, unto the testimony of israel, to give thanks unto the name of the lord. 122:5 for there are set thrones of judgment, the thrones of the house of david. 122:6 pray for the peace of jerusalem: they shall prosper that love thee. 122:7 peace be within thy walls [and] prosperity within thy palaces. 122:8 for my brethren and companions sakes, i will now say, peace [be] within thee. 122:9 because of the house of the lord our god i will seek thy good. psalm 123 a song of degrees. 123:1 unto thee lift i up mine eyes, o t

due with the feet of it: and it [was] diverse from all the beasts that [were] before it; and it had ten horns. 7:8 i considered the horns, and, daniel page 518 behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn [were] eyes like the eyes of man, and a mouth speaking great things. 7:9 i beheld till the thrones were cast down, and the ancient of days did sit, whose garment [was] white as snow, and the hair of his head like the pure wool: his throne [was like] the fiery flame [and] his wheels [as] burning fire. 7:10 a fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the bo

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

gend of ptah nefer-hetep and the princess of bekhten. the horus "mighty bull, the form) of risings[fn#150, stablished in sovereignty like tem" the golden horus "mighty one of strength[fn#151, destroyer of the nine nations of the bow"[fn#152] king of the south and north "the lord of the two lands, user-maat-rasetep- en-ra son of ra: of his body, ra-meses-meri-amen, of amen- ra;[fn#153] the lord of the thrones of the two lands, and of the company of the gods, the lords of thebes, the beloved one. the beneficent god, the son of amen, born of mut, begotten of heru-khuti, the glorious offspring of neb-tchert,[fn#154] begetting [as] the bull of his mother [fn#155] king of egypt, governor of the deserts, the sovereign who hath taken possession of the nine nations of the bow [who] on coming forth

d, and he wrote down as her title "great royal wife, ra-neferu; and when his majesty arrived in egypt, he did for her whatsoever was done for the royal wife. on the twenty-second day of the second month of the season of shemu,[fn#160] in the fifteenth year [of his reign, behold, his majesty was in thebes, the mighty [city, the mistress of cities, performing the praises of father amen, the lord of the thrones of the two lands, in his beautiful festival of the southern apt,[fn#161] which was the seat of his heart (i.e, the chosen spot) from primaeval time [when] one came to say to his majesty "an ambassador of the prince of bekhten hath arrived bearing many gifts for the royal wife [fn#160] the summer. the copts called the second month of this season paoni [fn#161] the modern temple of luxor

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