Michael Wynn's Occult Reference Library
THE VEIL,THE VEILS

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1 10 INITIATION CEREMONY

rone, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the res

ABRAMELIN1

ssary to perform the orations, prayers, and convocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the

ADEPTUS MINOR INITIATION

hief "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded (third does so and gives sign of osiris slain and risen) third "merciful exempt adept, the portal of the vault is closed and guarded" chief "mighty adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has thou closed the portal" third "by the sign of the closing of the veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed t

the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order" hnyb "that i will keep secret all things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assu

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ould be easy to develop this thesis by analogies drawn from ordinary human experiences of the growth of passion, the hunger accompanying it, the intense relief and joy afforded by satisfaction. i like rather to think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms rea

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

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

ought. but if you have it not. this will be the best way to get it--or something like it. give up your life completely to the task; sit daily for six hours in the old absinthe house, and sip the icy opal; endure till all things change insensibly before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in

ALEISTER CROWLEY ACROSS THE GULF

t gave herself to gods and beasts. but now they took me to the pool of liquid silver- or so they called it; i suppose it was quicksilver; for i remember that it was very difficult to immerse me- which is beneath the feet of the veiled one. for this is the page 9 gulf.txt secret of the oracle. standing afar off the priest beholds the reflection of her in the mirror, seeing her lips that move under the veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of th

h. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by t

ith fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and

re to celebrate the matin ritual of awakening the veiled one. thus, and not otherwise, i became priestess of that holy goddess, and for a little while my life passed calm as the unruffled mirror itself. it was from the veiled one herself that came the breath of change. on this wise. in the seventh equinox after my initiation into her mystery the high priestess was found to fail; at her invocation the veil no longer glittered as was its wont. for this they deemed her impure, and resorted to many ceremonies, but without avail. at last in despair she went to the temple of set, and gave herself as a victim to that dreadful god. now all men were much disturbed at this, and it was not known at all of them what they should do. now it must be remembered that the ceremonies are always performed by

me few, indeed, concealed their failure from the priests; but always within a day and a night they were found torn asunder in the outer courts; so that it seemed page 11 gulf.txt the lesser evil to speak truth. moreover, the affair had become a public scandal; for the goddess plagued the people with famine and with a terrible and foul disease. but as for me, i wot not what to do; for to me always the veil glittered, and that brighter than the ordinary. yet i said nothing, but went about drooping and sorrowful, as if i were as unfortunate as they. for i would not seem to boast of the favour of the goddess. then they sent to he old magus in the well; and he laughed outright at their beards, and would say no word. also they sent to the sacred goat of khem, and his priestess would but answer "

k for ribaldry and mocking. a third time they sent to the temple of thoth the ibis god of wisdom. and thoth answered them by this riddle "on how many legs doth mine ibis sand" and they understood him not. but the old high priest determined to solve the mystery, though he paid forfeit with his life. so concealing himself in the temple, he watched in the pool for the reflection of the glittering of the veil, while one by one we performed the adorations. and behind him and without stood the priests, watching for him to make a sing. this we knew not; but when it fell to me (the last) to adore that veiled one, behold! the veil glittered, and the old priest threw up his arms to signal that which had occurred. and the flash of the eye pierced the veil, and he fell from his place dead upon the pri

ngs whatsoever, be they dogs or demons, are banished, so that the place may be pure. next, in another dance, even more secret and sublime, the presence of the goddess is invoked into her image. next, the priestess goes a certain journey, passing the shrines of many great and terrible of the lords of khem, and saluting them. last, she assumes the very self of the goddess; and if this be duly done, the veil glittereth responsive. therefore, if the veil glittereth not, one may know that in some way the priestess hath failed to identify herself with her. thus an impurity in the thought of the priestess must cause her to fail; for the goddess is utterly pure. yet the task is alway difficult; for with the other gods one knoweth the appearance of their images; and steadily contemplating these one

no longer that perfect stillness. strange was it, even as if one should see a lake stirred by a wind that one page 13 gulf.txt did not feel upon the cheeks and brow! trembling and ashamed, i went to the vesper adoration. i knew myself troubled, irritated, by i knew not what. and in spite of all my efforts, this persisted even to the supreme moment of my assumption of her godhead. and the? oh but the veil glittered as never yet; yea more! it shot out sparks of scintillant fire, silvery rose, a shower of flame and of perfume. then was i exceedingly amazed because of this, and made a vigil before her all the night, seeking a word. and that word came not. now of what further befell i will write anon. chapter iv so it came to pass that i no longer went out at all from the presence of the godde

in despair at the feet of my lady, covering them with my tears; for by a certain manifest token i now knew that i had done a thing that was so dreadful that even now- these many thousand years hence- i dare hardly write it. i loved the veiled one. page 14 gulf.txt yea, wit the fierce passion of a beast, of a man, of a god, with my whole soul i loved her. even as i knew this by the manifest token the veil burst into a devouring flame; it ate up the robes of my office, lapping them with its tongues of fire like a tigress lapping blood; yet withal it burnt me not, nor singed one hair. thus naked i fled away in fear, and in my madness slipped and fell into the pool of liquid silver, splashing it all over the hall; and even as i fled that rosy cataract of flame that wrapt me (from the veil as

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

er! spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, w

ALEISTER CROWLEY BOOK OF LIES

is the high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then blood! book of lies get any book for free on: www.abika.com 93 [96] commentary( mu-gamma) the title of this chapter refers to a hebrew legend, that of the prophet who heard "a going in the

ALEISTER CROWLEY BOOK OF THE LAW

que& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes tha

ALEISTER CROWLEY LIBER 777

300 b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of

ALEISTER CROWLEY LIBER CHANOKH

or others the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osir

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

e front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercharged and flat on the floor with the heels in contact. arms and hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. lower arms are

d at the front. lower arms are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #5. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, which is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed. arms directly horizontal from the shoulders in the plane of the image. hands with fingers together, thumbs to side of palm and palmer side forward. the tau shape of the robe dominates the ima

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 darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to a

comes a class which depends on acquired habit. thus it is natural to an european officer to offer his sword in token of surrender. a tibetan would, however, squat, put out his tongue, and place his hand behind his right ear. purely artificial gestures comprehend in their class the majority of definitely magick signs, though some of these simulate a natural action- e.g. the sign of the rending of the veil. but the sign of auramoth (see equinox i, ii, illustration "the signs of the grades) merely imitates a hieroglyph which has only a remote connection with any fact in nature. all signs must of course be studied with infinite patience, and practised until the connection 79 between them and the mental attitude which they represent appears "necessary" ii the principal movement in the circle i

igh altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 1/2 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar and so to the tomb in the west) she draws her sword and pulls down the veil therewith" the priestess. by the power of+ iron, i say unto thee, 347 arise. in the name of our lord+ the sun, and of our lord+ that thou mayst administer the virtues to the brethren "she sheathes the sword "the "priest "issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the "

about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet" be the serpent thy crown, o thou priest of the lord "kneeling she takes the lance between her open hands, and runs them up and down upon the shaft eleven times, very gently" be the lord present among us "all give the hailing sign" the people: so mote it be. iv. of the ceremony of the opening of the veil. the priest. thee therefore whom we adore we also invoke. by the power of the lifted lance "he raises the lance. all repeat hailing sign. a phrase of triumphant music. the "priest "takes the "priestess "by her right hand with his left, keeping the lance raised" i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of t

always between his index and" 349 "medius, whenever he is not holding the lance. the "priest "takes the censer from the child, and makes five crosses as before. the children replace their weapons on their respective altars. the "priest "kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position as aforesaid. he rises and draws the veil over the whole altar. all rise and stand to order. the "priest "takes the lance from the "deacon "and holds it as before, as osiris or phthah. he circumambulates the temple three times, followed by the "deacon "and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him and go to the place between t

ign 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 previous speeches the "priestess "has resumed her robe" the priest: gr:iota-omega gr:iota-omega gr:iota-omega gr:iota-alpha- omega gr:sigma-alpha-beta-alpha-omicron gr:kappa-upsilon-rho-iota- epsilon gr:alpha-beta-rho-alpha-sigma-alpha-chi gr:kappa-upsilon-rho-iota- epsilon gr:mu-epsilon-iota-theta-rho-alpha-sigma gr:kappa-upsilon-rho- iota-epsilon gr:phi-alpha

water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favourably the prayer of labour, and to pastors and husbandmen be thou propitious. the people. so mote it be (the principles) the deacon. mysterious energy triform, mysterious matter, in fourfold and sevenfold division; the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people. so mote it be (birth) the deacon. be

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ellectual; these functions have their own peculiar properties and powers. each sheath, as one goes deeper, is discarded as "unreal" finally one apprehends that nothing which is the only true and real form of existence (but then it does not exist: in these regions of thought words always become nightmares of selfcontradiction. this is as it should be) in magick, on the contrary, one passes through the veil of the exterior world (which, as in yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation" finally, one carries on almost one's whole life in this body of light, an

ALEISTER CROWLEY SEPHER SEPHIROTH

ehouse ms) michael: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king davi

a violation, injury *mgp 688 let us make man in our image (gn. 1:26) wnmlcb md) h#(n 690 the candlestick trnm palm trees myrmt a staircase, ladder *mls 691 nose *myp) 693 sulphur tyrpg the salt sea *xlmh my 695 the world of morgash: the moral world (referred to chesed- geburah-tiphareth #grwm mlw( 697 citadels; secured houses, fortified castles twnmr) 700 the mercy seat (ex. 25:17) trpk paroketh: the veil of the holy tkrp pillar; prince; buttocks; noise t# melakim, kings: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *k

eels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead trp( an effort, exertion *nwdm species, kind *nym 751 the whole [perfect] man mt #y) and it was so *nk yhyw cessations, futilities, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758 perdit

ALEISTER CROWLEY THE HEART OF THE MASTER

rue self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

light is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelat

g spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red; and set above a black veil, as the next verse indicates. the new comment there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf-soul to those who possess- eyesight! al ii,52 "there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter" the old comment 52. this verse is very difficult for anyone, either with or without morality. for what men nowadays call vice is really virtu

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestes

about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the ea

priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the fo

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 previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c)an 'i(c 'isx(c)urox 'i(c 'av(c)anaton 'i(c'(c)abroton 'i(c 'ia(c)q. x(c)aire f(c)alle k(c)aire p(c)anfage k(c)aire pang(c)enetor'(c)agios'(c)ag

h water, whose cheek is caressed by air, and in whose heart is the sun's fire, womb of all life, recurring grace of seasons, answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be. the principles the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be. birth the deacon: be

e people: so mote it be. marriage the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be. death the deacon: term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people: so mote it be. the end the deacon: unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their

hich case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes. the priest closes all within the veil. with the lance he makes on the people thrice, thus. the priest: the lord bless you. the lord enlighten your minds and comfort your hearts and sustain your bodies. the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. he goes out, the deacon and children following, into the tomb of the west. music (voluntary) note

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ind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the pollu

countenance. yet, being seventeen, they were but one, and that one none, as before hath been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during

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balancing, so to speak, illuminism and science. the second method is found almost entirely in the first book and the various pictures are entitled:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for him

s as the head of a crown d princess, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and

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aresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the tingling bows of the violins go. trembling, twittering, dissembling, the lips of the flute-players wander over the stops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo

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

ite sprang to greet the sun, low voices murmur: shadowy under-world in the void of time; light song of erebus on the lips of a courtesan of rome- ah! list! a wandering singer caught the light o' the stars on his lips, and the sun-dawn of the world in his heart. for i that dwelt within the city of time was lost in a cloudy dawn; the silken veil of dew that clothed the green grass of the fields was the veil of olympus; now the shadowy night that sang to me, that sand, that sang to me, sprang from the underworld of eld: the moon that circled in the heavens sang to me, and i that heard the olden monstrous lays of eld, the dreaming wonders of the dawn, died, and still lie imprisoned in the rocks by the salt sea, knowing of the doom of man, but being dumb, as is the doom of man, for nightfall is

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w the wheel breaks away, and i see him as he is. his garment is black beneath the opal veils, but it is lined with white, and he has the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blood; and he cries: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very

and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and the

n my fingertips if i caress thee, burns in my womb when thou art caught up into my bed. mighty are the stars; mighty is the sun; mighty is the moon; mighty is the voice of the ever-living one, and the echoes of his whisper are the thunders of the dissolution of the worlds. but my silence is mightier than they. close up the worlds like unto a weary house; close up the book of the recorder, and let the veil swallow up the shrine, for i am arisen, o my fair one, and there is no more need of all these things. if once i put thee apart from me, it was the joy of play. is not the ebb and flowing of the tide a music of the sea? come, let us mount unto nuit our mother and be lost! let being be emptied in the infinite abyss! for by me only shalt thou mount; thou hast none other wings than mine. all

e are but the course of the blood in my heart. and the unspeakable variety thereof is but my divers hairs, and plumes, and gems in my tall crown. the change which ye lament is the life of my rejoicing, and the sorrow that blackeneth your hearts is the myriad deaths by which i am renewed. and the instability which maketh ye to fear, is the little waverings of balance by which i am assured. and now the veil of silver tissue-stuff closes over him, and above that, a purple veil, and above that, a golden veil, 30 so that now the whole stone is like a thick mat of woven gold wires; and there come forth, one from each side of the stone, two women, and grasp each other by both hands, and kiss, and melt into one another; and melt away.3 and now the veils open again, the gold parts, and the purple p

e-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and the veil of light hideth that which is. with that, i suddenly see the world as it is, and i am very sorrowful. bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is like going from one room into another. regained normal consciousness completely and immediately) the cry of the 21st aethyr, which is called asp. a mighty wind rolls through all the aethyr; ther

aught, eremite of nuit, apostle of hadit, warrior of ra hoor khu! the leaven taketh, and the bread shall be sweet; the ferment worketh, and the wine shall be sweet. my sacraments are vigorous food and divine madness. come unto me, o ye children of men; come unto me, in whom i am, in whom ye are, were ye only alive with the life that abideth in light" all this time i have been fading away. i sink. the veil of night comes down a dull blue-gray with one pentagram in the midst of it, watery and dull. and i am to abide there for a while before i come back to the earth (but shut me the window up, hide me from the sun. oh, shut the window!)5 now, the pentagram is faded; black crosses fill the aethyr gradually growing and interlacing, until there is a network. it is all dark now. i am lying exhaus

is blasphemed. but enter into the mountain of the caverns, for that this (how much more then that calvary which mocks it, as his ape mocks thoth) is but the empty shell of the mystery of zen. verily, i say unto thee, many are the adepts that have looked upon the back parts of my father, and cried "our eyes fail before the glory of thy countenance" and with that he gives the sign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashion

pass away immediately. there is a veil of such darkness before the aethyr that it seems impossible to pierce it. but there is a voice saying: behold, the great one of the night of time stirreth, and with his tail he churneth up the slime, and of the foam thereof shall he make stars. and in the battle of the python and the sphinx shall the glory be to the sphinx, but the victory to the python. now the veil of darkness is formed of a very great number of exceedingly fine black veils, and one tears them off one at a time. and the voice says, there is no light or knowledge or beauty or stability in the kingdom of the grave, whither 71 thou goest. and the worm is crowned. all that thou wast hath he eaten up, and all that thou art is his pasture until to-morrow. and all that thou shalt be is not

t or knowledge or beauty or stability in the kingdom of the grave, whither 71 thou goest. and the worm is crowned. all that thou wast hath he eaten up, and all that thou art is his pasture until to-morrow. and all that thou shalt be is nothing. thou who wouldst enter the domain of the great one of the night of time, this burden must thou take up. deepen not a superficies. but i go on tearing down the veil that i may behold the vision of uti, and hear the voice thererof. and there is a voice: he hath drawn the black bean. and another voice answers it: not otherwise could he plant the rose. and the first voice: he hath drunk of the waters of death. the answer: not otherwise could he water the rose. and the first voice: he hath burnt himself at the fires of life. and the answer: not otherwise

ALEISTER CROWLEY EQUINOX EQ I 1 2

ssence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee oh my lord adonai! and even as the capture is delight, is not the chase also deligh

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ount of blood leapt high with my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the grevious graft by the swing of her soul unsated. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pes

h. 18. pisces. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd

r and (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:s

ighty 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 5 =6 grades, and are neither comprehended in, nor understood by, the outer order. they represent, as it were "veiled divinities" and their seats are before the veil (paroketh) which is divided into two parts at the point of the rending, as though it answered unto the veils of isis and nephthys impenetrable save to the initiate. 246 now the imperator governeth, because in netzach- which is the highest grade of the first order- is the fire reflected from geburah. the praemonstrator is second, because in hod is the water reflected from chesed. the cance

re coeternal and coequal, thus figuring the triad in unity, yet are their functions different: the imperator to command the praemonstrator to instruct. the cancellarius to record "even as the flaming fire doth overcome, and the still waters reflect all images, and the all-wandering air receiveth sound" the synthesis of the three chiefs may be said to be in the form of thoth who cometh from behind the veil. yet also the imperator may be referred unto the goddess nephthys from his relationship unto geburah. the praemonstrator unto isis from chesed. and the cancellarius unto thoth in his position as recorder. of the stations of the invisibles. the gods of the elements their stations are at the four cardinal points of the hall without, as invisible guardians of the limits of the temple: and th

e 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 converge slightly as they approach the bottom. bottom is a do

rmulated in the candidate, that of osiris cannot be grasped. to the candidate 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

even days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as the reflection and the duplication of that which is spiritual. the sides of the altar, 265 together with the top and underside, consist of ten squares, thus symbolising the ten sephiroth "the altar of incense was overlaid with gold, to represent essential pu

led them in the air of heaven: he hath distributed them through the planets: he hath assigned unto them the twelve constellations of the zodiac" he then explains that to the thirty-second path of the sepher yetzirah is attributed the seven abodes of assiah; to the four elements, the kerubim, and the qliphoth.5 267 it represents the connecting-link between assiah and yetzirah. it is the rending of the veil of the tabernacle; and it is the passing of the gate of eden. after which he enters upon the symbolisms of the twenty-first key of the tarot, the naked female form of which represents the bride of the apocalypse, the qabalistic queen of the canticles, the egyptian isis of nature. her two wands are the directing forces of the positive and negative currents. she is the synthesis of the thir

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sychic science to the world. same author and publisher, 3"s. 6"d. net. dull tosh. 389 seen and unseen. by e. katherine bates. greening and co, ltd, 1"s. net. superstitious twaddle; aimless gup; brain-rotting bak-bak. the quest. quarterly, 2"s. 6"d. net. john m. watkins. we are threatened in october with the publication of a magazine of this title. it is, we believe, to bear aloft as oriflamme not the veil of isis, but the stainless petticoat of mrs. grundy. you mustn't say psychism of c.w.l. we note, however, with satisfaction that one of the contributors, a mr. g. r. s. mead, is a b.a. this sort of boasting is perfectly legitimate. outlines of psychology. by oswald k lpe. swan sonnenschein and co, 10"s. 6"d. one of the most encouraging and significant signs of the times is the new psychol

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ouchstone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of words that hides the face of the beloved; and those who are offended because my passion for the beloved is too virile and eager to suit their awe; perhaps they forget that passion means suffering. but let them know that my beloved is mine and i am his; he feedeth among the lilies. 10 liber o vel manvs et sagittae svb figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstra

e front. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercharged and flat on the floor. arms and hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. upper arms are flat and horizontal in the

arms are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #1 but flat to the floor. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, with is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed. arms directly horizontal from the shoulders in the plane of the image. hands with fingers together, thumbs to side of palm and palmer side forward. the tau shape of the robe dominates the imag

the philosopher. easily enough, this state passes into one of pure consciousness (vin n anam. the rose and the observer and their tendencies and relations have somehow vanished. the phenomenon (not the original phenomenon "a rose" but the phenomenon of the tendency to perceive the sensation of a rose) becomes a cloudless light; a static, no longer a dynamic conception. one has somehow got behind the veil of the universe. here live the mystic and the true artist. the buddhist, however, does not stop here, for he alleges that even this consciousness is false; that like all things it has the three characteristics of sorrow, change, and unsubstantiality. now all this analysis is a purely intellectual one, though perhaps it may be admitted that few philosophers have been capable of so profound

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

lly give way; and that after much anxiety he will eventually recoup himself for his previous losses. illustration: this is another by aos, formed this time in an abstract of female primary and secondary sexual attributes in contrast to the male elements in the first. there is a large face suggested in the drawing, to the right and center. 161 the organ in king's chapel, cambridge then silence,and the veil of light is raised and darkness seen behind. now softly sound the angels' herald-trumpets, calling round thunders and mighty winds and powers amazed. now laden with the spirit of man's hand there bursts an awful clarion-shout and brings strange whispering and rushing of strange wings battling, and furtive secrets of command. down from the height and up from the abyss are swept dominion, p

ALEISTER CROWLEY EQUINOX EQ I 3 2

bol of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a light slow formulating into the shape of a mighty angel, and thou shalt withdraw thyself from this sight and again say] i saw water coming from the left side of the temple

5. mighty adeptus major third adept, 5= 6. associate adeptus minor""opening [the "chief adept" having called upon the members to assist him open the vault of the adepts, and upon the associate adeptus minor to see that the portal is closed and guarded, turns to the second adept and says] mighty adeptus major, by what sign hast thou entered the portal "second" by the sign of the rending asunder of the veil.1 "chief" associate adeptus minor, by what sign has thou closed the portal "third" by the signing of the closing of the veil "second" pe: hb:peh "third" resh: hb:resh "second" kaph: hb:koph "third" tau: hb:taw "second" paroketh: hb:taw hb:koph hb:resh hb:peh "third" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief"

w hb:koph. i "christian rosenkreutz" a member of the body of christ, do this day, on behalf of the universe, spiritually bind myself, even as i am now bound physically unto the cross of suffering: hb:heh hb:mem hb:koph hb:chet. that i will do the utmost to lead a pure and unselfish life. hb:heh hb:nun hb:yod hb:bet. that i will keep secret all things connected with the order. that i will maintain the veil of strict secrecy between the first and second order. hb:dalet hb:tzaddi hb:chet. that i will uphold to the utmost the authority of the chiefs of the order. hb:heh hb:resh hb:vau hb:bet hb:gemel. furthermore that i will perform all practical work connected with this order, in a place concealed. that i will keep secret this inner rosicrucian knowledge. that i will only perform any practica

hereth than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as an universe to itself. this cleaving of the veil of the vault of the adepts is in truth the precipitation of the jechidah from the elemental flux that goes to make man. the virgin mother of malkuth, the earth fecundated by air, water and fire, is delivered of her son the spirit, who is the adept reborn in the vault as christian rosencreutz; not yet adonai the christ, the son of god, but adonai, jehesuah, the son of man, jesus the carpen

ALEISTER CROWLEY EQUINOX EQ I 3

a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confus

herewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disc

ough pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed

ing sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful vir

we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the so

, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! 33 marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet- why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened h

sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely (leaving it yet corded; crying in a loud voice "creature of. long hast thou dwelt in darkness, quit the night and seek the day" he then replaces it on the altar, holds the magical sword erect above it, the pommel immediately above the centre thereof, and says "by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance" then the mystic words

hand and turns facing west, saying "creature of talismans, twice consecrate &c. m. he now passes to the west with telesma in left hand, faces s.w, partly unveils telesma, smites it once with sword, and pronounces a similar speach to that in this m section of evocations, save that instead of "appear in visible form" he says "take on therefore manifestation before me &c. this being done he replaces the veil. n. operations of l repeated. o. operations of m repeated in the north, and an oration similar to that in section o on evocation: telesma &c, being treated as the sigil of the spirit, substituting for "appear thou therefore in visible form &c "take on therefore manifestation before me &c. p. similar to the p section on invocations, except that in the prayer "to visible appearance" is chan

ALEISTER CROWLEY EQUINOX EQ I 4 2

th passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue

-careless and uninterested way in which we generally look on nature is the normal mode of the soul's power of vision. there is a fathomless meaning, an intensity of delight in all our surroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as

and political twaddle, and socialist buncombe and- every phase of falsehood. but he has hardly grasped that each such falsehood is but a shadow of some sun of truth. he does not perceive the ineffable glory of the universe in its whole and in each part. he has smitten at the shadow of a shadow: it falls- the world is filth. let him 347 rather new-edge his sword for a deeper analysis, and cut away the veil from the face of our mother 'sdeath, man, is there nothing we may love? he is wrong, anyway, to gibe at scripture. for, like balaam, i came to curse, and appear to be blessing him (with scarce a monitory word. and, like balaam, too, i have been reviewed by g. k. chesterton. to pass from this painful subject. let me rouse myself to a really resolute effort to denounce shaw as a niddering

ALEISTER CROWLEY EQUINOX EQ I 4 3

thou canst not alter the event! 90 ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable" thus did that knightly saracen in cantabrig's miasmal fen lecture to many learned men. so clamorous was their applause "his mind (said they "is free of flaws: the veil of god is thin as gauze- that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless- although he would away- they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was by night that palamede ran from tha

ALEISTER CROWLEY EQUINOX EQ I 4

ed out at the beginning 'it is i' thence originated the name i. therefore to-day, when anyone is summoned, he answers first 'it is i; and then only he names the other name which he bears."21 this consciousness of "i" is the second veil which man meets on his upward journey, and, unless he avoid it and escape from its hidden meshes, which are a thousandfold more dangerous than the entanglements of the veil of words, he will never arrive at that higher consciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from thi

nsciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i am another' is not wise, but he is like a house-dog of the gods" and house-dogs shall we rema

ALEISTER CROWLEY EQUINOX EQ I 6 2

es through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh]

ers, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause" magister templi. 1. aquarius. 1. magister templi. 1. holy be the lamps of joy! aquarius. holy be the lamps of sorrow! magister templi. let us enter the ark of increased knowledge! capricornus. hail, thou that sittest in the city of the pyramids! aquarius. hail, thou that art encamped upon the grea

s. master, it is not to be borne. magister templi. mother of heaven, let us lament together["recites swinburne's "the garden of proserpine [mater coeli "plays accordingly<mother of heaven, let us work together! mater coeli. behold thine handmaiden [magister templi "and" mater coeli "go together hand in hand, within the veil" capricornus "turns light up [mater coeli "plays a paean of despair<veil, appears standing on altar" o melancholy brothers, dark, dark, dark! o battling in black floods without an ark! o spectral wanderers of unholy night! my soul hath bled for you these sunless years, with bitter blood-drops running down like tears: oh, dark, dark, dark, with

lives! they are so brief; a few short years must bring us all relief: can we not bear these years of labouring breath? but if you would not this poor life fulfil, lo, you are free to end it when you will, without the fear of waking after death["blow out red lights [bro. capricornus emissarius "runs out with tom-tom and dances wildly. at the conclusion" aquarius "and" capricornus "run up, tearing the veil asunder" bro. capricornus emissarius "flings himself at foot of altar" choragoge "lights salt again, or other glare" magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the h

magister templi "is discovered lying dead, his head supported by" mater coeli "weeping [capricornus "extinguishes the light [aquarius "draws the veil [mater coeli "plays the final hopeless dirge<aquarius. brother capricornus, what is the hour? capricornus. noon. aquarius. let us depart; it is accomplished["full light [capricornus "stands with drawn sword before the veil; the others escort the people out] 18 the rite of jupiter officers centrum in centri trigono "black robe, swastika" sphinx "green robe, violin and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c

n and sword" hermanubis "violet robe, caduceus" typhon "red robe, prong two-forked, or sword" hebe. ganymede "cup-bearers and dancers. white robes "the temple represents the wheel of fortune of the tarot. at its axle is the altar on which sits c.i.c.t. on the rim, s. at east spoke, h. at north-west, t. at south-west. hebe and ganymede are seated at the feet of c.i.c.t. to the west of the wheel is the veil" 21 the rite of jupiter part i c.i.c.t. 1-333. sphinx. 22-22. hebe. pisces section from 963 [see equinox, no. iii, special supplement] sphinx. brother hermanubis, summon the guests to the banquet of the father of the gods! hermanubis. 4444, brother typhon, summon the guests to the banquet of the father of the gods [typhon "draws aside veil as" ganymede "begins his dance. lights down] herm

r, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" silence] c.i.c.t. 1-333. sphinx. 22-22 [hermanubis "and" typhon "draw veil" sphinx "is standing before altar" c.i.c.t "has disappeared. he has donned a white robe, and panther- skin, and white and gold nemmes" hermanubis, typhon "and others return to their places" hermanubis "and" typhon "come forward and salute" sphinx] typhon. 1. mother of mystery, hast thou the secret of jupiter? 33 h

son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42 hebe. et filio. typhon. et spiritui sancto. hermanubis. ut erat in principio. sphinx. et nunc est. c.i.c.t. et erit semper. all. amen. sphinx. fasting. hermanubis. song. typhon. feasting. c.i.c.t. grace. sphinx. music. hermanubis. dancing. typhon. love. c.i.c.t. the end. typhon "draws the veil" 43 the rite of mars officers brother sol in aries "white robe, white and gold nemmes, sceptre (mars) brother mars "red robe, sword (venus) sister scorpio "green robe, violin, sword (athena) brother aries "violet robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in t

robe, spear (vulcan) brother capricornus "black robe, tom-tom, sword "a guard of" probationers "armed "mars is throned in the south, scorpio on his right, aries on his left. in the east is also a veil, behind which is sol in aries. in the north is capricornus, crouching, kept from the altar by the guard" 47 the rite of mars "charcoal in censer alight. no incense" brother sol "is concealed behind the veil in the east, enthroned upon the altar" mars, aries "and" scorpio "enthroned" bro. capricornus. 4444-1. bro. aries. 1-4444 [mars "reads the twelvefold affirmation from 963 [sor. scorpio "plays a short marital air<veil, and admits probationers and guests["the voice of mars is heard reciting the 91"st psalm of david. bro. aries. let the sacred perf

ALEISTER CROWLEY EQUINOX EQ I 6

on the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological- introductory. i. the moment of death. ii. visions of the dying. iii. death described from beyond the veil. iv. experiments in photographing and weighting the soul. v. death coincidences. vi. the testimony of science- psychical research. vii. on the intra-cosmic difficulties of communication. viii. conclusions. appendices. bibliography. index "the book. has much to recommend it on the score of stimulus to calm reasoning and further research "pall mall gazette "the collaborators may certainly c

he ancients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and thei

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

n earlier incarnation was paul of tarsus. he is occupying a cretan body, but spends a large part of his time in egypt. he it was who gave out to the world that occult treatise "light on the path" and his work is particularly interesting to the general public at this crisis, for he works with those who are developing the intuition, and controls and transmutes the great movements that tend to strip the veil from the unseen. his is the energy which, through his disciples, is stimulating the psychical research groups everywhere, and he it was who initiated, through various pupils of his, the spiritualistic movement. he has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the dev

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

this is the goal for the logos as it is for man; this marks the final liberation of a human being, of a heavenly man and of a solar logos. we could divide the process into three periods: first. the period wherein the fire of matter (the heat of mother) hides, nourishes and brings to birth the infant ego. this is the period of purely personality life, when the third aspect dominates, and man is in the veil of illusion. second. the period wherein the ego, or subjective life within the form, passes through certain stages of unfoldment, and comes to an ever fuller consciousness. this is the period of egoic development, and is produced by the gradual merging and blending of the two fires. it is the life of service and of the path. third. the period wherein the egoic consciousness itself is supe

ical work which consists in the utilisation of this knowledge in the form of words of power and of those mantrams and formulae which set in motion the hidden energies of nature and call the devas to their work. speech is one of the keys which opens the doors of communication between men and subtler beings. it gives the clue to the discovery of those entities who are contacted on the other side of the veil. but only he who has learned to keep silent, and has arrived at the knowledge of the times to speak can pass this veil and make certain esoteric contacts. magic consists, we are told in the secret doctrine, in addressing the gods in their own language; therefore, the speech of average man cannot reach them. therefore, those who seek to learn the occult language, those who yearn to become

ration. this separation is brought about through the initial activity of the ego who produces the first of those forms which he intends to use during the cycle of incarnation, through the bringing together of these energies through self-engendered impulse. he, for purposes of development, identifies himself with that form, and thus temporarily separates himself off from his own real self. through the veil of mental matter he first knows separation, and undergoes his first experiences of the three worlds. this deals with separation from the highest aspect. viewing it from the personality standpoint, separation is again to be seen, for the activity of the monadic sheath, its own internal volition produces the formation of a sphere of activity, distinct in its nature and governed by laws of i

e planes are to certain of these hierarchies what the sheaths of the monad are to it; they are veils for the life indwelling; they are media of expression, and exponents of force or energy of a specialised kind. the quality of a ray is dependent upon the quality of the hierarchy of beings who use it as a means of expression. these seven hierarchies are veiled by the rays, but each is found behind the veil of every ray, for in their totality they are the informing lives of every planetary scheme within the system; they are the life of all interplanetary space, and the existences who are expressing themselves through the planetoids, and all forms of lesser independent life than a planet. let me briefly give certain hints concerning these hierarchies which may serve to elucidate that containe

g of his own nature. the spiritual man is he who having been both a man of the world and an occult student has reached the conclusion that behind all those causes with which he has been hitherto engaged is a cause; this causal unity then becomes the goal of his search. this is the mystery lying behind all mysteries; this is the secret of which all that has hitherto been known and conceived is but the veil; this is the heart of the unknown which holds hid the purpose and the key to all that is, and which is only put into the hands of those exalted beings who having worked their way through the manifold web of life know themselves indeed and in truth to be atma, or spirit itself, and veritable sparks in the one great flame. three times the cry goes out to all the pilgrims upon the path of li

ic paths. it should be carefully borne in mind that when the term path is used, it is simply an energy term, and streams of energy are indicated, seven streams which blend and merge to form one path. it should also be noted that the adept who undergoes the discipline and who passes through initiatory rites which will enable him to tread those seven paths, has transcended colour, has passed beyond the veil and has expanded his consciousness so that he is at-one with the conscious life of his planetary logos. he has therefore arrived at a stage incomprehensible to man now; he is passing out of the realm of substantial forms altogether into the realm of energy. he knows the life of the two aspects, the soul and the body, and is passing away from the realm of awareness altogether. this will so

totality one great cosmic way. the seven paths at a certain stage which may not be defined become the four paths, owing to the fact that our solar system is one of the fourth order. this merging is effected in the following way: the initiates upon path i "fight their way" on to path vi. the initiates upon path ii "alchemise themselves" on to path vii. the initiates upon path iii through "piercing the veil" find themselves upon path v. this leaves path iv to be accounted for. upon this path pass all those who, through devotion and activity combined, achieve the goal but who lack as yet the full development of the manasic principle. this being the solar system of love-wisdom, or of astral buddhic development, the fourth path includes the larger number of the sons of men. in the hierarchy of

ast, the fifth root-race is working out fourth root-race causes- 820- a treatise on cosmic fire copyright 1998 lucis trust b. because it reveals that which is its past. s. d, ii, 297, 320, 813. 12. the third eye is the mirror of the soul. s. d, ii, 312. 13. to the inner spiritual eye the gods are no more abstractions than our soul and body are to us. s. d, i, 694. a. the inner eye can see through the veil of matter. s. d, i, 694. b. the spiritual eye reveals the super-sensual states. s. d, ii, 561. 14. in the spiritual regenerated man the third eye is active. s. d, ii, 458. 256 90: bible. prov. 10:19. 257 91: bible. john i. 258 92: magic. s. d, i, 284. 1. magic is a divine science which leads to a participation in the attributes of divinity itself. isis unveiled, i, 25-27. 2. all magical o

ALICE A BAILEY05 THE LIGHT OF THE SOUL

, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there

g identification, in which the self deludes itself, and says "i am the form" 3. ignorance or avidya, the result of this wrong identification and at the same time the cause of it. the self is clothed in form; it is deluded in the world of illusion. every time, however, that "thoughts contrary to yoga" are knowingly entertained, the self submerges itself still more in the illusory world and adds to the veil of ignorance. every time that the "weight of the imagination" is thrown on the side of the real nature of the self and turned away from the world of the not-self, the illusion is lessened, the delusion becomes weakened, and ignorance is gradually superseded by knowledge. 35. in the presence of him who has perfected harmlessness, all enmity ceases. this sutra demonstrates to us the working

that the pairs of opposites become apparent, duality is known, and the question of choice comes in. the light of god is cast upon either side of the razor edged path the aspirant is endeavouring to tread, and at first this "noble middle" path is not so apparent as that which lies on either side. by the addition of dispassion or non-attachment to discriminative knowledge, hindrances are worn away, the veil which hides the light becomes increasingly thin until eventually the third or highest light is touched. thirdly, the "light of the intuition" is one of the terms which can be applied to this type of illuminative knowledge. it results from the treading of the path and the overcoming of the pairs- 174- the light of the soul copyright 1998 lucis trust of opposites, and is the forerunner of c

da expresses the sutra in the following terms "by making sanyama on the real modifications of the mind, which are outside, called great disembodiedness, comes disappearance of the covering of light" the great difficulties under which all translators labour is apparent from this and hence the frank paraphrasing of this passage. there are two thoughts seeking expression in this sutra. one refers to the veil or covering which prevents the illumination of the mind, and the other to the state of realization which is achieved when a man has freed himself from this veil. that which covers up the light (the "bushel" referred to by the christ in the new testament) is the changing, fluctuating sheaths or bodies. when they are transmuted and transcended the light of god (the second divine aspect) can

arts through the watery sphere and pierces into that which looms inert, immobile, darkling, silent and remote. the point of fire and stone unite, and harmony and union on the downward path are reached "the flight is upward into spirit. the point ascends, lifting the two behind and reaching out the- 219- the light of the soul copyright 1998 lucis trust three and four towards that which lies behind the veil. the water fails to quench the point of fire; thus fire meets fire and blends. harmony, union on the upward arc are reached. thus shall the sun move northward" 15. these two, consciousness and form, are distinct and separate; though forms may be similar, the consciousness may function on differing levels of being. this sutra should not be considered apart from the succeeding one, which pr

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

the body consciousness in order that the light of the soul could pour through the mind into the brain and produce that illumination which enables a man to say "in that light shall we see light" the way to that freedom has always been understood by the christian church and is called the "way of purification" it entails the purifying or rarefaction of the lower body nature, and the wearing away of the veil of matter, which hides the light within each human being. the veil must be pierced and there are many ways of doing it. dr. winslow hall in illuminanda6(93) tells us of three ways, the way of beauty the way of the intellect, and the way of the soul. through beauty and the search for the reality which has produced it, the mystic forces himself behind the outer form and finds the good and t

oduced it, the mystic forces himself behind the outer form and finds the good and the wonderful. dr. otto7(94) deals with this in his exegesis of the faculty of "divination" that capacity to recognize with awe and wonder the essential holy and beautiful behind all forms. his chapter is well worth careful consideration. thus the mystic "divines (through the divine within himself) the reality which the veil of matter hides. this is the way of the senses. then there is the way of the intellect, of the intense focussing of the mind upon a problem and upon the form aspect in order to arrive at the cause of its being. in this way, the scientists have made so much progress and have penetrated so far within the veil that they have arrived at a something which they call "energy. dr. w. winslow hall

m and upon the form aspect in order to arrive at the cause of its being. in this way, the scientists have made so much progress and have penetrated so far within the veil that they have arrived at a something which they call "energy. dr. w. winslow hall defines the third way, as follows "the way of the soul is at once the oldest and the widest of the three ways..for the soul does more than pierce the veil of matter; it identifies itself both with the veil and with the reality- 67- from intellect to intuition copyright 1998 lucis trust behind the veil. thereby soul and veil and reality are felt to be one."8(95) we are thus brought back to the idea of wholeness and of oneness with the universe, which we touched upon earlier, and dr. hall adds that "i would define illumination as an overwhelm

ional and physical worlds. absorbed in union with god, transported into the "third heaven (like st. paul) and contemplating the beatific vision of reality, he knows nothing, sees nothing, hears nothing except the phenomena which are appropriate to the world in which he is living. but in that world, he hears, and sees, and knows; he becomes aware of truth, unveiled and freed from the glamour which the veil of matter casts upon it; he listens to the wisdom which is stored up in his own unfathomable soul, and is that wisdom itself, for subject and object no longer exist for him: he is both and knows it. he enters into the mind of god that universal storehouse of knowledge whose door stands ever open to those individual minds which can be sufficiently quieted and controlled to permit of their

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

ection also between this and the moon. those members of humanity who are specially under lunar influence respond to this attraction more than any others, and they are difficult to use as transmitters. the silence that comes from the inner calm is the one to cultivate. aspirants are urged to remember that the time will come when they too will form part of the group of teachers on the inner side of the veil. if then they have not learnt the silence that comes from strength and from knowledge, how will they bear the apparent lack of communication that they will then find exists between them and those on the outer side? learn therefore, how to keep quiet or usefulness will be hampered by astral fretfulness when on the other side of death. 3. remember always that lack of calm in the daily life

d up into heaven" there to sit by the side of her son, the christ, the soul. when the energies of the sacral centre, focussed hitherto on the work of physical creation and generation and therefore the source of physical sex life and interest, are sublimated, re-oriented and carried up to the throat centre, then the aspirant becomes a conscious creative force in the higher worlds; he enters within the veil, and begins to create the pattern of things which will bring about eventually the new heavens and the new earth. when the energies of the solar plexus expressions hitherto of the potent desire nature, feeding the emotional life of the personality are equally transmuted and re-oriented, then they are carried to the heart centre and there is brought about as a result a realisation of group

mselves from the great illusion. arjuna knew this, yet succumbed to despair. yet in his hour of need, krishna failed him not, but laid down in the gita the simple rules whereby depression and doubt can be overcome. they may be briefly summarised as follows: a. know thyself to be the undying one. b. control thy mind, for through that mind the undying one can be known. c. learn that the form is but the veil which hides the splendour of divinity. d. realise that the one life pervades all forms so that there is no death, no distress, no separation. e. detach thyself therefore from the form side and come to me, so dwelling in the place where light and life are found. thus illusion ends. it is his astral polarisation which lays a man open to his many emotional reactions and to waves of mass feel

to the hidden centre "use pain. call for the fire, oh, pilgrim in a strange and foreign land. the waters wash away the mud and slime of nature's growth. the fires burn the hindering forms which seek to hold the pilgrim back and so they bring release. the living waters, as a river, sweep the pilgrim to the- 207- a treatise on white magic copyright 1998 lucis trust father's heart. the fires destroy the veil hiding the father's face" perhaps one of the first things that every student has to learn, as he seeks to grasp the nature and use of mind, is that public opinion has to give place to individual consciousness of right, and that then that individual consciousness has to be so employed and concentrated that it is seen in its right proportion as that living germ which can expand into the div

ess. in its consciousness, the animal kingdom works with the second of these two basic realities, and for it the life of the etheric body and the force which governs the animal or material nature are the prime expression of truth. yet the animal is beginning to sense dimly the world of illusion and possesses certain psychic powers and senses which recognise yet fail to interpret the astral plane. the veil of illusion is beginning to fail before the eyes of the animal but it knows it not. the human being has wandered for ages in the world of illusion, for it is of his own creating. yet man in his turn, from the standpoint of consciousness, has contact with both the realities and learns little by little to dissipate the illusion by the steady growth of the radiant light of the soul. may i pa

ages in the world of illusion, for it is of his own creating. yet man in his turn, from the standpoint of consciousness, has contact with both the realities and learns little by little to dissipate the illusion by the steady growth of the radiant light of the soul. may i pause here to remind you that duality is only a stage on the evolutionary arc, leading eventually to the realisation of unity. the veil of illusion resembles the moment before dawn when the world of familiar things is seen through the fogs and the streamers of mist which veil the world form and also veil the rising sun. then we have that half-time, that mysterious and vague period when the real is hidden by the unreal; then we have that weird and distorted condition when forms are not seen as they truly are but lose their

sun, looking from thence upon the ball of earth. from that high point of peace serene let him sound forth the words that will create the forms, build worlds and universes and give his life to that which he has made. let him project the forms created on the mountain top in such a way that they can cleave the clouds which circle round the ball of earth, and carry light and power. these shall dispel the veil of forms which hide the true abode of earth from the eye of the beholder" such is the end of the magical work. it involves the discovery that the astral plane and the astral light so-called are but the cinematographs created by man himself. what man has created he can also destroy. more as to the magical work i may not at this time give. the words that blend may not under any circumstance

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

uth that what can be posited of man can also be posited of the cosmic reality, and that just as a human appearance on earth veils both the quality and purpose (in varying degree, so does that synthesis of all forms or appearances, within that unity which we call a solar system, veil the quality and purpose of deity. it is only when man is no longer deluded by appearance and has freed himself from the veil of illusion that he arrives at a knowledge of the quality of god's consciousness and at the purpose which it is revealing. this he does in a triple way: a. he discovers his own soul, the product of the union of his father in heaven with the mother or the material nature. this last is the personality. he then, having discovered the personality- 27- a treatise on the seven rays- volume i: e

w nervous and mental diseases. this sensitivity is the response of the mechanism of man to the approaching developments, and the race as a whole is being brought into a condition wherein it will be ready to "see and hear" that which has been up to the present unrevealed. the growth of the colour sense and the capacity to respond musically to quarter tones and subtle nuances indicate a thinning of the veil which separates the world of external and tangible phenomena from that of subjective being and of more subtle matter. the growth also of etheric vision and the largely increased numbers of clairvoyant and clairaudient people are steadily revealing the existence of the astral plane and the etheric counterpart of the physical world. more and more people are becoming aware of this subjective

uses of electricity, which discovery was a direct result of this intensification. the electrification of the planet through the wide-spread use of electricity is one of the things which is inaugurating the new age, and which will aid in bringing about the revelation of the presence of the soul. before long this intensification will become so great that it will materially assist in the rending of the veil which separates the astral plane from the physical plane; the dividing etheric web will shortly be dissipated, and this will permit a more rapid inflow of the third aspect of light. the light from the astral plane (a starry radiance) and the light of the planet itself will be more closely blended, and the result upon humanity and upon the three other kingdoms in nature cannot be over-emph

he first ray. the energies of the aspirants and disciples on the third and fifth rays are turned to the work of expanding the human consciousness, of bringing to light the hidden wonders of the universe, and of hastening the unfoldment of the latent powers in mankind. these powers, when awakened, will be extensions of many of the present senses and will admit man into that world which lies behind the veil of ignorance and matter. you will note that so strenuous is the work of breaking down national group isolation and separativeness that it takes the united energies of three groups of workers to bring about the desired results. the seven groups of workers are organised therefore as follows: 1. in the department of politics. first, sixth and seventh rays. 2. in the department of religion .s

116- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust discovery also in the field of photography, now being investigated, will the fact of survival be proven. through the use of the radio by those who have passed over will communication be eventually set up, and reduced to a true science. nevertheless, certain imminent happenings will do more to annihilate the veil between the seen and the unseen than any other line of activity hitherto initiated. of this i may not speak beyond telling you that an illumination will be set up and a radiance revealed which will result in a tremendous stimulation of mankind and bring about an awakening of a new order. man will be keyed up to a perception and to a contact which will enable him to see through, which will

millikan) played definitely upon our planet, and at that time the fifth ray was not active as it now is. therefore scientific knowledge of their activity was not possible. other cosmic rays will play upon our earth as this seventh ray activity becomes increasingly active, and the result of their influence will be to facilitate the emergence of the new racial types, and above all else, to destroy the veil or web which separates the world of the seen and tangible from the world of the unseen and the intangible, the astral world. just as there is a veil called "the etheric web" dividing off the various force centres in the human body, and protecting the head centres from the astral world, so there is a separating web between the world of physical life and the astral world. this will be destr

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

shed in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is not possible that the blood of bulls and of goats should take away sins' in this passage the writer goes on to say `having boldness to enter into the holiest by the blood of jesus, by a new and living way which he hath consecrated for us through the veil, that is to say his flesh. let us draw near. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' but when we learn that the mithraic initiation ceremony consisted in entering boldly into a mysterious underground `holy of holies' with the eyes veiled, and there being sprinkled with blood, and washed with water, it is clear that the author of the epis

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 separateness" was completely overcome by his- 128- from bethlehem to calvary copyright 1998 lucis trust all-inclusive spirit. thus he fulfilled the law of the past, emphasised the type for the humanity of the future, and entered for us within the veil, leaving us an example that we should follow his steps an example of sacrifice unto the death, of service rendered ceaselessly, of self-forgetfulness, and of a heroism that led him from point to point upon the way, and from altitude to altitude, until no bonds could hold him (not even the barriers of death. he remains the eternal god-man, the saviour of the world. in perfection he fulfill

sed by christ, the psalmist says "into thine hand i commit my spirit, for thou hast redeemed me."54 the implication here is clear. it is the spirit of life in christ and in us which makes us sons of god, and it is that sonship (with its quality of divinity) which is the guarantee of our final accomplishment and entrance into the kingdom of spirit. the sign given is expressed in the words "behold, the veil of the temple was rent in twain from the top to the bottom."55 access to god was established, and the inner spiritual forces could pass out without hindrance into manifestation. this was an act of god, a stupendous recognition by the father of what his son had done. spirit and matter were now one. all separating barriers were abolished, and man and god could meet and hold intercourse. in

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

rk. and by that light you shall reveal the lighted way. the power to build anew, the right use of the word, and the using of the light, these will release the blessed one, deep hidden in the ark" ray three "the blessed one gathered force. he hid himself behind a veil. he rolled himself within that veil, and deeply hid his face. naught could be seen but that which veiled, and active motion. within the veil was latent thought. the thought reached forth 'behind this veil of maya i stand, a blessed one, but unrevealed. my energy is great, and through my mind i can display the glory of divinity. how can i, therefore, demonstrate this truth? what shall i do? i wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden

the blame for the distressing conditions encountered upon a person or a group of persons. it is responsible also for the generally unsatisfactory nature of much of that which is now being done to relieve conditions. it is unsatisfactory from the higher angle of the soul. when, however, the service rendered is based upon a mental response to humanity's need, then the whole problem is lifted out of the veil of illusion and out of the valley of the world glamour. then the impulses to serve are registered in the heart centre and not in the solar plexus, and when this is more generally the case, then we shall have a happier and more successful demonstration of service. in this treatise i seek to be intensely practical, for this new science of service must be based on right foundations and on so

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

both needed and useful, which is all that you desire. the keynote of your daily work should be understanding, just as the keynote of your work with yourself on all three planes should be fearlessness, with love colouring all your life. these are the three words which express what should be the colour-tone of your life expression from now until the call comes for you to serve on the other side of the veil of life. ponder on these three words understanding, courage or fearlessness, and love for the remainder of your life of service, for "as a man thinketh, so is he" we will now change your meditation and for the future, until i again make a change, i would suggest the following: meditation work: 1. alignment with the soul and a definite conscious polarising of realisation as high in the hea

ical and the etheric bodies been too loosely combined, tending, therefore, to a devitalised condition; the integration between your mental body and your emotional or astral body has also been very poor. lately, you have changed that condition and your mind and your astral body are now integrated. reflect on what this means, my brother. it means that no longer will your astral body (which walks in the veil of illusion) be the dominant and deciding factor in your experience as has hitherto been the case but that your mind nature will come increasingly into control and become the transmitter of illumination as you hold steadily upon your way. you have to make the realisation of an hour, the habit of a lifetime. as you know, nothing matters but the soul. nothing counts in the long run but serv

glamour will end. my brother, this one factor lets in more glamour into a disciple's life and into your life than you can realise. consequently, you frequently fail to see people as they really are, for you see them through the illusion induced by criticism of them. that which is voiced in words becomes a thoughtform, attached to its invoking agent and then the person is never seen except through the veil of this glamour. consequently again, the weaknesses which are looked for are found and the real self is hidden from your eyes. you can check the accuracy of the above statement in a couple- 395- discipleship in the new age- volume i copyright 1998 lucis trust of days by a careful noting of the theme of all your conversations in the circle of your daily life. are you discussing reality or

relation to the above questions, i shall not again communicate with you. this will leave your mind free to think with quietude. the question of where your work lies is a matter for your own decision. december 1938 brother of mine: i have not the time to write to you as fully as i had intended. i have tried for days to spare some time but found i had none to spare. we who work on the other side of the veil have always to take into consideration the fact that those with whom we are associated are limited by the time equation and, in our relations with them, have to work from this angle of limitation. i have, however, a few minutes to spare this morning and i will speak to you briefly. your replies to the questions have been scanned by me and as i read between the lines (more than from what y

d sun and the clear bright light of truth. this is the path back to the hidden centre "use pain. call for the fire, o pilgrim, in a strange and foreign land. the waters wash away the mud and slime of nature's growth. the fires burn the hindering forms which seek to hold the pilgrim back and so bring release. the living waters, as a river, sweep the pilgrim to the father's heart. the fires destroy the veil, hiding the father's face" discipleship and its end there is a curious and ancient atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation the consummating initiation of that period. it goes as follows. the translation of the symbols in which it was written necessitates the loss of rhythm and potency "i stand between the

s learning to handle the life processes through the medium of the form so as to produce a divine manifestation. the world today is entering a phase of extreme sensitivity. disciples must train themselves to help. the shift of the consciousness of ordinary and mediocre individuals will be on to levels of- 570- discipleship in the new age- volume i copyright 1998 lucis trust conscious astralism and the veil between the seen and the unseen will rapidly disappear. how can disciples be of service in that difficult period if they have no experience in the distinction and interpretation which must exist between aspects of phenomena? how can they rescue and safeguard others if they fear to enter into realms of life where the lower psychism rules? i am not asking you to cultivate psychic powers, bu

ALICE A BAILEY13 PROBLEMS OF HUMANITY

r and the treatment of the jews down the ages is one of the blackest chapters in human history. for it there is no excuse or condonation, and right thinking people everywhere are aware of this and are eagerly demanding that these persecutions end. the spiritual forces of the world and the spiritual leaders of humanity (both those working on the outer plane and those guiding from the inner side of the veil) are seeking a solution. the solution, however, will be found only when the jews themselves seek to find the way out and cease their present policy of demanding that the gentiles and christians make all the concessions, find the solution of the problem alone, and, unaided by the jews, bring the evil situation to an end. the jews voice loudly and constantly their demand for redress and hel

e concrete minded are of no avail. men are moving out from under doctrinal authority into direct, personal and spiritual experience; they are coming under the direct authority which contact with christ and his disciples, the masters, ever confers. christ in every man, the guarantee of our eventual spiritual attainment; christ as the living example of that attainment, who has entered for us within the veil, leaving us an example that we should follow his steps; christ who ever lives and who has stayed with us for two thousand years, watching over his people, inspiring his working disciples, the masters of the wisdom, those "just men, made perfect (as the bible calls them; christ demonstrating for us the possibility of this unfolding, living, spiritual consciousness (which has been given the

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

in stupendous recognitions. the great apostolic succession of the knowers of god is poised today for renewed activity a succession of those who have lived on earth, accepted the fact of god transcendent, discovered the reality of god immanent, portrayed in their own lives the divine characteristics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. the buddha himself is standing behind the christ in humble recognition of the divine task which he is on the 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

s of the kingdom of god and feeding the hungry, both physically and spiritually. he made the life of every day a divine sphere of spiritual livingness, thus emphasising the teaching of the buddha, through desiring nothing for the separated self. thus the christ taught, loved, and lived, carrying forward the great continuity of revelation and of hierarchical teaching; then he entered for us within the veil, leaving us an example that we should follow his steps (1 pet. ii.21) follow him in his belief in divinity, in his service and in ability to penetrate into that area of consciousness and that field of activity which we call the true church of christ, the spiritual (at present invisible) hierarchy of our planet, the true kingdom of god. the veil that hides that real church from us is now i

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

ated and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and th

t would not be long before revelation would come. the trance condition is undesirable, separates the medium from his soul and definitely relegates him to the realm of the negative, of the uncontrolled and of material forces. this development, however, the forces of materiality will prevent if possible because the moment there is positive intelligent understanding of the world on the other side of the veil, there is no fear of death and then the major aspect of their power and their hold on humanity will disappear. if you have followed intelligently what i have said, two points will emerge with clarity in your minds in relation to the initial and immediate activity of these two rays the sixth and the seventh. first, that entire groups of people are increasingly susceptible to their influenc

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

anders not alone. there is no rush, no hurry. and yet there is no time to lose. each pilgrim, knowing this, presses his footsteps forward, and finds himself surrounded by- 31- glamour: a world problem copyright 1998 lucis trust his fellowmen. some move ahead; he follows after. some move behind; he sets the pace. he travels not alone. iv. three things the pilgrim must avoid. the wearing of a hood, the veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not

ing my words with care in an effort to arrest your attention. illusion is dispelled, rejected, and thrust away through the conscious use of the intuition. the initiate insulates himself from the world of illusion and of illusory forms and from the attractive urges of a personality nature and thereby through the medium of isolation comes into touch with the reality in all forms, hidden hitherto by the veil of illusion. this is one of the paradoxes of the path. insulation and isolation of the right kind lead to the right relationships and the correct contacts with the real. they produce eventual identification with reality, through insulation of oneself against the unreal. it is this idea which lies behind the teaching given in the last book in the yoga sutras of patanjali. these have often

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

el, proceeding anti-clockwise. both motions are in potent opposition and, symbolically speaking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes initiation and illumination and which is testified to by all the mystics and initiates. this is in reality that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and then cries "where is the one god who has forsaken me? he is nowhere to be seen and al

present mundane astrology. by the end of this century, it will have won its rightful place in human thought. one thing you must constantly bear in mind. now that the war is over, and that time of acute trial and tribulation has come to an end, a great spiritual awakening (of a quality and a nature quite unpredictable today) will arrive. the war will have taught humanity many lessons and have torn the veil of self away from many eyes. values which have been hitherto expressed and understood only by those whose "eyes are on god" will be the goal and the desire of untold thousands; true understanding between men and between nations will be a longed for objective. what humanity determines to have, it ever succeeds in achieving. this is an occult law, for desire is as yet the strongest force in

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

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

nd their groups of disciples gathered together in what are technically called ashrams. implicit in this effort, therefore, lies the significance of the second advent of the christ. he will come bringing his disciples with him. the masters will again some day be present upon earth as they were millions of years ago during the infancy of mankind. then they left us for a while and disappeared behind the veil which separates the seen from the unseen. this they did in order to give man time to develop free will, to become an adult using his mind, making his own decisions, orienting himself finally towards the kingdom of god and consciously endeavoring to tread the path of return. this has taken place on such a large scale that it now appears possible that within the coming century the masters m

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

ventually be found to exist between the astral body, the etheric body and the physical mechanism. people who are definitely aspirants and people who are definitely mental, can profit by these full moon cycles; those who are definitely unbalanced, positively astral, and emotional, and frequently swept by uncontrolled desire, are hindered, overstimulated, and psychically upset by these same cycles. the veil of illusion is lit up at that time with a consequent result of hallucination, astral visions, psychic urges, and those misinterpretations of life, of overemphasis upon aspects of life which we call phobias, lunacy, etc. i would like to make a suggestion here, which is not possible for me to prove to you, but which the future will substantiate. the major diseases called mental, seldom have

this line of thought-photography and electrical equipment, will come the solution. it is the thought of those on the other side, and their ability to project thoughtforms of themselves, plus the providing of adequately sensitive plates or their equivalent, which will mark a new era in so-called "spirit photography. people frequently are so preoccupied with the tangible instrument on this side of the veil that they neglect the factor of what must be contributed from the other side by those who have passed over. the work will be done from there, with the material aid which as yet has not been provided in the outer scientific field. to bring this about, collaboration of a conscious medium (not a trance medium, but someone who is consciously clairvoyant and clairaudient) will be required. the

h no recollection as to the identity or the significance to him of the group of souls in bodies with which he finds himself in relationship; this loneliness only disappears gradually as he makes his own personality contacts, discovers those who are congenial to him and eventually gathers around him those whom he calls his friends. after death this is not so, for the man finds on the other side of the veil those whom the knows and who have been connected with him in physical plane life, and he is never alone as human beings understand loneliness; he is also conscious of those still in physical bodies; he can see them; he can tune in on their emotions, and also upon their thinking, for the physical brain, being nonexistent, no longer acts as a deterrent. if people but knew more, birth would

mselves from the great illusion. arjuna knew this, yet succumbed to despair. yet in his hour of need, krishna failed him not, but laid down in the gita the simple rules whereby depression and doubt can be overcome. they may be briefly summarised as follows: a. know thyself to be the undoing one. b. control thy mind, for through that mind the undying one can be known. c. learn that the form is but the veil which hides the splendour of divinity. d. realise that the one life pervades all forms, so there is no death, no distress, no separation. e. detach thyself therefore from the form side and come to me, so dwelling in the place where light and life are found. thus illusion ends. a treatise on white magic, page 308. a master learns the meaning of each confining form; then he assumes control

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

ent existing groups. this synthesis and corporate effort will become an annual endeavour as time goes on, and will take place regularly each wesak festival. of the original twenty-four members of the new (reorganised) seed group only eighteen now remain working on the physical plane. two of them have passed into what we in tibet call "the clear cold light; they have gone over to the other side of the veil but are still actively cooperating with the group, and receiving the same instructions from me. i can, however, approach them more directly, as the limitations imposed by the physical brain no longer exist. p.d.w, though the latest to pass over, was held by the handicap of the astral body for an exceedingly brief time; he is now focussed and working in connection with my ashram, upon the

en undertaking an occult experiment for the hierarchy, hold together. when i say this, i refer not only to the few of you who are now active (and perhaps patting yourselves on the back for your steadfastness, but also to the inactive members, to those likewise who of their own freewill dropped out, those whom perforce i myself had to drop, and those also who are functioning upon the other side of the veil. i have asked a.a.b. to send each of you a complete list of all who were in the earlier groups as well as those who were or are in the reorganised group. the names will be sent to you without comment and without addresses. i would ask you on one day each month the day of the full moon to sit down and mention each of these names of your co-disciples in the light, sending out light and love

year 1925. it became possible for the hierarchy itself to regard the necessity for reorientation and the imminence of the revelation of the first secret the secret of initiation. note well what i say here. humanity had reached a stage where it could do the "abstracting" itself, and could eventually and by sheer force of the spiritual will wrest the secrets from the custody of the guardians behind the veil. this presented the hierarchy with another problem. how could this be permitted with safety so that, in its avidity for pure truth, humanity could be simultaneously trusted? revelation brings responsibility, and ofttimes danger. men, as individuals, can grasp certain of these truths of initiation and use them for themselves with impunity, but their revelation to the unready might involve

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

the subsidiary themes of our study. on hints two hints remain now for our consideration and both appear to be very simple when read for the first time; they must, however, be regarded as being given utterance in the "halls of initiation" and as, therefore, containing much that is not immediately apparent. hints given by a master are never obvious in their significance; any apparent simplicity is the veil of deeply hidden truth, and it is for this that the disciple must search. this is, curiously enough, a part of the content of the sixth hint which is earlier given as follows: hint six "the modern disciple must recognise the hint which is related to his point in consciousness. my one effort is to indicate the relation between initiation and revelation" in the past, it was the master who s

d push on in spite of fatigue (the fatigue of years of living, in spite of the increasing "creaking" of the human apparatus and the inevitable tendency which comes from constant service and constant contact with others, might be enumerated as follows: 1. he must endeavour to carry the rhythm of service and of fruitful living with him when free of the physical body he stands upon the other side of the veil. there must be no gap in that service- 347- discipleship in the new age- volume ii copyright 1998 lucis trust 2. he must endeavour as far as in him lies to preserve the continuity of his consciousness as a working disciple and should allow no gap to emerge between his present point of tension and that point of tension which supervenes after the death experience. 3. he must endeavour to cl

nsciousness, incident to the inauguration of a new culture, civilisation and world religion, warrant my presenting the members of my ashram (even affiliated groups, such as yours) with the opportunity to preserve intact and free from all deterioration their "state of mind" throughout the remaining years of this life, through the process of dissolution, and on into the freedom of the other side of the veil. this preservation of conscious integrity is no easy task; it requires understanding and most deliberate effort. i call you, therefore, my brother, to exactly this effort. the consequences to you will be a much- 348- discipleship in the new age- volume ii copyright 1998 lucis trust harder life of service from now on; the results will be the carrying out of your plans for work with greatly

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

with caution and to progress slowly. therefore, they are soon in danger and difficulty; their natures are oft so impure or so selfish that the new powers which are beginning to make their presence felt, and so opening up new avenues of awareness and contact, are subordinated to purely selfish ends and prostituted to mundane objectives. the glimpses vouchsafed to the man of that which lies behind the veil are misinterpreted and the information gained is misused and distorted by wrong motives. but whether a person is unintentionally a victim of force or brings himself in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to ende

iousness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to satisfy the love of sensation or desire for comfort of their almost equally unintelligent fellowmen. at the same time, there are mediums of a very much higher order whose lives are offered in service to advanced souls on the other side of the veil and who give themselves so that their fellowmen may learn of them; thus, on both sides of the veil of separation, are souls aided and given opportunity to hear or serve. but these, too, would profit by a more intelligent training and by a more accurate understanding of the technique of their work and the organisation of their bodies. they would then be better channels and more dependable

icult both to evoke and subsequently to contact. this is the emergence, response, or appearing of great sons of god who dwell in sources far removed from our planetary life altogether; this involves the appearance of lives of such stupendous and divine expression and potency that only the massed spiritual purpose of vast numbers of men can be potent enough and far-reaching enough to pierce beyond the veil which protects the earth, to those far distant realms where they have their natural and everlasting abode. they cannot be reached by prayer or even by well formulated desire the expression of the wish life of the masses. they lie utterly beyond the realm of feeling (as humanity understands it) and dwell ever in that high place which can only be reached by intentionally directed, selfless

today and all whom you can reach. i should like to incorporate at this point part of what i said elsewhere. one thing you must constantly bear in mind. when the war is over, when this time of acute trial and tribulation have come to an end, a great spiritual awakening (of a quality and a nature quite unpredictable now) will arrive. the war will have taught humanity many lessons and will have torn the veil of self away from many eyes. values which have been hitherto expressed and understood only by those whose "eyes are on god" will be the goal and the desire of untold thousands; true understanding between men and between nations will be a longed-for objective, and what humanity determines to have it ever succeeds in achieving. this is an occult law, for desire is, as yet, the strongest for

d to guide mankind along the path of light, the path to god. to this all the world scriptures bear witness and to this all spiritual knowers testify. i have not time today to enlarge upon this theme. i simply ask for your acceptance of the hypothesis (an hypothesis which is a fact to many millions and a proved event to many thousands) that spiritual guidance is accorded to mankind and that behind the veil which separates the visible from the invisible there stand those who are working strenuously and, i might add, scientifically to meet the present dire need. two things are occupying their attention: 1. the need to bring the present strife and warfare to an end and so release mankind from an evil past and open the door to a better future. 2. the opportunity to lay the foundations for that

culture, nor the needs of the people who carry forward the destiny of christianity. the master hilarion is actively occupied in the field of america, stimulating the intuitive perception of its people. he has under observation all those who are true psychics, and who develop their powers for the good of the community. he controls and transmutes the great active movements which endeavour to strip the veil from the world of the unseen. he impresses the minds of those whose vision will justify his effort. and he has much to do with various psychical research movements throughout the world. with the aid of certain groups of angels, he works to open up the world of departed souls to the seeker, and much that has of late convinced the materialistic world of life beyond has emanated from him. he

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

yet- 340- the externalisation of the hierarchy copyright 1998 lucis trust basic, teaching. this present one is such a cycle, and much of my own work is in connection with this. all of these activities and functions of the hierarchy are well known to many of you theoretically, and to some at first hand which is a good and useful thing to recognise. these activities have all been carried on "behind the veil" and are, of course, only a very small part of the total work of the hierarchy. much of it would be entirely incomprehensible to you. however, if the disciples of this modern world, and the initiates, can measure up to their present and presented opportunity, it should be possible for all of this not only to be carried forward in the full light of day, but with the cooperation and the und

in stupendous recognitions. the great apostolic succession of the knowers of god is poised today for renewed activity a succession of those who have lived on earth, accepted the fact of god transcendent, discovered the reality of god immanent, portrayed in their own lives the divine characteristics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. you may wonder why, at this hour of the festival of the buddha, i am writing to you anent his great brother, the christ. i am doing it with deliberation because the eyes of all spiritual knowers are fixed upon him, because the buddha himself is standing behind him in

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

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

few disciples and initiates have been able so to work. today, hundreds and thousands of disciples are working, and thus learning to use the ancient rules for work within the veils of maya. let me here give you some of these rules or formulas as they are to be found in the masters' book of rules and as i can translate them. some are untranslatable: 1. focus the force at the jewel's point and find the veil that it can touch. 2. carry the force from point to point and then project. 3. look for the energy in form behind the veil attacked. a rent within the veil exists. find it and see. 4. a path lies through the veils, giving access to the several courts. walk on that path, wielding destruction and clearing out the refuse in the court. the court of the money changers is the last. 5. meet the

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

ate into the consciousness of humanity in a new and direct manner, as the brain of man became involved through the substance of the etheric counterpart of the physical brain; the instinct to self-preservation (one of the lowest aspects of law) and the tendency to sensitivity (feeling or emotion, one of the lowest forms of love) could be expressed in a more comprehensive manner. another rending of the veil, and one of relatively minor importance, took place when saul of tarsus saw the glory of the lord and was changed into paul the apostle. his forward moving and potent directness and sincerity, pushing along "the road to damascus" forced him to penetrate through one of the separating veils. the kingdom of heaven suffereth violence and the violent take it by force. this force, working in sa

elatively minor importance, took place when saul of tarsus saw the glory of the lord and was changed into paul the apostle. his forward moving and potent directness and sincerity, pushing along "the road to damascus" forced him to penetrate through one of the separating veils. the kingdom of heaven suffereth violence and the violent take it by force. this force, working in saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation. he was, we are told, completely blinded for three days, and this the esoteric records corroborate. this is a well-known correspondence to the three days in the tomb and one recognised by esotericists; it corresponds also to the penetration into the third heaven to which paul testified later in his life. he rea

is a well-known correspondence to the three days in the tomb and one recognised by esotericists; it corresponds also to the penetration into the third heaven to which paul testified later in his life. he realised the nature of the law, as his later epistles demonstrate; he was brought to the feet of the initiator through the effect of love, and thus he availed himself of the two earlier rents in the veil. whilst thus reaching out to the light, he wrote that epistle about which so much controversy has raged the epistle to the hebrews. in it the results of the rending of the third veil provide the keynote and express the first and highest aspect, as the two earlier rents lead to the revelation of the third and second divine qualities. this first aspect is seen as synthesis, as the communion

to the left, thus letting in that streaming force which resolved itself as light, as love, as lifting energy. thus worked the one for whom all men must wait. he is as man, but works not as a man. he works as light divine, as energy supreme and as the saviour of the world of men" let me again quote from the same source and give you the ancient names of the veils "next to the earthly plane is found the veil of impulsion and then the hall of concentration. to that succeeds the veil of distortion, related to the world of glamour as impulsion is to force. beyond that veil is found the hall of choice. and then we find another veil, the veil of separation, and beyond it lies the hall of blinded men blinded by light but facing towards the final veil, the veil of aspiration. four veils, three halls

eeking to break out of its confining form. the vehicle of the soul is being subjected to pressure from within but then both in the case of the individual initiate and of the initiated group the final blow has to be struck also from without, by an act of the united will; this corresponds to the great cry of the christ upon the cross when he exclaimed "it is finished" with these words, we are told, the veil of the temple was rent from the top to the bottom, and the life of the christ ascended to the father. ponder upon the significances of these phrases "that which has been created at the midway point" is no longer needed. no mediating principle or intermediary between man and the father is any longer required; the monad and the personality are in complete at-one-ment and have achieved perfe

a sound foundation for the final great transference, based upon the renunciation of that which for aeons has connoted beauty, truth and goodness, and which has seemed the ultimate goal of all aspirational effort. the endeavour to see that which lies ahead and beyond the apparent finality of soul fusion faces disciples, among them some of you, at this time; and that all of you may penetrate beyond the veil of the soul and eventually see that veil "rent from the top to the bottom" and thus be enabled to say with those of like degree "it is finished" is my earnest hope. then will open for you as for others, the way of the higher evolution, and the glory of the lord will be seen in a new light a light which will dim and throw into the shade all previous goals and visions. rule twelve the rule

ALICE BAILEY THE LABOURS OF HERCULES

t and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all

g significantly apparent. in the passage of the sun through the twelve signs of the zodiac, we can see the marvellous organization of the plan, the focusing of the energies and the growth of the tendency towards divinity. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and another ends. the veil that hides the concealed deity is wearing thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and i

s of lower psychism that he has to wrestle, and these seem, in the early stages, inevitably to attract the interest of aspirants. any teacher who has worked with those who are seeking the way knows the glamor under which they can so easily fall. according to the temperament of the aspirant so will be the glamor. some get sidetracked by spiritualistic phenomena. in the endeavor to penetrate within the veil, they become engrossed with the lower side of spiritualism and pass much time in the seance room studying over and over again the same old phenomena of materialization, spirit communication and manifestations. i make here no reference to the truly scientific investigations of those who go deeply into this research, and who are equipped so to do. i refer to the ignorant participation in- 4

ANALYSIS OF THE 5 6 INITIATION

f abiegnus the steep ascent is only traversed by the persistent. many are called to adepthood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated

APOCRYPHON OF JOHN

brought a part of his power out of him. and he made another creature, in the form of a woman, according to the likeness of the epinoia which had appeared to him. and he brought the part which he had taken from the power of the man into the female creature, and not as moses said 'his rib-bone "and he (adam) saw the woman beside him. and in that moment the luminous epinoia appeared, and she lifted the veil which lay over his mind. and he became sober from the drunkenness of darkness. and he recognized his counter-image, and he said 'this is indeed bone of my bones and flesh of my flesh' therefore the man will leave his father and his mother, and he will cleave to his wife, and they will both be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lin

BASIL VALENTINE TWELVE KEYS

honours from generation to generation. if you are wise, my son, you will find the interpretation of my parable. if you do not understand it, ascribe the blame not to me, but to your own ignorance. i may not express myself more explicitly; indeed, i have revealed the matter in a more plain and straightforward manner than any of my predecessors. 1 have concealed nothing; and if you will but remove the veil of ignorance from your eyes, you will behold that which many have sought and few found. twelve keys of basil valentine 70 of 95 twelfth key if an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. for he that has knowledge and experience on his side, must

BEHOLDERS OF NIGHT

olitary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul its

BLAVATSKY H P ANTHROPOGENESIS

heir meaning has become perverted. nevertheless, one finds the hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction? it is this secrecy which led the fifth race to the establishment, or rather the re-establishment of the religious mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and ev

teaching, we are not so sure that some of them, orthodox conservatives, may not raise objections to the modes of procreation attributed to their pitar devatas. we shall be called upon to produce the works from which we quote, while they will be invited by us to read their own puranas a little more carefully and with an eye to the esoteric meaning. and then, we repeat again, they will find, under the veil of more or less transparent allegories, every statement made herein corroborated by their own works. one or two instances have already been given as regards the appearance of the second race, which is called the "sweat-born" this allegory is regarded as a fairy-tale, and yet it conceals a psycho-physiological phenomenon, and one of the greatest mysteries of nature. but in view of the chro

ven. it is neither that of evil, nor, least of all, that of the devil; but is, indeed, the[[semes eilam abrasax("the eternal sun-abrasax, the central spiritual sun of all the kabalists, represented in some diagrams by the circle of tiphereth. and here, again, we may quote from our earlier volumes and enter into further explanations "from this region of unfathomable depth (bythos, aditi, shekinah, the veil of the unknown) issues forth a circle formed of spirals. this is tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. coiled within, so as to follow the spirals, lies the serpent- emblem of wisdom and eternity- the dual androgyne; the cycle representing ennoia, or the divine mind (a power which does not create but which must assimilate, and the se

taught mankind to become creators in their turn* they[[footnote(s* foh-tchou, literally, in chinese meaning buddha's lord, or the teacher of the doctrines of buddha-foh* this mountain is situated south-west of china, almost between china and tibet* let the reader be reminded that in the zohar, and also in all the kabalistic works, it is maintained that "metatron united to shekinah (or shekinah as the veil (grace[[footnote continued on next page[[vol. 2, page] 216 the secret doctrine. never realised that the cross was an evolution from the "tree and the serpent" and thus became the salvation of mankind. by this it would become the very first fundamental symbol of creative cause, applying to geometry, to numbers, to astronomy, to measure and to animal reproduction. according to the kabala th

history of the third and fourth races, as many isolated facts concerning them as are permitted must be now collated together; especially those corroborated by direct as well as by inferential evidence found in ancient literature and history. as the "coats of skin" of men thickened, and they fell more and more into physical sin, the intercourse between physical and ethereal divine man was stopped. the veil of matter between the two planes became too dense for even the inner man to penetrate. the mysteries of heaven and earth, revealed to the third race by their celestial teachers in the days of their purity, became a great focus of light, the rays from which became necessarily weakened as they were diffused and shed upon an uncongenial, because too material soil. with the masses they degene

uite different) events are purposely blended in the vishnu and other puranas in one narrative, there may yet be a great deal of perplexity left in the profane reader's mind. therefore, as constant elucidation is needed, we must be forgiven unavoidable repetitions. the blinds which conceal the real mysteries of esoteric philosophy are great and puzzling, and even now the last word cannot be given. the veil, however, may be a little more removed and some explanations, hitherto denied, may now be offered to the earnest student. as somebody- colonel vans kennedy, if we do not mistake- remarked "the first principle in hindu religious philosophy is unity in diversity" if all those manus and rishis are called by one generic name, this is due to the fact that they are one and all the manifested en

ography can presume to know what a name in any ancient fragment means, before he has mastered the meaning of every letter that composes it. how is it to be expected that the merely profane thinker, however great his erudition in orthodox symbolism, so to say- i.e, in that symbolism which can never get out of the old grooves of solar-myth and sexual-worship- shall penetrate into the arcana. behind the veil. one who deals with the husk or shell of the dead letter, and devotes himself to the kaleidoscopic transformation of barren word-symbols, can never expect to get beyond the vagaries of modern mythologists. thus, vaivasvata, xisuthrus, deukalion, noah, etc, etc- all the head-figures of the world-deluges, universal and partial, astronomical or geological- all furnish in their very names the

the "serpent" moreover, is not satan, but the bright angel, one of the elohim clothed in radiance and glory, who, promising the woman that if they ate of the forbidden fruit "ye shall not surely die" kept his promise, and made man immortal in his incorruptible nature. he is the iao of the mysteries, the chief of the androgyne creators of men. chapter iii. contains (esoterically) the withdrawal of the veil of ignorance that closed the perceptions of the angelic man, made in the image of the "boneless" gods, and the opening of his consciousness to his real nature; thus showing the bright angel (lucifer) in the light of a giver of immortality, and as the "enlightener; while the real fall into generation and matter is to be sought in chapter iv. there, jehovah-cain, the male part of adam the d

and here we have the whole secret of its mystic and arc-celestial import, confirmed in itself by being identical with the linyoni) of the ark of the covenant" the biblical jews of to-day do not date from moses but from david- even admitting the identity of the old genuine with the later and remodelled mosaic scrolls. before that time their nationality is lost in the mists of prehistoric darkness, the veil from which is now withdrawn as much as we have space to do so. it is only to the days of the babylonian captivity that the old testament may be referred by the most lenient criticism, as the approximately correct views that were current about the days of moses. even such fanatical christians and worshippers of jehovah as the rev. mr. horne, have to admit the numerous changes and alteratio

BLAVATSKY H P COSMOGENESIS

cting one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, page] xxxvii introductory. legislator in historical chronology, though a very modern sage in the world's history, shown by dr. legge- who calls him "emphatically a transmitter, not a maker- as s

ralleled refulgent glory: bright space son of dark space, which emerges from the depths of the great dark waters. it is oeaohoo the younger, the* he shines forth as the son; he is the blazing divine dragon of wisdom; the one is four, and four takes to itself three* and the union produces the sapta, in whom are the seven which become the tridasa (or the hosts and the multitudes. behold him lifting the veil and unfurling it from east to west. he shuts out the above, and leaves the below to be seen as the great illusion. he marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and

the absence of a better to symbolise a profound mystery- the connotation it usually bears. the "absolute consciousness" they tell us "behind" phenomena, which is only termed unconsciousness in the absence of any element of personality, transcends human conception. man, unable to form one concept except in terms of empirical phenomena, is powerless from the very constitution of his being to raise the veil that shrouds the majesty of the absolute. only the liberated spirit is able to faintly realise the nature of the source whence it sprung and whither it must eventually return. as the highest dhyan chohan, however, can but bow in ignorance before the awful mystery of absolute being; and since, even in that culmination of conscious existence "the merging of the individual in the universal c

s of the great dark waters. it is oeaohoo, the younger, the (whom thou knowest now as kwan-shai-yin- comment (a. he shines forth as the sun. he is the blazing divine dragon of wisdom. the eka is chatur (four, and chatur takes to itself three, and the union produces the sapta (seven) in whom are the seven which become the tridasa (the thrice ten) the hosts and the multitudes (b. behold him lifting the veil, and unfurling it from east to west. he shuts out the above and leaves the below to be seen as the great illusion. he marks the places for the shining ones (stars) and turns the upper (space) into a shoreless sea of fire, and the one manifested (element) into the great waters (c "bright space, son of dark space" corresponds to the ray dropped at the first thrill of the new "dawn" into the

greek philosophers called the logos, the verbum of the thought divine; and secondly, because in esoteric philosophy this first manifestation, being the synthesis or the aggregate of universal wisdom, oeaohoo "the son of the son" contains in himself the seven creative hosts (the sephiroth, and is thus the essence of manifested wisdom "he who bathes in the light of oeaohoo will never be deceived by the veil of maya" kwan-shai-yin is identical with, and an equivalent of the sanskrit avalokiteshwara, and as such he is an androgynous deity, like the tetragrammaton and all the logoi* of antiquity. it is only by some sects in china that he is anthropomorphized and represented with female attributes* when, under his female aspect, he becomes kwan-yin, the goddess of mercy, called the "divine voice

sewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one is she the spirit of the elohim of life" as said above, echath (or achath) is feminine, and echod (or achod) masculine, both meaning one* this metaphysical tenet can hardly be better described than mr. subba row's in "bhagavadgita" lectures "mulaprakriti (the veil of parabrahmam) acts as the one energy through the logos (or 'eswara. now parabrahmam, is the one essence from which starts into existence a centre of energy, which i shall for the present call the logos. it is called the verbum. by the christians, and it is the divine christos who is eternal in the bosom of his father. it is called avalokiteshwara by the buddhists. in almost every doctri

g and identifying that "noise" with the driver outside, and the guiding master intelligence within the vehicle. but we certainly give that name to the "drivers" and to these guiding intelligences- the ruling dhyan chohans, as shown. the "elementals" the nature-forces, are the acting, though invisible, or rather imperceptible, secondary causes and in themselves the effects of primary causes behind the veil of all terrestrial phenomena. electricity, light, heat, etc, have been aptly termed the "ghost or shadow of matter in motion" i.e, supersensuous states of matter whose effects only we are able to cognize. to expand, then, the simile given above. the sensation of light is like the sound of the rolling wheels- a purely phenomenal effect, having no existence outside the observer; the proxima

which directs and guides that energy, and which is the dhyan-chohanic thought reflecting the ideation of the universal mind. this results in a perpetual series of physical manifestations and moral effects on earth, during manvantaric periods, the whole being subservient to karma. as that process is not always perfect; and since, however many proofs it may exhibit of a guiding intelligence behind the veil, it still shows gaps and flaws, and even results very often in evident failures- therefore, neither the collective host (demiurgos, nor any of the working powers individually, are proper subjects for divine honours or worship. all are entitled to the grateful reverence of humanity, however, and man ought to be ever striving to help the divine evolution of ideas, by becoming to the best of

num (philosophia ad athenienses) compare this with vishnu purana "from pradhana (primordial substance) presided over by kshetrajna (embodied spirit) proceeds the evolution of those qualities. from the great principle mahat (universal intellect, or mind. proceeds[[footnote(s* the eastern occultist says "are guided and informed by the spiritual beings" the workmen in the invisible worlds and behind the veil of occult nature, or nature in abscondito[[vol. 1, page] 285 hermes christianized. the origin of the subtle elements and from these the organs of sense (book i, ii. thus it may be shown that all the fundamental truths of nature were universal in antiquity, and that the basic ideas upon spirit, matter, and the universe, or upon god, substance, and man, were identical. taking the two most a

BLUE EQUINOX

the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an

ice: the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is above. therefore also doth it behoove you to take well heed lest in any manner you fail in this business of purity. for though each act is to be complete on its own pla

e high altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of+ iron, i say unto thee, arise. in the name of our lord the+ sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. liber xv 253 he then gives the lance

about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the ea

priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the fo

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 previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest: io io io iao sabao. kurie abrasax kurie meithras kurie phalle. io pan, io pan pan io isxuros, io athanatos io abroton io iao. xaire phalle kaire panphage kaire pangenetor. hagios, hagios, hagios iao. liber xv 259 the priestess is seated with the paten in her

eek is caressed by air, and in whose heart is the sun.s fire, womb of all life, recurring grace of seasons, the equinox 262 answer favorably the prayer of labour, and to pastors and husbandmen be thou propitious. the people: so mote it be (the principles) the deacon: mysterious energy, triform, mysterious matter, in fourfold and sevenfold division, the interplay of which things weave the dance of the veil of life upon the face of the spirit, let there be harmony and beauty in your mystic loves, that in us may be health and wealth and strength and divine pleasure according to the law of liberty; let each pursue his will as a strong man that rejoiceth in his way, as the course of a star that blazeth for ever among the joyous company of heaven. the people: so mote it be (birth) the deacon: be

it be (marriage) the deacon: upon all that this day unite with love under will let fall success; may strength and skill unite to bring forth ecstasy, and beauty answer beauty. the people: so mote it be (death) the deacon: term of all that liveth, whose name is inscrutable, be favourable unto us in thine hour. the people: so mote it be. liber xv 263 (the end) the deacon: unto them from whose eyes the veil of life hath fallen may there be granted the accomplishment of their true wills; whether they will absorption in the infinite, or to be united with their chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labour and heroism of incarnation on this planet or another, or in any star, or aught else, unto them may there be granted the accomplishment of their

hich case none but the priest communicate; or part of the ceremony of marriage, when none other, save the two to be married, partake; part of the ceremony of baptism, when only the child baptised partakes; and of confirmation at puberty, when only the persons confirmed partake. the sacrament may be reserved by the priest, for administration to the sick in their homes) the priest closes all within the veil. with the lance he makes crosses on the people thrice, thus. the priest: the+ lord bless you+ the lord enlighten your minds and comfort your hearts and sustain your bodies+ the lord bring you to the accomplishment of your true wills, the great work, the summum bonum, true wisdom and perfect happiness. the equinox 270 he goes out, the deacon and children following, into the tomb of the wes

BOOK OF BLACK SERPENT

og, king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the concealers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed

CASE PAUL F THE BOOK OF TOKENS

s the circle of creation described. 4 i am the fluid darkness, which is the ink wherewith i inscribe myself upon the scroll of manifestation. verily this writing of the book of being telleth no new thing. they understand aright who say with solomon that beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

ist energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be chri

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

change- are changing- as we take it back again. i name names because we need to know who is behind the manipulation if we are going to expose what is happening. this exposure will also give those people the opportunity to face their actions and to see that the desire for control and domination of others is an expression of their own deep inner imbalances and dislike of themselves. the lifting of the veil of secrecy will speed the moment when the days of such domination and manipulation are over. but the elite clique which controls the world, the global elite as i call them, are our creation. it is no good hurling hatred and condemnation in their direction for the ills of the world. yes, as you will see, the same grouping manipulated the two world wars and all the negative events of global

ctively discouraged from thinking constructively and questioningiy, and once an individual has accepted the numb acquiescence so encouraged, an insidiously vicious circle has successfully been promoted. another rather convenient result of such a situation is that people who don't think constructively and questioningiy don't even realise it. michael timothy, the anti-intellectual ethic 1 chapter 1 the veil of tears e have all, at some time, looked at the world around us and asked the same questions. why does life have to be such a struggle? why do we know so little about who we are and the purpose of our lives? why is there so much conflict and suffering in a world of such beauty and such riches? in search of the answers to these and so many other questions, i'm going to ask you to suspend

lled books because, like everything, this process can produce inspired understanding or a load of utter claptrap. it depends on the competence of the channel and the level of the wavelength to which they are connecting. as someone once said of contact with those no longer on this earth "death is no cure for ignorance. if you connect with wavelengths close to this one, you can be seriously misled. the veil of tears 5 bringers of the dawn claims to be the words of a consciousness communicating from the star system we know as the pleiades. i know if you are new to this, it all sounds so fantastic and hard to accept. but all i can do- all any of us can do- is to say what we believe and feel. i believe that this star system called the pleiades, or at least the more evolved groups from there, ar

at least the possibility- i would say probability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retrieval of a b-52 bomber forced down in the jungle by a ufo. he claims to have spent three months in a psychiatric unit after the experience, before being assigned to an raf listening post in england by us army intelligence. in his office there, he says, he found a sealed diplomatic pouch waiting for him which cont

orld by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously curtailed. the veil of tears 9 the takeover of the earth by the extraterrestrial expressions of this luciferic consciousness took the form, i feel, of creating a vibratory prison. we are multidimensional beings, working across many frequencies and dimensions at the same time. i know these can be strange concepts to those hearing them cold, but our real potential and our perceived potential are light years ap

ime reality. there are lots of maybes and so much more to know and understand. jamming frequency, closing the dimensional gateways, perhaps both- the precise cause of the prison doesn't matter for what i am saying in this book. all we need to remember is that an extraterrestrial force from the fourth dimension created an information prison by blocking off the higher levels of human consciousness. the veil came down. a veil of tears. we were, in effect, put into spiritual and mental quarantine. if such a jamming vibration were thrown around our planet, or even the solar system and further afield, our potential would be confined to the levels of consciousness which are within the imprisoning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison w

e to hold their vibratory rate, their frequency, could still stay in touch with their higher levels, their higher self, because the vibratory connection was still there, although the blocking frequency made this a less than perfect connection, even for them. more and more people are able to do this today as the blocking frequency is dispersed and this is the basis of what is termed the 'spiritual the veil of tears 11 awakening' now enveloping this planet. only a tiny few have been able to do this, however, until very recently. the rest have seen their vibratory rate fall under the influence of events, religions, and general programming which has encouraged them to close down their minds and therefore reduce their vibratory rate. this has created a vibratory gap- for some a chasm- between t

side. over the thousands of years or more since the vibratory 'net' was cast around the earth, we have been a people, a race, working to a fraction of our full and infinite potential. life on earth changed dramatically and i believe this also affected the animal kingdom. the law of the jungle and the cruelty we see within nature is not the way it was meant to be, i feel, nor the way it was before the veil came down. the good news is- shout it from the roof tops- that this period of disconnection is now entering its end time. wow. what a future we are going to experience! in the period after the blocking vibration was created, i believe that fourth dimensional extraterrestrials of the luciferic mindset came here and genetically rewired the dna, the inherited coding of the physical body. ove

went away with him. and they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. and the midwife said 'my soul has been magnified this day, because mine eyes have seen strange things- because salvation has been brought forth to israel. and immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. and the veil of tears 13 in a little that light gradually decreased until the infant appeared, and went and took the breast of his mother, mary" the connections with 'gods' and 'clouds' are endless in the ancient legends and texts and what about the 'star' that was supposed to have hovered over the birthplace of y'shua? why could that not have been a spacecraft? in the biblical revelations we hear of

DAVID ICKE CHILDREN OF THE MATRIX

man as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place "but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk among thee in places where the rites have been

who run or administer the anunnaki agenda, although the most powerfully reptilian are those who dictate from behind the scenes "sought they from the kingdom of shadows [lower fourth dimension, to destroy man, and rule in his place. exactly. snake and sound "only by magic could they be discovered, only by sound could their faces be seen..but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men" i have learned from a number of sources that the key to lifting this "veil from the face of the serpent" is a sound frequency that disrobes the illusio

tations of the bible stories also believe that jesus existed in some form and they seek to construct their own thesis by re-interpreting the texts. they can read massive implications and revelations in the most innocuous word or phrase. now the latest spin on "jesus" is that his bloodline was continued through his children conceived with mary magdalene and became the "true" royal bloodline. yawn. the veil only lifts when you realise that most of the bible is pure invention. the symbolic made literal. no matter how you seek to interpret the words, it will almost always end up as bollocks because you are trying to literally interpret texts that were bollocks to start with. only when we have a blank sheet of paper in our minds, free from this intellectual and spiritual pollution, can we possi

erger head of gatt. he later became head of the world trade organization in the illuminati stronghold of switzerland. this replaced gatt and now has extensive powers to impose enormous fines on nations who do not follow its rules. by the way, switzerland is never attacked in wars because that's the country through which the illuminati finance the wars! history is so simple when you can see behind the veil. sutherland was replaced at the world trade organization by the italian, renato reggerio, another bilderberger, and went on to become joint head of one of the major illuminati companies, british petroleum or bp-amoco. he took over from the previous bp chief, sir david simon, who joined tony blair's government as his "minister for trade and competitiveness in europe" with the brief of taki

elievable scale of surveillance has been introduced little by little by the illuminati until you wake up one morning and realise that george orwell's "big brother" is not just coming- he's here. all the examples i have given in this chapter, and they are only a tiny few, are each part of the same agenda. i cannot stress that enough. seeing how all these strands are connected is the key to lifting the veil. there are pressure groups fighting and uncovering the facts about environmental destruction, poisoned food, vaccinations, the drug cartel, oil cartel, transnational corporations of every kind, corruption in government, the banking scam, third world debt, manipulation of wars, poverty, cancer, aids, child abuse, satanic ritual sacrifice, media suppression, assassinations, erosion of freed

d a genealogist in the united states, who has been studying and charting the bloodlines of the elite families for 26 years. he wishes to remain anonymous for obvious reasons. detailed family trees of the above are available on the internet at piso homepage and on vww.davidicke.com appendix ii hitler was a rothschild? fficial history is merely a veil to hide the truth of what really happened. when the veil is lifted, again and again we see that not only is the official version not true, it is often 100% wrong. take the rothschilds. this bloodline was formerly known, among other names, as the bauers, one of the most notorious black occult bloodlines of middle-ages germany. it became known as rothschild (red-shield or rotes-schild in german) in the 18th century when mayer amschel rothschild f

DAVID ICKE THE BIGGEST SECRET

g to the levites, moses was givenhis laws and commandments by god on top of a mountain. again and again we see thesymbol of mountains. one reason for this is that the top of a mountain is closer to theirsymbol of god- the sun. mount sion means sun mountain. the sun rising over theeastern mountains is still a major brotherhood symbol today. the story of the israelitesand jews is largely a fantasy- the veil behind which the truth has been hidden. no-onehas been had more comprehensively over these thousands of years than the peoplewho have considered themselves jewish. they have been terrorised, used andmanipulated in the most merciless and grotesque fashion by their hierarchy to advancean agenda which the jewish people in general have not even begun to identify. there isno greater example of

did the romans and all thegentile nations surrounding judea.35 the writer, philo, who lived at the alleged time ofjesus, said in his treatise on the contemplative life, that when the therapeutae prayedto god, they turned to the sun and they studied in order to discover the hidden (coded)meaning of sacred books. he wrote that they also meditated on the secrets of naturecontained in the books under the veil of allegory.36 that is precisely the way the bible iswritten. today this secret language is used in the logos, coats of arms and flags, ofcompanies, countries and other brotherhood-controlled organisations.interconnected with the essenes and a theme which links both the old and newtestaments is the secret society called the nazarites or nazarenes. old testamentcharacters such as moses and

ut knowing it. with that which themonsieur has left we could feed rennes for a hundred years and there would still beenough left over. one day i will tell you a secret which will make of you a rich man -very,very rich.35but she never did. rennes-le-chateau is a place of so many secrets and in so manyways encapsulates the hall of mirrors that has kept the truth from the people for solong. however, the veil is lifting and the truth is emerging. the complication in thestory of rennes-le-chateau, and the brotherhood in general, is the feuding that goes onbetween competing factions operating beneath the same over all leadership. it meansfigure 21: the composite symbol of the malevolentforce, baphomet153that people who you know are involved are undermined or murdered by others youknow are involv

tention, so we can see it, address it and heal it.much of the new age is in denial of this collective cesspit because it doesnt want toface its own personal cesspit. it would rather sit around a candle and kid itself it isenlightened while, in fact, it is an emotional wreck with a crystal in its hand. theinformation in this book is part of the healing of planet earth and the humanconsciousness as the veil lifts on all that has remained hidden and denied.hey, this is a wonderful time were living through here. we are tuning to the cosmicdance, the wind of change, the rhythm of reconnection with all that is, has been, or everwill be. you have come to make a difference, for yourself and for the world. you havethe opportunity to do that now, now, now. crasp it and lets end this nonsense. a fewc

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

owley (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution

e: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the order, and correlates to the crossing of the veil. the primary principle of this grade is based on working on a specific occult discipline, and achieving some level of recognized competency. furthermore the portal adeptus grade is used as a time for serious reflection on what it means to be an adept. positive affirmations: the use of phrases, repeated over and over (as a mantra (q.v) as a means of influencing your subconscious in order t

DION FORTUNE CEREMONIAL MAGIC UNVEILED

eenth (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in

a formula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit him. it is this formula which is given to the student immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy, when one adventures into such highly charged levels of the unseen as are contacted by the methods he describes. now what is going to

DION FORTUNE MYSTICAL QABALA

erstand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a first cause becomes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil

s which would otherwise be unthinkable. mystical qabala page 24 and as the essence of the tree lies in the fact that it causes its symbols to elucidate one another by means of their relative positions, these veils serve as the scaffolding of thought, enabling us to take our bearings in regions as yet uncharted. such veils, or nonconcrete symbols, are, however, of no value to us unless one side of the veil abuts upon known country. the veils, in fact, while they conceal that which they represent, enable us to see clearly that to which they form a background. this is their function, and the only reason they are referred to. it is only by reason of our infirmities that we need to have these unresolvable symbols presented to us, and the mind disciplined in esoteric philosophy soon learns to wo

e these unresolvable symbols presented to us, and the mind disciplined in esoteric philosophy soon learns to work within these limitations and accept as a painted veil the symbol of that which lies beyond its ken. this way lies the unfoldement of wisdom, for the mind grows with what it feeds upon, and one of these days, when we have climbed to kether, we may hope to stretch out our hands and rend the veil and look through into the limitless light. the esotericist does not limit himself by declaring the unknown to be the unknowable, for he is above all things an evolutionist, and knows that that which we cannot compass to-day we may achieve to-morrow of cosmic time. he knows, too, that evolutionary time is an individual matter upon the inner planes, and is measured, not regulated, by the re

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

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

kuth is sensory consciousness; mystical qabala page 39 yesod is astral psychism; tiphareth is illuminated consciousness, the highest aspect of the personality with which the individuality has coalesced; this is the condition which really constitutes initiation; it is the consciousness of the higher self brought through into the personality. it is a gleam of higher consciousness coming from behind the veil paroketh. it is for this reason that the messiahs and saviours of the world are assigned to tiphareth in the symbolism of the tree, for they were the light-bringers to humanity; and as all who bring fire from heaven must do, they died the sacrificial death for the sake of mankind. it is here, too, that we die to the lower self in order that we may rise in the higher self 'in jesu morimur"

s awareness or apprehension according to the terminology of the psychologist. at the head of this pillar is kether, the crown, the root of all being. consciousness, theri, reaches from the spiritual essence of kether, through the realisation of daath, which carries it across the abyss, into the translated consciousness of tiphareth, whither it is brought by the sacrifice of the christ which rends the veil paroketh; then on into the psychic consciousness of yesod, the sphere of the moon, and thence to the sensory brain consciousness of malkuth. 14. thus does consciousness descend in the course of involution, which is the term applied to that phase of evolution which leads down from the first manifest through the subtle planes of existence to dense matter; the esotericist should, strictly sp

his lack of training which makes popular occultism so very apt to degenerate into the crudest superstition "your number in your name" becomes a different thing when we understand the mathematical qabalah; fortunes in tea-cups are another matter when we understand the significance of the magical images and the method of their formulation and interpretation as a psychological device for penetrating the veil of the unconscious. mystical qabala page 60 14. broadly speaking, then, we sort out the gods and goddesses of all the pagan pantheons into the ten pigeon-holes of the ten holy sephiroth, relying chiefly upon their astrological associations to guide us, because astrology is the [page 90] one universal language, for all people see the same planets. space is referred to kether, the zodiac to

propriate symbol of tiphareth, in whose sphere is found the first foreshadowing of form. the symbol of malkuth is the double cube, which symbolises "as above, so below" 93. the pyramid symbolises the perfected man, broad-based on earth and tapering to unity in the heavens; in other words, the ipsissimus. the truncated pyramid symbolises the initiated adept, or adeptus minor, who has passed within the veil but has not yet completed his grades. this pyramid, to whose six sides correspond the six central sephiroth which constitute adam kadmon, or the archetypal man, is completed by the addition of the three supernals which terminate in the unity of kether. 94 the sixes of the tarot suits are also assigned to tiphareth, and in them the harmonious and balanced nature of this sepbirah shows clea

DION FORTUNE PSYCHIC SELF DEFENSE

h trained minds, or special aptitudes, who can enter into this invisible world as a diver descends to the ocean-bed. there are also times when, as happens to a land when the sea-dykes break, the invisible forces flow in upon us and swamp our lives. normally this does not occur. we are protected by our very incapacity to perceive these invisible forces. there are four conditions, however, in which the veil may be rent and we may meet the unseen. we may find ourselves in a place where these forces are concentrated. we may meet people who are handling these forces. we may ourselves go out to meet the unseen, led by our interest in it, and get out of our depth before we know where we are; or we may fall victim to certain pathological conditions which rend the veil. the threshold of the unseen

ave got a one-way intelligence, and it is not well that they should be senior partners in any alliance with human beings. the whole question of elemental contacts, an exceedingly fascinating one, is too extensive and intricate to be entered upon in these pages. it has been necessary to refer to it, however, for certain cases of psychic difficulty may be due to inexpert operations on both sides of the veil. these elementals, or nature spirits, are quite different to the controls with whom spiritualistic circles come into touch. the spiritualistic movement is highly organised on the inner planes, and promiscuous controlling is not permitted. controls have, in fact, to "sit" for development in just the same way that mediums do, and there is invariably some experienced entity within call who c

on, and i was reduced to a tin mug and a tooth-glass, for i saw it was useless to get any more china until things had settled down. then i went away for my summer holiday and found myself on the summit of a high and isolated hill on a day of bright sun and high wind. i was very conscious of the nearness of the elemental kingdoms. the air seemed full of silver sparkles, which is always a sign that the veil is thin. there was no one present save some friends who were sympathetic. i faced into the wind and raised my arms in invocation. suddenly we saw below us a figure bursting through hedges and leaping ditches and running wildly towards it. we presently recognised it as another of our friends, and when he joined us he told us that he had felt the sudden rush of power while in the valley and

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

drug traffic, another is riddled with unnatural vice. a third degenerated into what was little better than a house of ill-fame, and its head was an expert abortionist. others have been involved in subversive politics. those who join fraternities without properly investigating them and the credentials of those who are running them may find themselves involved in any or all of these things. behind the veil of secrecy, guarded by impressive oaths, many things may happen, and it is therefore essential to inform oneself most carefully concerning the character, credentials and record of the leaders of an organisation. if these are not readily accessible, something is wrong. the mysterious stranger, who has just arrived from the east or the continent, both rather vague addresses, is probably a f

h we would never have believed ourselves capable. we have heard the voice of the dark angel speaking. equally in times of dire stress, when we have our backs to the wall and we are fighting for more than our physical lives, another voice makes itself heard, the voice of the bright angel. i have never known this to occur when a man was fighting simply for his physical life. to those who see beyond the veil, death is no great evil; but in times of spiritual crisis, when the very self is being swept away, then it is that the cry of the soul is heard, and something manifests out of the mists of the unseen, manifests in a form that is comprehensible to the one who calls. whether intense stress induces a temporary expansion of consciousness, a fugitive psychism, or whether a being of its own vol

great evil; but in times of spiritual crisis, when the very self is being swept away, then it is that the cry of the soul is heard, and something manifests out of the mists of the unseen, manifests in a form that is comprehensible to the one who calls. whether intense stress induces a temporary expansion of consciousness, a fugitive psychism, or whether a being of its own volition passes through the veil and manifests, i do not know; there are never any details available of these incidents. they take place only in times of dire stress and go as swiftly as they came, leaving no trace except upon the soul. i maintain that even as the lower self can rise up in moments of temptation, so can the higher self descend in moments of spiritual crisis. it is the aim of the mystic to live exclusively

r the qlippoth, have to be dealt with, it is the power of god the father, as creator of the universe, that is invoked, his supremacy over all the kingdoms of nature, visible and invisible, being affirmed. god the holy ghost is the force that is employed in initiations, and it should not be invoked during times of psychic difficulty, as its influence will tend to intensify the condition and render the veil yet thinner. there is a very curious aspect of the occult field concerning which something must be said in the present pages, though not a great deal can be revealed, and, to be frank, i do not know a great deal about it myself, but only such aspects as i have actually come across. i have always heard it called the occult police; others may know it by different names but i believe it to b

DONALDTYSON NOMICON

scious mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

pointed out, a curious feature of these visions is that the dying only claim to see deceased persons, whereas, if his thoughts alone would be concerned in it, he might be expected to see living persons as frequently as deceased ones. again, even people who have been skeptical of survival all their lives sometimes have given evidence of such visions. the effect on those who witness such rending of the veil is very dramatic. a dr. wilson of new york who was present at the death of the well-known american tenor, james moore, wrote: then something which i shall never forget to my dying day happened, something which is utterly indescribable. while he appeared perfectly rational and as sane as any man i have ever seen, the only way that i can express it is that he was transported into another wo

icken person he had known. presumably as an elderly clergyman, pursuing secret researches in occultism and alchemy, ayton was fearful of being discovered by his church superiors. he also had obsessive fears about being under threat of occult attack from jesuits, whom he designated the black brethren. yeats apparently regarded ayton with friendly but amused skepticism. in his book the trembling of the veil (1922, yeats wrote: this old man took me aside that he might say. i hope you never invoke spirits.that is a very dangerous thing to do. i am told that even the planetary spirits turn upon us in the end. i said, have you ever seen an apparition? o, yes, once, he said. i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day i was walking up and dow

some particular favor. in such thinking, the sphere or circle is seen as a container that holds the energy so raised until the ritual s climax, when it is sent forth to do its work. in modern neo-paganism, where worship predominates over magic, the idea of creating the circles as the creation of sacred space, apart from the mundane world, predominates. sacred space is, or becomes, space in which the veil dividing the common everyday world from the realm of spirits is thin and communication is possible. while some sacred space is defined by the environment, a particularly beautiful or striking spot, it can be created anywhere. in the pantheistic pagan world, all space is ultimately seen as sacred. sacred space is often entered only after participants have cleansed themselves and donned spe

nt irritation. the position taken was quite indefensible. to enter upon a judicial inquiry by treating the subject-matter as a chose jugee was surely a parody of scientific methods. faraday died august 25, 1867. in a series of seances between 1888 and 1910 in spring hall, kansas, the presiding spirit claimed to be faraday, and his communications were published in four books by a. aber: rending of the veil, beyond the veil, the guiding star, and the dawn of another life. a second set of communications reportedly from faraday were received by an anonymous medium who called herself (or himself) the mystic helper. the messages were received sporadically beginning in 1874 and were finally published in 1924. sources: berger, arthur s, and joyce berger. the encyclopedia of parapsychology and psyc

he person believed to be overlooking and sticking pins into it was one way of removing the evil eye. another method was to go out at night and collect nine toads, which had to be tied together with string and buried in a hole. as the toads languished, so the person casting the evil eye would pine away and die. an ancient remedy was to make gestures having a sexual connotation. it is possible that the veil worn by the bride in european marriage was originally a protection against the malice of the evil eye. mesmerism the term fascination has also been used in reference to the more hypnotic aspect of the practice of mesmerism or animal magnetism in order to induce a trance. the operator gazes steadily into the subject s eyes for five or ten minutes. it is possible, however, that trance is in

gained his health, he traveled widely, including several trips to italy. higgins is remembered today primarily for two books he authored. one, apolcalypsis is a 1,500 page volume that became a major source used by madame helena petrovna blavatsky, cofounder of the theosophical society, in the preparation of her early work, isis unveiled. the subtitle to higgins book read, an attempt to draw aside the veil of the saitic isis. an earlier volume, the celtic druids, became a building block of the contemporary revival of druidism. in his magnum opus, higgins demonstrated his assimilation of a vast amount of eclectic material assembled through his encyclopedia of occultism& parapsychology. 5th ed. higgins, godfrey 725 reading and travels. apocalypsis presents a history of the human race from a g

stle. higgins completed volume one of apocalypsis in 1830 and it was printed in parts over the next three years. while working on volume two, he died on august 9, 1833; it was published in 1836. the publication was pursued by his son. sources: godwin, joscelyn. the theosophical enlightenment. albany: state university of new york press, 1995. higgins, godfrey. apocalypsis, an attempt to draw aside the veil of the saitic isis; or an inquiry into the origin of languages, nations and religions. 2 vols. london, 1933, 1836. the celtic druids. london: rowland hunter, 1829. higginson, gordon (1918.1993) president of the spiritualists national union (snu) in britain for 23 years and one of the country s leading mediums. in spiritualist circles he was popularly known as mr. mediumship. higginson fir

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

nds were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinis

ed upon the minds of mortals by ideas embodied in thoughts from their departed ancestors. in other words, some departed ancestors, whenever possible, attempt to mould the lives of those incarnated who are akin. there is a type of mortal whose mind is easily influenced by the stronger minds of the family group. the more clannish the family group, the more likely is this to be true on both sides of the veil. it is, however, not to be considered as spirit obsession in the true sense. the intervention of shock, however, or anything that could upset the nerve balance of a member of such family group, would place him in actual danger of becoming a victim of true spirit obsession. the primary obsessor, in this case, would likely be one who claimed the right by ties of blood, who had no desire to

hcliffe published the scripts in his newspaper, the weekly dispatch, owen was forced out of ministry by the church authorities. he resigned his vicarage and went on a lecture tour in america and in england, eventually settling in a pastorate of a spiritualist congregation in london. through 1920, he authored a number of books about his new faith, his most notable being the five-volume life beyond the veil. he died march 8, 1931. messages purported to emanate from the surviving ego of owen were supposedly published in a voice from heaven by frederick h. haines. the clairvoyant haines claimed the book contained messages he had received automatically from the deceased owen. sources: owen, george vale. facts and the future life. london: hutchinson& co, 1922. how spirits communicate. n.p, n.d

ported to emanate from the surviving ego of owen were supposedly published in a voice from heaven by frederick h. haines. the clairvoyant haines claimed the book contained messages he had received automatically from the deceased owen. sources: owen, george vale. facts and the future life. london: hutchinson& co, 1922. how spirits communicate. n.p, n.d. jesus the christ. n.p, 1929. the life beyond the veil. 5 vols. london: greater world association, 1926. what happens after death. london: hutchinson& co, 1924. owen, george vale, and h. a. dallas. the nurseries of heaven (1920. owen, iris m. nurse and psychical researcher. as a registered nurse and volunteer in social work, owen became a member of the governing board of schools and chairperson of governors of an approved school for delinquen

s. piper.a study. harper s bazaar 33 (1900. matlock, james g. leonora or leonore? a note on mrs. piper s first name. journal of the american society for psychical research 82, no. 3 (july 1988. piper, alta l. the life and work of mrs. piper. london: kegan paul, 1929. pleasants, helene, ed. biographical dictionary of parapsychology. new york: helix press, 1964. robbins, anne manning. both sides of the veil: a personal experience. boston: sherman& french, 1909. sage, m. mrs. piper and the society for psychical research. london, 1903. salter, w. h. trance mediumship: an introductory study of mrs. piper and mrs. leonard. london: society for psychical research, 1950. pk initialism for psychokinesis, the ability to move objects at a distance by mental power (see also movement) pkmb initialism fo

en. should the heads of such a dangerous family offer any resistance, they are killed, or carried off, and conveyed to the depths of a sacred and lonely grove where they are tried by the purrah for their insubordination; they are seldom heard of again. such, in part, is the constitution of this extraordinary institution. its existence is known; the display of its power is felt; it is dreaded; yet the veil covering its intentions, decisions and decrees is impenetrable, and not till he is about to be executed does the outlaw know that he has been condemned. the power and reputation of the purrah is immense, not only in the homeland, but also in the surrounding districts. it is reported to be in league with the spirits (instead of the devil. according to the general belief the number of armed

s was central. integral to the new witchcraft were the ancient eight festivals that became times of gathering for the emerging pagan community. in the wiccan faith, the years begin on the evening of october 31, samhein. this day culminated the harvest season, and heralds the coming of winter, a period of waiting until the planting can begin a new food production cycle. it is also a night in which the veil between the living and the dead is thin and communication with spirits is facilitated. it is a time to remember the dead and complete relationships with them. seven other sabbats follow: yule (december 21) imbolc or candlemas (feb 1) spring equinox beltane (may 1) summer solstice lamas (august 1) fall equinox these festivals marked important events in agricultural communities, though most

il of thin material (she gives its name, which i forget. it is carried in her drawers! it can be compressed into a small space, although when spread it covers the whole person. a pocket-handkerchief encyclopedia of occultism& parapsychology. 5th ed. showers, mary 1403 pinned around the head keeps back the hair. she states that she takes off all her clothes except the two shifts, and is covered by the veil. the gown is spread carefully upon the sofa over the pillows. in this array she comes out. she makes very merry with the spiritualists whom she thus gulls, and her language about them is anything but complimentary. this explains the whole business. the question so often asked before was.where the robe could be carried? it could not be contained in the bosom or in a sleeve. nobody seems to

t, new york: arno press, 1973. doyle, arthur conan. the case for spirit photography. london: hutchinson, 1922. reprint, new york: george h. doran, 1923. eisenbud, jule. the world of ted serios: thoughtographic studies of an extraordinary mind. new york: william morrow, 1967. fukurai, t. clairvoyance and thoughtography. london: rider, 1931. reprint, new york: arno press, 1975. glendinning, andrew. the veil lifted: modern developments of spirit photography. london: whittaker, 1894. houghton, miss [georgiana. chronicles of the photographs of spiritual beings and phenomena invisible to the material eye. london: e. w. allen, 1882. mumler, william h. personal experiences of william h. mumler in spirit photography. boston, 1875. patrick, c. v. the case against spirit photography. london: kegan pa

EVIL AND UNCLEAN SPIRITS

ith laybkuk kokbiel and layku) and these attach themselves unto lying and material appearances, and their form is like that of the black evil giants with loathsome serpents twined about them. unto hnyb are referred the laysarh, horasael, or layrts, satariel, the concealers and the destroyers, whose forms and appearances are as gigantic black veiled heads 9 with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. w rygdgd w rycjn wrytcjn wryrybu wryrpx wrybhlc w r yrjyc w rymylylx wrymyda wryryub wrymycn wrymy hb lam\ yadwmca j i h g f e d c b a l k twpylq seven palaces these are also called layruc, seriel, from esau, because of their hairiness. the second palace contains the evil dsj whereto are attributed the hlkcug the disturbing ones or the breakers in

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ydia as well as some others. raydia was a heart- c e n t e re d female entity, a collective consciousness with a strong affiliation with the star arct u rus. she last communicated in 1988, telling persons who we re sitting in on a channeling session, you will never see me in this form again. royal says that raydia integrated herself into an entity royal would subsequently channel, germane( behind the veil, 1998. see also: bashar; channeling; germane further reading behind the veil: a look at the phenomenon of channeling, 1998. http//www.royalpriest.com/ channel.htm. melton, j. go rdon, 1996. en c yclopedia of am e r i- can re l i g i o n s. fifth edition. de t roit, mi: ga l e re s e a rc h. renata renata channels through scott amun. on april 15, 1999, she (gender is presumed since the ent

FAUST

en outright! gretchen my brother! god! what words to me! valentine in this game let our lord god be! now what is done is done, alas! and as things can, so will they come to pass. with one you started secretly, and more of them there soon will be. when a dozen men have had you down, you re common then to all the town. when shame at first is given birth, she is smuggled in upon this earth, and then the veil of night is thrown around her cars and head; yes, one would gladly murder her instead. but when both proud and great she s grown, by daylight then she goes forth openly, and yet has not become more fair to see. the loathsomer her face, straightway the more she seeks the light of day. i see the time already nearing when townsfolk, honest and god-fearing, as from an infectious body shrinkin

ring, with a rustling in each trellis and a rush from stock to stock. baskets creak and buckets clatter, tubs groan on the bearer s back; to the great vat all are going, to the treaders vigorous dance; and thus is the sacred plenty of the pure-born, juicy berries rudely trodden, foaming, spurting, crushed to an unsightly mass. now the ear is pierced by brazen clash of cymbals and of timbrels, for the veil of mystery hath dionysus cast aside; he comes forth with goat-foot satyrs, whirling goat-foot satyresses; and amid them brays, untamed and shrill, silenus long-eared beast. naught is spared! for cloven hoofs are trampling down all decent custom; for the senses whirling stagger, horribly the ear is stunned. for the cup the drunken fumble, over-full are heads and bellies. careful still is t

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

ews and the secret tradition stemming from moses.2 the oration is full of secrets not fully revealed. the egyptians sculptured a sphinx on their temples to show that the mysteries of their religion must be guarded under a veil of silence.3 the cabala of the hebrews contains mysteries handed on under a seal of silence.4 sometimes he comes near to revealing a secret: and if it is permissible, under the veil of enigma, to mention in public something of the most secret mysteries. we invoke raphael, the celestial doctor that he may liberate us with ethics and dialectics, like a salutary physician. in us, now restored to good health, will dwell gabriel, the force of the lord, who leading us through the miracles of nature and showing us where dwell the virtue and power of god, will present us to

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

have lifted him above the human, and made him divine like the elohim jehovah. in the garden of eden, his divine progenitor samael, had assured his mother, eve; that she might become "as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cain were thrust out of the temple which they had built, as their father, cain, had been driven from the garden which he had tilled. this hiram felt to be an outrage and an injustice; so he applied himself to prepare the means whereby the sons of cain might "rend the veil" and open the way to god for "whosoever will

f these various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craftsmen whom hiram had been unable to initiate into the higher degrees, conspired to pour water into the vessel cast t

FULLER J F C SECRET WISDOM OF THE QABALAH

out in the introduction, the uncovering of mysteries before the uninitiated is wraught with infernal dangers; for to do so wantonly is to blaspheme against the mystery of god. as eliphas levi writes: woe to those who lay bare the secret of divine generation to the impure gaze of the crowd. keep the sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absor

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

: the fourth dimension secret wisdom of the qabalah page 76 diagram 6 is a representation of the qabalistic tree of life in dimensional form. a, d, diagram 6: the fourth dimension shown qabalistically diagram 6: the fourth dimension shown qabalistically secret wisdom of the qabalah page 77 g, and j represent the one, two, three, and four-dimensional worlds. the first is cut off from the second by the veil bc, which represents a mathematical point in extension, that is a line- a positive and a negative pole. a dweller in a must penetrate this veil before he can understand what d is like. the second is cut off from the third by the veil ef, which represents length and breadth in extension, that is a plane surface or a line moving outwards from itself. to understand g an inhabitant of d must

extension, that is a line- a positive and a negative pole. a dweller in a must penetrate this veil before he can understand what d is like. the second is cut off from the third by the veil ef, which represents length and breadth in extension, that is a plane surface or a line moving outwards from itself. to understand g an inhabitant of d must penetrate ef. the third is cut off from the fourth by the veil hi, which represents length, breadth, and thickness in extension, that is a cube- a plane moving outwards from itself to attain to j consciousness, hi must be transcended. the scientist, however, insists that there is no separation between g and j, which means that they form a continuum. this may be true enough mathematically, but it is not true in everyday life, for though we recognize t

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

g the early emblems which prefigure the primitive elements in the god-idea, hargrave jennings observes "in the conveyance of certain ideas to those who contemplate it, the pyramid boasts of prouder significance, and impresses with a hint of still more impenetrable mystery. we seem to gather dim supernatural ideas of the mighty mother of nature. that almost two-sexed entity, without a name--she of the veil which is never to be lifted, perhaps not even by the angels, for their knowledge is limited. in short, this tremendous abstraction, cybele, ideae, mater, isiac controller of the zodiacs, whatever she may be, has her representative in the half-buried sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands"[58 [58] phallicism, p. 25. from the time

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

renofall grades are covenanted(a)to remember that if they seek first the kingdom of god and his justice, all other things shall be added unto them which are needful for the soul's progress and its attainment of the divine term;(b)to seek the knowledge ofdivinethingsand conscious unionwithgod, so far as it may be possible in that sphereoflife in which it has pleased god to call them;(c)to maintain the veil of secrecy (d) to live in peacewithone another;(e)to help eachotherin spiritual things, as they would wish to be helped themselves (j)-toavoid all interferencewiththe official religion professed by their co-heirs in the fellowship and to discourage itwhenattempted in theirowncase,(g)to endeavour before all things to realize in theirownhearts those high intimationswhichare contained in the

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

rt wentworth little, a student of the mysteries, assisted by fratresdrw.r.woodman, captain f. g. irwin and dr kenneth mackenzie. this society which has branches in england, scotland and the u.s. perpetu255 ates the formofrosicrucian initiation, which was conferred a hundred years ago in england and which is mentioned by godfrey higgins, in his famous work'theanacalypsis, or an attempt to withdraw the veil of the saitic isis. frater little was a student of the works of levi and was also an eminent freemason and the rosicrucian society as revised by him, was made by intention and permission essentially masonic,appendixb!o3thus severing all connection with the many eminent adepts who have not been craftsmen. history narrates to us the splendid mental achievementsofbasil valentine, artephius

GILBERT THE MAGICAL MASON

e,lindway of initiation.they are well worthy of study.thesocietas rosicruciana in scotia, as well as the societas rosicruciana in the u.s.a. were branches from the same rosicrucian source and sprang from a rejuvenation by frater robert wentworth little of that lapsed rosicrucian college in england, which is mentioned by godfrey higgins in his notable workthe anacatypsis,or 'an attempt to withdraw the veil of the saitic isis, which was published in 1836; he remarks that he did not join the old english college there referred to. about fifty years earlier a certain eminent jew named falk, or dr falcon, lived in london (a reference to whom will be found in theencyclopaediaoffreemasonryby kenneth mac255 kenzie) and was of high repute as a teacher of the kabalah and of other studies of a rosicru

the plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their existence, dwelling, qualities

rld with prayers, thanks255 givings and constant meditation, upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictures of the stations of the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and b

GILBERT THE SORCERER AND HIS APPRENTICE

king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the conceal255 ers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed gola

tetragrammaton; the twenty and two letters are the twenty andtwo**atus or mansions of thoth. the twenty-two letters are divided into three mothers, seven doubles and twelve simples; three elements, seven planets, twelve signs. so is it also with the twenty-two atus. therein are the elements, therein are the planets, therein are the signs; for the book of thoth is the universe, and the universe is the veil of god. learn then, 0 practicus, to know the universe, learn also to know thyself, seek in the manifest for the divine one, and when thou hast found him, veil thine eyesinadoration. behold the true*the four honoursineach suit**this word atusisthen the derivation of the french words atous or atouts- trumps. it is pure egyptian, the plural of aat, a mansion; aatu, mansions.on the tarot trum

l or blind, and which were absolutely and provably true: but when you come to the question about the currency of the tatwas throughout the human body, and we come to the question of the breathinthe right or left nostril, or the middle, you come to questions which are designedly veiled. they are veiled in rama prasad's book more than they need be, and therefore here and thereitis possible to raise the veil a litde, and this i shall endeavour to do; but at the same time i must remark that there is a good deal in that book which is veiled for exceedingly good reasons, and which no one is allowed to state publicly, for the very sufficient reason that it would give a great deal too much power to people untrained and unfit to exercise such power. that book oframa prasad's was primarily addressed

GNOSTIC HANDBOOK

from pagan to so-called christian sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the in

tic literature she is described by many names the all mothers, mother of the living, shining mother and the holy spirit. sophia is seen as the counterpart of the logos and cannot work without. it is hence suggested in esoteric gnostic literature that it was the combined power of jesus and mary madgadene who transmitted the mysteries, not jesus alone. the sophia tradition has survived hidden under the veil of christian piety, it is still found in the cult of the virgin mary and is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

orld, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspir

elohim. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not as strong as the abyss. accordingly, each planet has a related angel, intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists

f the archons could be overcome. what jesus offered was a new way, a new path- the path of transfiguration. this new way leads through the mazes of the dialectic kingdom to the father and is the only way to immortality for israel. jesus saith unto him, i am the way, the truth, and the life: no man cometh unto the father but by me. john 14:6 at the moment that jesus died the world was transformed, the veil in the temple was torn in two. but what does this actually mean? gnostic theurgy page 199 the holy of holies, which the veil covered was where the high priest entered to commune with god in both the egyptian and israelite traditions. now this tabernacle was destroyed, jesus was both the sacrifice and the high priest and through his voluntary death he had opened a way for individuals to ac

gy page 207 the alchemists the alchemical tradition is varied and complex, it is difficult to summarise its role in the continuum of the gnosis. it primary focus was the transmutation of man into god, the techniques for which were transmitted under the guise of chemical transformation. the texts of the alchemists were coded to avoid the inquisition and hence sustained the secret tradition through the veil of symbolism. some of the major alchemical figures include trithemius (1642-1516, paracelsus (1493-1541) and agrippa (1486-1535. the rosicrucians and knight templars both the knight templars and the rosicrucians are orders steeped in mystery. the knight templars were, at first, considered to be simply an order for the protection of the roads along which pilgrims travelled to the holy land

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

t pentagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

rit pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we

GOLDEN DAWN RITUALS G

nd when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 le

es associated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the

GOLDEN DAWN RITUALS J

on the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assu

GOLDEN DAWN RITUALS K

ault of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing finger

ed fraters et sorors, assist me to open the vault of the adepti (knocks) very honored hodos chamelionis, see that the portal is closed and guarded" hodos (having done so, saluting with the lvx signs "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty adeptus major, by what sign hast thou entered the portal" second adept "by the sign of the rending asunder of the veil (gives it) chief adept "associate adeptus minor, by what sign hast thou closed the portal" third adept "by the sign of the closing of the veil (gives it) second adept "peh" third adept "resh" second adept "kaph" 6 third adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" se

he cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment an

GOLDEN DAWN RITUALS VENUSZAM16

ay have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as

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 have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a

ismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take u

GOLDEN DAWN RITUALS Z1

rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius

untings, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being nearest to the hierophant on their respective sides. the chiefs stand before the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held without one of them. preferably, all three chiefs should be present. the other officers of the temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the p

resent the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and 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

oss 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 light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast

er to the cross of six squares of trapt or to the cross of the rivers. the cross of the elements, to represent the descent of the divine and angelic forces into the pyramid symbol. 7 a cross of the elements, symbolising their purification through the light of the four lettered name hwhy in trapt. the cross of four arrowheads, representing the keen and swift impact of the light, coming from behind the veil through the elements symbolised by the arrow of i in the path s. it is indifferent which of the crosses be employed, seeing that each represents the operation of the light through the veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the path

es of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the portal thus "the outer circle includes the four sephiroth, trapt, jxn, dwh, and dwsy, of which the first three mark the angles of the triangle inscribed within, while the connecting paths n, u, and p form its sides. in the extreme center is the path s through which is the passage for the rending of the veil. it is therefore a fitting lamen for the hiereus as representing the connecting link between the first and second orders, while the white triangle established in the surrounding darkness is circumscribed in its turn by the circle of light" in addition to this explanation, the lamen represents "the light that shineth in the darkness though the darkness comprehendeth it not" it affirms the

s follows: 14 v.h. hierophant or v.h. hierophantria h. hiereus or h. hiereia h. hegemon or h. hegemone kerux or kerukaina stolistes or stolistria dadouchos or dadouche sentinel or phulax of the three chiefs the three chiefs are in the temple and rule it, yet they are not comprehended in, nor understood by, the outer order. they represent, as it were, veiled divinities sending a form to sit before the veil of paroketh, and, like the veils of isis and nephthys, it is impenetrable save to the initiate. the synthesis of the three chiefs may be said to be in the form of tho-outh who cometh from behind the veil at the point of its rending. yet separately, they may be thus referred: the imperator, from his relation to hrwbg, may be referred to the goddess nephthys. the praemonstrator, from his re

the right foot then up the right leg to the lungs again, where it is exhaled. do this four times to the rhythm of the fourfold breath. the object of the mystic circumambulation is to attract and make the connection between the divine light above and the temple. therefore, the hierophant does not quit his post to take part therein, but remains there to attract by his sceptre the light from beyond the veil. each member in passing gives the sign of the enterer, thus, projecting the light forward on his path from east to west. he receives it from the hierophant s throne. horus passes only once, for he is the son of osiris and inherits the light by birthright from him. therefore, he goes at once to his station to fix the light there. thmaa-est, the goddess of truth, passes twice because her ru

GOLDEN DAWN RITUALS Z2

nd sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician

save by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smi

o render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might

GOLDEN DAWN RITUALS Z3

on, however, is intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without due guard. it is not that the divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finish

GOLDEN DAWN RITUALS ZAM13

dept "very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt adept, by what sign has thou entered the portal" second adept "by the sign of the rending and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this gr

he cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and a

od" chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to original position (chief adept makes the closing of the veil and returns to the east) chief adept "thus, i have closed the vault of the adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem r. r. e t a. c. z e l a t o r a d e p t u s m i n o r step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watc

GOLDEN DAWN RITUALS ZAM14

wand by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the

now commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be g

GOLDEN DAWN RITUALS ZAM16

e of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as

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 have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a

st high, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take u

GOLDEN DAWN RITUALS ZAM18

one hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil fo

e dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who ha

go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the

m the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true

perfect god grants life "we call upon the divine brilliance who illuminates all iniquity in the hall of truth and dual manifestation, thou shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, who live upon their blood in the day

GOLDEN DAWN RITUALS ZAM20

enter of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel

GOLDEN DAWN RITUALS ZAM21

t, we now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last

ne performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, t

GOLDEN DAWN RITUALS ZAM22

be forever more in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step

GOLDEN DAWN RITUALS ZAM24

e, be restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you wh

ion of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period o

by loving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him

GOLDEN DAWN RITUALS ZAM7

ns proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ce enochian magic page 89) while saying, exarp (ehtz-ar-peh) bitom (bee-toh-meh) nanta (nah-en-tah) hkoma (heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let

n, spirit, self. 2. duality, divine will, ego. 3. matter, manifestation, intelligence, space, soul. 4. solidity, firmness, time, memory. 5. spirit and matter mixed, man, motion, will. 6. animation, me, mirid, imagination. 7. completeness, satisfaction, wholeness, desire. 8. cycles, spirals, creativity, intellect, reason. 9. stability in change, animal being, consciousness. 117 rending and closing the veil purely artificial gestures comprehend in their class the majority of definitely magick signs,though sor eche these simulate a natural action-e.g. the sign of rending of the veil aleister crowley, magick in theary and practice two special signs or postures are especially the worthwhile for you to learn and use. these are the rending of the g of eil veil and the closing of the uaethyrrande

comprehend in their class the majority of definitely magick signs,though sor eche these simulate a natural action-e.g. the sign of rending of the veil aleister crowley, magick in theary and practice two special signs or postures are especially the worthwhile for you to learn and use. these are the rending of the g of eil veil and the closing of the uaethyrrande closmg of to entera watchtow square the veil when you leave. rending of the veil. stand facing forward with both arms outstretched in front of you turn your palms downward and hold your fingers together. your hands should be about a foot or so apart. now take one slow step forward. this posture signifies forcing yourself through a barrier into the region beyond. closing of the veil. stand facing forward with feet together. stretch b

nature of your objective. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. see the details clearly. step 6. imagine yourself passing through the symbolic doorway. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more and more of the regionsthat lie behind the symbolic door. step 7. return by visualizing the door closing behind you. if necessary, use the casing of the veil. know yourself to have returned. mentally shrink the door back to iits original size on the card. close the operation with another banishing r

the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities of the square. lf this is a lesser square these will include an egyptian deity and sphinx. carefully notice every detall of your surroundings. use your magical weapons and/or words of power and rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone o

rnagicalformulas to thwart the demon of the square and hold him in check. step 10. determine the main vibrational tone or atmosphere of the square. do not place any labels on anything, such as good or evil, at this time. simply accept whatever happens and mentally note what you see and hear. step 11. when ready, return through the door and return to your physical body. if you used the rending of the veil, you should now use the closing of the veil. repeat the banishing rituals of the pentagram and hexagram. step 12. record exactly what happened in as much detall as you can in your magical diary. step 13. check your written diary records against the known signposts and correspondences of the square. update your data base accordingly. 122 a beginner's exercise for subtle body development th

ng in our comforter. step 4. vibrate the following names of power: bataivah (bah-tah-ee-vah-heh) habioro (hah-bee-oh-roh) aaozaif (ahah- oh-zodah ee-feh) htnorda (heh-tehnoh- rah-dah) ahaozapi (aha-oh-zodahpee) avtotar (ah-veh-toh-tah rah) hipotga (hee-poh-teh-gah) step 5. enter your body of light and precede to the sub-quadrant water of air and then to the square of b in oyvb. use the opening of the veil if necessary. step 6. you will see mostly water here but with some air clearly present. the combinations of water and air can be seen to act and react quickly together. the net result is the appearance of tremors or waves of ag tation throughout the atmosphere. the water and air appear to be acting together to create al l manner of forms. designs and patterns of intricate shapes and delic

ith the power of solidilication given by isis causes the chaotic and ceaseless creation of forms in this square. step 10. the astrological force working here is taurus, and the tarot influence is the hierophant. this force adds to the constant precipitat on into form that characterizes this square. step 11. after observing the square sufficiently, return to your physical body using the closing of the veil and then employ the banishing pentagram and hexagram of air. be sure to record your experiences in your magical diary. 130 ritual outline for a journey to square a of pali in fire of fire use the following outline to create your own ceremony to travel in the spirit vision to the watchtower of fire, the subquadrant fire of fire, the square of a of pali. step 1. consecrate a circle by execu

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

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

connected with them stretch without a break through many centuries. likewise all the superstitions that look to domestic life, to birth and death, wooing and wedding, are rooted in nature, and almost unchangeable through the lapse of ages; superstition constitutes a kind of religion for all the lower kind of household wants. divinations form a leading feature of superstition. man would fain lift the veil that time and space have cast over his weightiest concerns; by the use of mysterious means he thinks he can arrive at the truth. divination lawful and unlawful has always been a function of the jjriest (or head of a family) and of the magician (p. 862-8: the one belongs to religion, the other to superstition. various woi-ds for divining and soothsaying were given at the beginning of last

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

h the town, then drown it in a marsh or pond outside, singing to a mournful strain: smierc wieie sie po plotu, d. blows through the wattle, szukaiac klopotu. seeking the whirlpool. they run home as fast as they can: if any one falls down, he dies within the year. 3 the sorbs in upper lausitz make the figure of straw and rags; she who had the last corpse must supply the shirt, and the latest bride the veil and all the rags; 4 the scare crow is stuck on a long pole, and carried away by the biggest strongest lass at the top of her speed, while the rest sing: lecz hore, lecz hore! fly high, fly high, jatabate woko, twist thyself round, pan dele, pan dele! fall down, fall down. 1 celakowsky s slowanske narodni pisne, prague 1822. p. 209. he quotes other rhymes as well. 2 j. kollar s zpiewanky 1

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

askr and embla, whom the three ases found on the sea-shore (p. 560. seem. 3b. the name sampo, doubtless one of high antiquity and sacredness, calls to mind a mongolian legend of a tree asambu-bararkha, whose fruit dropping in the water uttered the sound sambu (majer s myth. wtb. 1, 565; sangpa in tibetian means purified, holy. we gather from all these examples, still far from complete, how under the veil of sensuous images spear, hammer, hat, helmet, cloak, horn, goblet, necklace, ring, ship, wheel, tree, rod, flower, cloth, meat and drink lay hidden the spiritual ones of victory, happiness, peace, healing, fertility, riches, virtue and poetic art. but when several single attributes met in one object, as in sampo and the grail, they still further enhanced its meaning and sacredness (see s

HAMIL THE ROSICRUCIAN SEER

ng paper for the consideration of our brethrenofthe r.c, iam,at the riskofseeming tedious, compelled to make some prefatory remarks upon the occasion of this apparition, which occurred unsought and undesired, thatimay render the narrative intelligible, and show, moreover, how earnestly and strenuously the earth-bound spirits among the departed strive to enter into communion with mortals, now that the veil whichofold could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purposeofreceiving vision

HELENA BLAVATSKY NIGHTMARE TALES

epers their wakingthoughts of the morrow. nightmare talesvi15 even in sleep the soul-ego finds no rest. hot and feverish its body tosses about in restless agony. for it, the time of happy dreams is now a vanishedshadow, a long bygone recollection. through the mental agony of the soul, there lies a transformed man.through the physical agony of the frame, there flutters in it a fully awakened soul. the veil of illusion hasfallen off from the cold idols of the world, and the vanities and emptiness of fame and wealth stand bare,often hideous, before its eyes. the thoughts of the soul fall like dark shadows on the cogitative faculties ofthe fast disorganizing body, haunting the thinker daily, nightly, hourly. the sight of his snorting steed pleases him no longer. the recollections of guns and b

erally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. let us then raise the veil of oblivion which covers one of the most ancient allegories- a vedic legendwhich, however, the brahman chroniclers have preserved. only as the chroniclers have recounted the legendeach after his own manner, aided by variations* of his own, we have given the story here- not according tothe incomplete renderings and translations of these eastern gentlemen but according to the popular versio

fined, and to me utterlyinexplicable, longing to look into the depths of the polished surface of the mirror and my pride, the ferocity ofwhich nothing seemed capable of taming. it was finally so tamed, however, its revolt being conquered by itsown defiant intensity. there was an opened novel lying on a lacquer table near the settee, and as my eyeshappened to fall upon its pages, i read the words "the veil which covers futurity is woven by the hand ofmercy" this was enough. that same pride which had hitherto held me back from what i regarded as adegrading, superstitious experiment, caused me to challenge my fate. i picked up the ominously shining diskand prepared to look into it. while i was examining the mirror, the yamabooshi hastily spoke a few words to the bonze, tamoora, atwhich i thre

HELENA BLAVATSKY THE KEY TO THEOSOPHY

being it was when last on earth, and that is not omniscient. were it that, it would never be in the state we call devachan at all. q. what are your reasons for it? a. if you want an answer on the strict lines of our philosophy, then i will say that it is because everything is illusion (maya) outside of eternal truth, which has neither form, color, nor limitation. he who has placed himself beyond the veil of maya -and such are the highest adepts and initiates-can have no devachan. as to the ordinary mortal, his bliss in it is complete. it is an absolute oblivion of all that gave it pain or sorrow in the past incarnation, and even oblivion of the fact that such things as pain or sorrow exist at all. the devachanee lives its intermediate cycle between two incarnations surrounded by everythin

; it is nameless, and therefore called ain-soph-the word ain meaning nothing. alchemy (arabic ul-khemi) the chemistry of nature. ul-khemi or al-kimia, however, is really an arabianized word, taken from the greek 'chemeia' from 'chumos "juice" extracted from a plant. alchemy deals with the finer forces of nature and the various conditions of matter in which they are found to operate. seeking under the veil of language, more or less artificial, to convey to the uninitiated so much of the mysterium magnum as is safe in the hands of a selfish world, the alchemist postulates as his first principle, the existence of a certain universal solvent in the homogeneous substance from which the elements were evolved; which substance he calls pure gold, or summum materiae. this solvent, also called menst

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

y a new work under an old title, but although he revised many of the "lives" and added a life of cagliostro, the bibliography remained inaccurate and unsatisfactory, while he omitted altogether the most valuable part of the original text "a selection of the most celebrated treatises on the theory and practice of the hermetic art' 2 godfrey higgins (1773-1835, anacalypsis, an attempt to draw aside the veil of thesaltic isis; or, an inquiry into the origins oflanguages, nations, and religions, c (2 vols, 1836. ayton probably possessed some fasicles from the 1878 glasgow reprint. higgins also wrote the celtic druids (1829, a book which reflected his preoccupation with phallic worship. he built a house for pauper lunatics at wakefield. 3 themysteries ofmagic: a digest of the writings ofeliphas

' a quarter of a century later. three letters written to him by westcott in 1922 refer to his fear of death. my dear kohn,i i am now able to return you your most valuable ms. the first part seemed very prosy& tiresome, wh[ich, added to the bad writing, made it seem very troublesome. i never saw writing with so much inward cussedness in it. metaphorically speaking, it needed a heavy porter to lift the veil of obscurity wh[ich] the profoundly perverse formation of the letters cast over it. as i went on i became more familiar with his perverse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to pu

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

ions of years before, when man was undreamed of, and when forgotten shapes moved on a steaming planet building strange cities among whose last, crumbling ruins the first mammals were to play. carter remembered what the monstrous necronomicon had vaguely and disconcertingly adumbrated concerning that guide "and while there are those" the mad arab had written "who have dared to seek glimpses beyond the veil, and to accept him as guide, they would have been more prudent had they avoided commerce with him; for it is written in the book of thoth how terrific is the price of a single glimpse. nor may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sig

ood; and i am ready to grant that which i have granted eleven times only to beings of your planet- five times only to those you call men, or those resembling them. i am ready to show you the ultimate mystery, to look on which is to blast a feeble spirit. yet before you gaze full at that last and first of secrets you may still wield a free choice, and return if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter in a chilling and awesome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the wav

INITIATION INTO HERMETICS

ll world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically. the whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. even the idea of the godhead as the

hat else but talismans are all the mascots, pendants, rings and brooches that are supposed to bring good luck? today it is birth-stones that are held in particularly high esteem. so if there were not something true or perhaps even magic in the nature of talismans, the thought of and belief in them would be bound to have disappeared long ago. let us then sort out the wheat from the chaff, and lift the veil a bit. a talisman, amulet or birth stone is meant to strengthen the trustworthiness and the credit extended to the person who bears it. by paying closer attention to his talisman, the bearer s subconscious is influenced in the desired direction by way of autosuggestion, and various effects may be carried out according to his aptitudes. no wonder if a materially inclined man, an uninterest

ISIS UNVEILED

, and thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impracticable. it would not only imperil the security of that which must, at all hazards, be guarded from profanation, but it would be consenting to admit behind the veil a fellow being, whose mediumistic irresponsibility might at any moment cause him to lose his life through an involuntary indiscretion. the same law which prevailed in the eleusinian mysteries before our era holds good now in india. not only must the adept have mastery over himself, but he must be able to control the inferior grades of spiritual beings, nature-spirits, and earthbound souls

very significant. in greece dionysos was second only to zeus, and pindar says "so fmthci zeiu govemi all thiiigi^ uki bacchtu he governs tjao" but outside of greece bacchus was the all-powerful "zagreus, the highest of gods" moses seems to have worshiped him personally and together with tbe populace at mount sinai; unless we admit that moses was an initiated priest, an adept, who knew how to lift the veil which hangs behind all such exoteric worship, but kept the secret "and moset buiu altar, and caued the name of it jekotak-tiiaail" or lao-nin. what better evidence is required to show that the siniutic god was in- differently bacchus, osiris, and jehovah? mr. sharpe appends bis testimony that the place where osiris was bom "was mount sinai, called by the eg3t)tians mount nisaa? the bra

y to that from which it first proceeded "all things of which this world consists, spirit as wdl as body, will return to their principal, and the roots from which they proceeded (zoaor, n, p. 218 b. the ksbalists also maintmu the indestructibility of matter, a]b t their doctrine is shrouded still more carefully than that of the hindos. the creation is eternal, and the universe is the 'gaiment' or 'the veil of god' she- kfainah: and the latter'is immortal and eternal as him within whom it hag ew existed. every worid is made after the pattern of its predecessor, and each more gross and material than the preceding one. in the kabala all were caued sparks (zoaor, iii, p. 292 b. finally, our present grossly maurialistic world was formed. in the chaldaean account of the period which preceded tbe

JASMUHEEN THE FOOD OF GODS

uch or over distances plus much more. the theta. delta pattern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave patterns are sustained not only does the veil go down between the conscious and subconscious mind allowing reprogramming of the whole bio-system in a more effective way, but we also begin to tap into other realms of reality, where issues like the following become more real for us. divine radiance. where we can increase or decrease our auric emanations so that our presence nourishes others in a healthy way. divine intentions. where we

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

have rendered the disclosure impossible. the denial of the interior parts of a sanctuary, or adytum, to the priests of the temple, or even to the chief hierarch sometimes, is supposed to have arisen on this account. mythological story is full of the danger of breaking in unpreparedly upon spiritual presences, or of venturing into their haunts rashly or fool-hardily. the real object and purpose of the veil to the hebrew temple, and of the curtains and enclosures ordered in the jewish ceremonial complicated arrangements, are certainly of this class. thus, in the idea that god did really pass down at chosen times from heaven, even in a possible visible shape, to his altar (though not, perhaps, in the form expected by man in his ignorant notions, the sacred place was carefully shut in, and all

K AMBER THE BASICS OF MAGICK

ly related to the amount of caleries. what this means is that for various reasons, the heaviness of food in your diet will affect your magical experiences. you may be able to increase your psychic receptivity('energy level) by eating lighter foods, or by eating less. conversely, emphasizing heavy foods in your diet, or eating larger helpings, may help to 'bring you down to earth' should you 'rent the veil' too much. these are generalizations, of course, and it may take a number of days of dietary change before you notice much effect. i do not advocate radical dietary changes, excessive fasting, or malnutrition. your good health is the basics of magick get any book for free on: www.abika.com 19 far more important in magick than any temporary effect you get from prolonged starvation. a chang

KETAB E SIYAH

aven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and

aven and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and

ited, their keen eyes watching for our return else turned to heaven to descry the foe and whether they moved against our grand ambition or remained ignorant of our endeavour. yet no action of the elohim was apparent to them nor the return of satan in triumph. onwards, went ishtar and baalzebub upon my right hand and my left. onwards and yet onwards, went we three across the african plains beneath the veil of night. brave and silent, we went with haste lest the sun make too soon the journey beneath the earth and, in rising, reveal us in our quest to the wrathful eyes of heaven. 141 we stole amongst the sleeping beasts of earth, the roosting eagles upon the trees, cold lizards made languid by the chill of night, antelopes and wild horses slept upon the grasses that nourished their swift fram

vail of torment. now, like the trumpets' blare, rang out the voice of the king, shurupuk's great lord, utanapishtim, and awoke from terror's sleep his brave knights and seers to action and cast weakness from their limbs "enough, no time is their for despair though if ever was it due it is due well now. now we must act against the foe. magicians of shurupuk, to assail the ships they have opened in the veil of storms a portal by which to pass from heaven to earth. beat, beat your magyar drums and close upon them the thunderous gates and cast against them with double force those storms that have long assailed us. swiftly now and work your spells else this day is surely lost to us. now my brave archers draw back your strings and play for me that singing melody of death. those that are not driv

h. the days that fathers abided in egypt and were made slaves to the pharaoh shall seem most blessed to you. never shall there be peace for you and your enemies shall be on every side. when your innocent children are slain then shall you know my grief. be most afeared, judaea, for these days are coming soon" now did grow black the sky, stained with the angel's wrath, and in the temple of the jews the veil that hid the inmost sanctum was rent in two by an unseen hand. the very earth shook and raged with the potency of the ire of gabriel. so was his curse upon the jews. three ten years passed on earth, now gabriel was a player of chess, confounding with a thousand subtle moves those elohim that played against him. those of judaea and rome he moved alike that were weak to his manipulations. h

i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen (this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg) 50. blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. 51. purple beyond purple: it is the light higher than eyesight. 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. 53. fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

, like all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. the triangle made by the uplifted flap, he explains, is then above the square, and it symbolizes the fact that the soul is hovering over the lower body at that stage, but yet can ha

for the first time why and how the sacred word was lost because of that death. it was not that it was forgotten, but that the three principals had sworn to pronounce it only when they met together. for these lost secrets all m.m.s are pledged to seek until they are found. these are the secrets of man fs eternal being, the secrets of that divinity which he has forgotten because of his shrouding in the veil of matter; and it is said that they may be found by following the guidance of a star, as did the wise men of old. that star is the star of initiation, the star of god fs presence in our hearts. 759. the degree of the h.r.a. leads the neophyte a step further in his quest, and is thus a fitting sequel to the sublime degree of m.m, being indeed an integral part of the same hebrew tradition

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

ersal life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in

to members of the grand lodge of england, we find what many have thought to be an allusion to higher degrees. samber distinguishes between those "who are not far illuminated" and those "who have greater light' who are "of the higher class; and "are illuminated with the sublimest mysteries and profoundest secrets of masonry; and he speaks to those masons of the higher degree which is found "behind the veil. bro. a. e. waite, who has deeply studied the alchemical tradition, holds that these quotations refer rather to progress in the secrets of alchemy; yet even if that be so, the remarks are of interest, only five years after the foundation, in a tract actually dedicated to the grand lodge. copyright (c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and

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

d ed. new york: charles scribner s sons, 1984. tripp, edward. the meridian handbook of classical mythology. new york: new american library, 1970. werblowsky, r. j. zwi. transmigration. in mircea eliade, ed. encyclopedia of religion. new york: macmillan, 1987. halloween the holiday we designate as halloween (all hallows eve) has its roots in the day of the dead a day when, to speak metaphorically, the veil between this world and the other world was thin. the present date of all hallows eve was set by the catholic church, which took over the ancient roman day of the dead, feralia, and transferred it to the first of november.all hallows eve blended with certain northern european beliefs to give the halloween familiar to most americans its current associations with demons and the powers of evi

LIBER 141

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

LIBER 777

b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of

LIBER ARCANORUM

she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all

LIBER ASTARTE

than aphrodite, aphrodite than isis, isis than babalon, babalon than nuit. let him decide therefore according to his discretion on the one hand and his aspiration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic

LIBER CCXLII AHA

s a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confus

therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the discipl

hough pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed

ing sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend

we name not this. our lips are sealed in that the universal key lieth within its mystery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire t

our, love. thou has abandoned all? then try a speck of dust within the eye! olympas. but that is different! marsyas. life is one. magic is life. the physical (men name it) is a house of call for the adept, heir of the sun! bombard the house! it groans and gapes. the adept runs forth, and so escapes that ruin! olympas. smoothly parallel the ruin of the mind as well? marsyas. ay! hear the ordeal of the veil, the second veil. o spare me this magical memory! i pale to show the veil of the abyss. nay, let confession be complete! olympas. master, i bend me at thy feet. why do they sweat with blood and dew? marsyas. blind horror catches at my breath. the path of the abyss runs through things darker, dismaller than death! courage and will! what boots their force? the mind rears like a frightened h

LIBER CHANOKH

others. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon!

LIBER CORDIS CINCTI SERPENTE

donai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird t

LIBER CXCVII STORY OF SIR PALAMEDES

h! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable. sir palamedes, the saracen knight 81 thus did that knightly saracen in cantabrig.s miasmal fen lecture to many learned men. so clamorous was their applause .his mind (said they .is free of flaws: the veil of god is thin as gauze. that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless.although he would away. they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was by night that palamede ran from that

LIBER DCCCLX JOHN ST

essence of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee.oh my lord adonai! and even as the capture is delight, is not the chase also delight

LIBER DCLXXI VEL PYRAMIDOS

r, worthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one. let us go hence! for i am master of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of

LIBER ISRAFEL

angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! th

LIBER LXVII THE SWORD OF SONG

rk the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tid

countenance. yet, being seventeen, they were but one, and that one none, as before hath been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during

LIBER O

y and wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox p

agla is a notariqon (acronym) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers t

LIBER PORTA LUCIS

e ancients, his friends shall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism an

LIBER STELLAE RUBEAE

god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies the

LIBER XCV THE WAKE WORLD

as of course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll only put your mouth to my head, and your hand.there, that.ll tell any body who knows that i.ve really been there, and it.s all true that i.m telling you. this sixth house is called the treasure house of gold; it.s a most mysterious place as ever you were in. first there.s a tiny, tiny, tiny doorway, you must crawl through on your han

LUCIFERIAN SORCERY

wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the

ially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat

our knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited

ct, azoth is a form of life and death. from between comes the possibility of manifestation. ba- the soul in egyptian mythology. when the immortal physically dies, the ba, which is the astral body, lives on within the tomb and beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel. chalice the magickal cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a kapala as well, which is a human skull cap often importe

LUCIFERIAN SORCERY AND SET TYPHON

ntain of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her, we fornicate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with her role. all individuals must invoke babalon lilith within, regardless of gender. she is reached in the city of chorazin, from which you seek the skull cup of blood, drinking deep from the immo

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

ach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the es

entially will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcr

MACNULTY W KIRK KABBALAH AND FREEMASONRY

it is this independent, separate self, represented by the junior warden, which is slain. after the "death" the posture to which the candidate is restored suggests a oneness with an elevated consciousness close to the top of the tree and represented by the master; it is an idea consistent with the teaching of "the luminous mirror" on the coffin there is a representation of the holy-of-holies, and the veil is drawn back slightly, suggesting that by passing through this death-like process one can gain access to the divine presence which is said to reside in that place. w.l. wilmshurst has described the master mason's degree in such terms "hence the third degree is that of mystical death, of which bodily death is taken as figurative. in all the mystery-systems of the past will be found this d

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

hrough those minds, posterity. robert macoy, 33, in his general history of freemasonry, pays a magnificent tribute to the part played by the ancient mysteries in the rearing of the edifice of human culture. he says, in part "it appears that all the perfection of civilization, and all the advancement made in philosophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the

es, the chambers of initiation were subterranean and the horrors of hades were vividly depicted in a complicated ritualistic drama. after passing successfully through the tortuous passageways, with their trials and dangers, the candidate received the honorary title of mystes. this meant one who saw through a veil or had a clouded vision. it also signified that the candidate had been brought up to the veil, which would be torn away in the higher degree. the modern word mystic, as referring to a seeker after truth according to the dictates of the heart along the path of faith, is probably derived from this ancient word, for faith is belief in the reality of things unseen or veiled. the greater mysteries (into which the candidate was admitted only after he had successfully passed through the

by mystic and splendid visions, the felicity of the soul both here and hereafter when purified from the defilement of a material nature, and constantly elevated to the realities of intellectual (spiritual) vision" just as the lesser mysteries discussed the prenatal epoch of man when the consciousness in its nine days (embryologically, months) was descending into the realm of illusion and assuming the veil of unreality, so the greater mysteries discussed the principles of spiritual regeneration and revealed to initiates not only the simplest but also the most direct and complete method of liberating their higher natures from the bondage of material ignorance. like prometheus chained to the top of mount caucasus, man's higher nature is chained to his inadequate personality. the nine days of

both universal and individual redemption and regeneration, and those who do not comprehend the true nature of this supreme allegory are not privileged to consider themselves either wise or truly religious. next: the life and teachings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung

nd darkness the light half was denominated spiritual and the left half material. light is the symbol of objectivity; darkness of subjectivity. light is a manifestation of life and is therefore posterior to life. that which is anterior to light is darkness, in which light exists temporarily but darkness permanently. as life precedes light, its only symbol is darkness, and darkness is considered as the veil which must eternally conceal the true nature of abstract and undifferentiated being. in ancient times men fought with their right arms and defended the vital centers with their left arms, on which was carried the protecting shield. the right half of the body was regarded therefore as offensive and the left half defensive. for this reason also the right side of the body was considered masc

pon a cliff and there prophesied to neid that his attack upon them would bring dire calamity to the trojans. next: flowers, plants, fruits, and trees sacred texts esoteric index previous next p. 93 flowers, plants, fruits, and trees the yoni and phallus were worshiped by nearly all ancient peoples as appropriate symbols of god's creative power. the garden of eden, the ark, the gate of the temple, the veil of the mysteries, the vesica piscis or oval nimbus, and the holy grail are important yonic symbols; the pyramid, the obelisk, the cone, the candle, the tower, the celtic monolith, the spire, the campanile, the maypole, and the sacred spear are symbolic of the phallus. in treating the subject of priapic worship, too many modern authors judge pagan standards by their own and wallow in the m

he lower universe, like the mortal body of man, is but a garment, a motley costume, well likened to cap and bells. beneath the garments of the fool is the divine substance, however, of which the jester is but a shadow; this world is a mardi gras--a pageantry of divine sparks masked in the garb of fools. was not this zero card (the fool) placed in the tarot deck to deceive all who could not pierce the veil of illusion? the tarot cards were entrusted by the illumined hierophants of the mysteries into the keeping of the foolish and the ignorant, thus becoming playthings--in many instances even instruments of vice. man's evil habits therefore actually became the unconscious perpetuators of his philosophical precepts "we must admire the wisdom of the initiates" writes papus "who utilized vice a

the christian and jewish qabbalah. the temples of egyptian mysticism (from which the tabernacle was copied) were--according to their own priests--miniature representations of the universe. the solar system was always regarded as a great temple of initiation, which candidates entered through the gates of birth; after threading the tortuous passageways of earthly existence, they finally approached the veil of the great mystery--death--through whose gate they vanished back into the invisible world. socrates subtly reminded his disciples that death was, in reality, the great initiation, for his last words were "crito, i owe a cock to asclepius; will you remember to pay the debt (as the rooster was sacred to the gods and the sacrifice of this bird accompanied a candidate's introduction into th

nts that there was a third compartment which was formed by subdividing the holy place, at least hypothetically, into two chambers. the jewish historian is not very explicit in his description of this third room, and the majority of writers seem to have entirely overlooked and neglected this point, although josephus emphatically states that moses himself divided the inner tent into three sections. the veil separating the holy place from the holy of holies was hung across four pillars, which probably indicated in a subtle way the four elements, while at the entrance to the tent proper the jews placed seven pillars, referring to the seven senses and the seven vowels of the sacred name. that later only five pillars are mentioned may be accounted for by the fact that at the present time man has

MEANING OF MASONRY

g, like all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a vast organization like masonry was ordained merely to teach to grown-up men of the world the symbolical meaning of a few simple builders' tools, or to imp

world, from his prison-like husk of mortality, and from the daily burdens incident to existence in this lower plane of life. all that he fears is that when the time comes, he may not be free from those" stains of of falsehood and dishonour" those imperfections of his own nature, that may delay his after-progress. no! the death to which masonry alludes, using the analogy of bodily death and under the veil of a reference to it, is that death-in -life to a man's own lower self which st. paul referred to when he protested" i die daily" it is over the grave, not of one's dead body but of one's lower self, that the aspirant must walk before attaining to the heights. what is meant is that complete self-sacrifice and self-crucifixion which, as all religions teach, are essential before the soul ca

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 third degree; and in each there is a master whose death the aspirant is instructed he must imitate in his own person. in masonry that prototype is hiram abiff: but it must be made clear that there is no historical basis whatever for the legendary account of hiram's death. the entire story is symbolical and was purposely invented for the symboli

emporal buildings ought to be constructed. we know how to erect buildings to-day quite as well as our hebrew forefathers did who built the famous temple at jerusalem, and indeed a well known architect has stated that most of our london churches are, both for size and ornamentation, far larger and more splendid than that temple ever was. our duty then is to look behind the literal story; to pierce the veil of allegory contained in the great legend and to grasp the significance of its true purport. that which is lost is to be found, we are told, with the centre. but if we enquire what a centre is, the average mason will give you nothing more than the official, enigmatic and not very luminous answer that it is a point within a circle from which every part of the circumference is equidistant

MICHAEL FORD BOOK OF CAIN

w, black as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain

MICHAEL FORD WITCHMOON

asmodeus, the son/husband of lilith (as samael in some hebrew lore. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden! 51 51 by the full moon and the sun which both illuminate the inner space of my self, i grant this area protection and safety from that which would

52 clay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be done! come thou forth, mighty dead come thou forth -shades of the grave! i trample this cross in the name of the devil, hidden watcher of the path known as azazel! by baphomet shall this be done! 53 53 magickal weapons magick

r blood should be added as a gift to the dead. the night of vampiric rising and shape shifting has highest priority, revel and bask in the great glory that your very blood is of hecate! a bonfire should feature if outdoors in seclusion, a blaze to mirror the great sabbath feast of the spirit. 83 83 the rite should open with the witches rune and then intone "samhain, great god of the dead to which the veil is lifted: we call those of our blood, with our many desires, to walk! azazel, from the hidden forests of thy seraphim walk, to live within every grave, from which we too are come; and stalk with us the skies by night! this is our passion of shadows and of night, so our eyes burn as does thy great fire, thou that revealest, thou that becometh" celebrate with such a fury and rising ecstasy

fic associate god or goddess form of the higher famulus/angel/demon. seven: this is the path of over-stimulation and exhaustion, which ushers forth ones coming into being. this may be conducted for a period with devotion to the goddess babalon/lilith/az. that all sexual and physical acts are focused and dedication to ones becoming through her. your body shall be a temple in her name. 88 88 eight: the veil of anpu and the awakening of seker. the vampyric remanifestation. the dual ecstasies are intertwined and baphomet emerges as self. the death posture, focus of the vampyric mysteries of khem shall then the luciferian awakening come to pass. the 8-pointed path of luciferian and infernal becoming be undertaken through a period of 12 months. keep a journal of both dreams and workings to monit

e sorcerer, in whom the desire of belief is to awaken the onward and creative flow of inspiration. the gods speak through our sparkling inner sight, through our joy, anger, love and hate. the source and definition of spares sorcery lies within the witch cult that fueled his inspiration. yelg paterson, a figure shrouded in mystery, gives answers in the light of the moon between dusk and dawn where the veil is thin. any working to contact witch mother paterson demands individual interpretation or fictional inspiration to create belief, and later manifestation, within the individual. the zos kia cultus must be an individual development, created as his or her own system based around the alphabet of desire. the finer applications of such a system operate according to individual knowledge and in

night, casting transparent enveloping shadows veiling the secrets of infinite space beneath the flames of your sabbath. shine your star upon me, pleasure of the night mask, for i invoke the hidden mysteries! the spirit of the_ i invoke to become as thee and be thee! self love is the avatar of all gods, of which the sickle moon holds the very life! i breathe with the stealth of night to see beyond the veil of dreams" focus intently upon the sigil until you memorize it "awaken hecate! through the serpents kiss under the moon of blood our sleep becomes waking, memories of our past flesh become present memory" the sigil should now be consecrated with sexual fluid and then absorbed and destroyed. the sorcerer should now banish and forget. your dreams that evening, if you focus upon the spirit i

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

nd this posterity shall begeton the earth giants, not spiritual, but carnal.(book of enoch)i am offspring of the serpent-nature and a corruptor's son. i am the son of he who..sits onthe throne and has dominion over the creation beneath the heavens.(book of acts)only by magic could they be discovered, only by sound could their faces be seenbut yeknow, the masters were mighty in magic, able to lift the veil from the face of the serpent, ableto send him back to his place. came they to man and taught him the secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeat

n food,poisoned the lakes, slaughtered the best of the human gene pool in wars for profit,eradicated entire nations and indigenous peoples, enslaved the ancient races, dividedthe lands, incarcerated the innocent, martyred the meek and the sensitive, dug cavernsdeep into the tissues of the earth, altered the electromagnetic frequency of the humanbody through the misuse of electricity, torn through the veil of the subatomic realms,massacred millions with their nuclear and atomic assaults, messed with mind con-trol, perverted the subject of history, lead millions down the path of mania and selfdestruction through devastating psychedelic drugs, peddled all kinds of pharmaceuti-cal poisons, incubated every vice and addiction that one can imagine, imposed debtslavery, and basically industrialize

MICHAEL W FORD THE VAMPIRE GATE

l+ dubriel+ alhaziel+ lufexiel blackened demonic giant-spirits with venomous serpents coiled around them. saturn binah lucifuge sateriel (sataral: saturniel+ abnexiel+ tagariel+ asteriel+ reqraziel+ abholziel+ lareziel 54 binah are called the saterial or harasiel, the destroyers whose forms and appearances are gigantic black veiled heads with horns, and hideous eyes burning blood red seen through the veil, and they are followed by evil centaurs or bestial figures. using darkness and the night to take form and project in dreams. jupiter chesed astaroth gamehioth (gamchath: gabedriel+ amdebriel+ malexiel+ chedebriel+ a'othiel+ theriel gagh shekelah, the ones of chaos, and their forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel and related to de

MICHAEL WYNN THE SOUL TRAVELERS

in truth, there s nothing slow about it. the objects in the separate worlds are copies of each other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than

ngels, 4 reign supreme: michael, gabriel, raphael, and uriel. as stated earlier, each person is assigned a guardian angel at birth, and it is the duty of this angel to counteract the negative whispering which stream from that person s demonic counterpart. this guardian angel is not entirely a separate being but merely another part of the whole. it is this being, who is separated from the whole by the veil, that represents each person s direct connection to god. this entity does not tell lies nor commandeer freewill. contrary to popular belief, this being is solely interested in your spiritual fate, and does not concern itself with your mortal fate. put simply, if you re soul is more likely to enter into heaven by dying today, rather than years from now, your guardian angel will do nothing

lluminati practice the occult, and how few of them tell you how it s used. without magic, there is no occult; without magic, the occult is nothing more than a collection of symbolic folklore and superstitions, same as every other religion; without magic, the occultist has no more access to hidden truth than the rest of us and, like the rest of us, must wait for crumbs of wisdom from above to pass the veil and fall into their lap. the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he

mysteriously. and naturally, there are those in the occult who say that a ghost truly is the dead spirit of a strong-willed person or warlock, both of which are said to be more likely to survive the transition into death. ancient man also understood the inherent power of location. in is believed by occultists, both modern and otherwise, that there are some points on the surface of the earth where the veil between our world and the spirit world (or the past) is extremely thin. and when certain random conditions conspire, the veil between the worlds is completely lifted, allowing those on both sides to interact temporarily. i have even heard that on nights such as halloween, the veil is thinner at all points. traditionally ancient man marked these locations with massive stone monuments and s

y magic rituals and rites of transformation at these locations. but these special locations on earth s surface don t occur only as hotspots, but also as linear paths that circled the earth. in the past, these paths were called dragon paths or dragon lines, but the modern term for these linear-shaped regions is ley lines. these geometrically inclined paths may not represent the only weak points in the veil but, perhaps, the haunted house represents a less organized--michael wynn's "the soul travelers" 51 small, and randomly placed speckle painted on the globe. intention and the tides of time [3.4] all of us are familiar with the power of intention, whether consciously or unconsciously. sometimes people can be made upset by the mere mention of an undesired, yet extremely unlikely, fate; as i

sts between the lower self and the higher self. the magician seeks to merge these two aspects of the self by crossing the abyss, and bringing himself into unity with his higher self. in freemasonry, and also lodges derived from the order of the golden dawn, 2 pillars are used to symbolize this divide between the light and the darkness. often a curtain is placed between these 2 pillars symbolizing the veil that exists--michael wynn's "the soul travelers" 59 betweens the selves of light and darkness. there is another kind of spiritual transformation available to those black magicians who walk the left hand path, often called satanism. these magicians, using the power of the fallen angels lucifer and lilith, are unified with both the angelic and demonic counterparts; human beings who have und

nto secrets. secondly, they only did so to--michael wynn's "the soul travelers" 66 continue maintaining a power structure using sorcery. and thirdly, just because i didn t hear it from the dark brotherhood, or see it in a scrying mirror, does not mean i should be left with lies regarding things like atlantis. there is a day coming when the vampires will unveil themselves and walk in the open, but the veil of lies surrounding humanity s past will remain (i ve seen the movies and tv shows, i know you re preparing us to go public) unbeknownst to most, the highest achievement for the satanist is self-deification through magic. in this, the dark powers of magic, namely lucifer and lilith (babylon, are called upon to perform a surgical operation on the spirit of the satanist. after being summone

MICHAEL W FORD NOX UMBRA

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

and introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itseif is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul its

large machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, f

see, with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark th

is plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee- eyes which see beyond the veil, mouth of crystals and essence storing objects, horns of five which form the pentagram of the fallen seraphs, infernal flesh formed in fire, serpent skin of stealth and wisdom, blade of azrail's sunless domain, the very pleasures of the necromance- i summon thee unto this vessel, rest and grow strong within it, be as with my temple to hunt, protect and make flesh to that which i so desire

MORALS AND DOGMA

for us, and which many painters of the middle age have reproduced by this description, is a monument at once philosophical and magical. it is a most complete moral synthesis, and at the same time the most audacious demonstration ever given of the grand arcanum, of that secret whose revelation would overturn earth and heaven. let no one expect us to give them its explanation! he who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which

re the fruit of false and pernicious doctrines, moral, political, and religious, than of vicious inclinations. much of the masonic secret manifests itself, without revealing it, to him who even partially comprehends all the decrees in proportion as he receives them; and particularly to those who advance to the highest degrees of the ancient and accepted scottish rite. that rite raises a corner of the veil, even in the degree of apprentice; for it there declares that masonry is a _worship. masonry labors to improve the social order by enlightening men's minds, warming their hearts with the love of the good, inspiring them with the great principle of human fraternity, and requiring of its disciples that their language and actions shall conform to that principle, that they shall enlighten eac

ceremonies of initiation were originally few and simple. as the great truths of the primitive revelation faded out of the memories of the masses of the people, and wickedness became rife upon the earth, it became necessary to discriminate, to require longer probation and satisfactory tests of the candidates, and by spreading around what at first were rather schools of instruction than mysteries, the veil of secrecy, and the pomp of ceremony, to heighten the opinion of their value and importance. whatever pictures later and especially christian writers may draw of the mysteries, they must, not only originally, but for many ages, have continued pure; and the doctrines of natural religion and morals there taught, have been of the highest importance; because both the most virtuous as well as

and the states of reward and punishment after death. the uninitiated were deemed profane, unworthy of public employment or private confidence, sometimes proscribed as atheists, and certain of ever-lasting punishment beyond the grave. all persons were initiated into the lesser mysteries; but few attained the greater, in which the true spirit of them, and most of their secret doctrines were hidden. the veil of secrecy was impenetrable, sealed by oaths and penalties the most tremendous and appalling. it was by initiation only, that a knowledge of the hieroglyphics could be obtained, with which the walls, columns, and ceilings of the temples were decorated, and which, believed to have been communicated to the priests by revelation from the celestial deities, the youth of all ranks were laudabl

the gravity and dignity of the actors and the majesty of the ceremonial; and fear and hope, sadness and delight, were in turns excited. the hierophants, men of intellect, and well understanding the disposition of the people and the art of controlling them, used every appliance to attain that object, and give importance and impressiveness to their ceremonies. as they covered those ceremonies with the veil of secrecy, so they preferred that night should cover them with its wings. obscurity adds to impressiveness, and assists illusion; and they used it to produce an effect upon the astonished initiate. the ceremonies were conducted in caverns dimly lighted: thick groves were planted around the temples, to produce that gloom that impresses the mind with a religious awe. the very word _mystery

e people to their sanctuaries, and to induce them to seek to obtain lessons from which they would perhaps have turned away with indifference, if they had been pressed upon them. in this spirit of mystery they professed to imitate the deity, who hides himself from our senses, and conceals from us the springs by which he moves the universe. they admitted that they concealed the highest truths under the veil of allegory, the more to excite the curiosity of men, and to urge them to investigation. the secrecy in which they buried their mysteries, had that end. those to whom they were confided, bound themselves, by the most fearful oaths, never to reveal them. they were not allowed even to speak of these important secrets with any others than the initiated; and the penalty of death was pronounce

ed the palm of antiquity with egypt. they, more than any other people, mingled allegory with their religious worship, and were great inventors of fables; and their sacred traditions as to cybele and atys, whom all admit to be phrygian gods, were very various. in all, as we learn from julius firmicus, they represented by allegory the phenomena of nature, and the succession of physical facts, under the veil of a marvellous history. their feasts occurred at the equinoxes, commencing with lamentation, mourning, groans, and pitiful cries for the death of atys; and ending with rejoicings at his restoration to life. we shall not recite the different versions of the legend of atys and cybele, given by julius firmicus, diodorus, arnobius, lactantius, servius, saint augustine, and pausanias. it is e

which act his priests imitated him. the feast of the passion of atys continued three days; the first of which was passed in mourning and tears; to which afterward clamorous rejoicings succeeded; by which, macrobius says, the sun was adored under the name of atys. the ceremonies were all allegorical, some of which, according to the emperor julian, could be explained, but more remained covered with the veil of mystery. thus it is that symbols, outlast their explanations, as many have done in masonry, and ignorance and rashness substitute new ones. in another legend, given by pausanias, atys dies, wounded like adonis by a wild boar in the organs of generation; a mutilation with which all the legends ended. the pine-tree under which he was said to have died, was sacred to him; and was found up

mothrace were the heavens and the earth, considered as first causes or primal gods, and as male and female agents, one bearing to the other the relations that the soul and principle of movement bear to the body or the matter that receives them. these were the gods revered in the mysteries of that island, as they were in the orgies of ph nicia. everywhere the sacred body of nature was covered with the veil of allegory, which concealed it from the profane, and allowed it to be seen only by the sage who thought it worthy to be the object of his study and investigation. she showed herself to those only who loved her in spirit and in truth, and she abandoned the indifferent and careless to error and to ignorance "the sages of greece" says pausanias "never wrote otherwise than in an enigmatical

MOTTA MARCELO THE COMMENTARIES OF AL

aiwass, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is

e highest grades of initiation; but the above should suffice the average intelligence) we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the

purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. mohammed struck at the root of the insane superstition of tabu with his word "women are your field; go in unto them as ye will" he only struc

uck at the root of the insane superstition of tabu with his word "women are your field; go in unto them as ye will" he only struck half the blow. i say: go in unto them as ye will and they will. two-thirds of modern misery spring from woman's sexual dissatisfaction (readers will please note that this was written in the early twenties, almost forty years before the kinsey report on women tore down the veil of male hypocrisy in american society) a dissatisfied woman is a curse to herself and to everybody in her neighbourhood. women must learn to let themselves enjoy without fear or shame, and both men and women must be trained in the technique of sex. sex-repression leads to neurosis, and is the cause of social unrest. ignorance of sexual technique leads to disappointment, even where passion

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ch is the capital rule of freemasonry, has often been either systematically overlooked or cursorily addressed on the broader historical plane. some scholars have even believed freemasonry's symbolism and history to be two separate domains, while others, conversely, have confused symbolism and history, boiling down both to a single reduction and seeking to deduce the meaning of one from the other. the veil formed by these symbols words, figures, and signs has concealed the structures and realities from them. we must hasten to pay a well-deserved homage to this research, however, specifically to the remarkable works published since 1886 by the london study lodge quatuor coronati no. 2076, which has brought to light a significant number of old, specifically british documents. myriad brilliant

ONYX TABLET OF SET

set can boast of those rare cases within our ranks. q.e.d. the association with our school, the peristyle, is mandatory for this stage of initiation. we as pupils and also our own pupils entered the gates of thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this

l be reached! he will die rich and smart! to his eyes, all the changes in him he can see. his brain is fuller, his coffers are abundant, and his mien is enhanced. but he is the same man, and this he cannot see! the fire of lucifer will burn you beyond recognition! the transmutation of your being, when nearing completion of this stage, will horrify you. sometimes it will offend you. the light from the veil (grail, however, is warm and all-embracing. you will reach out to it and claim it as part of your new self. this you must do or go back to a dire fate. you will rise out of the embers where masses of forgotten and discarded existences have died and passed into nothingness. you will stand on the threshold of becoming. all of those causal spirits of past and present understandings tempt you

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

e keter of that partzuf, and keter is synonymous with will, as we have explained [betzalel] therefore made three arks, one within the other, for the brain also possesses three shells: the thick membrane, the thin membrane, and the skull, above which is the skin. just as yesod possesses three gshells, h so does chochmah, or the brain in general. the skull is the ark-cover (kaporet, and the skin is the veil that separates between the holy and the mundane, i.e, the head from the body. here, the holy of holies is the ghead h of creation, while the outer chamber of the tabernacle is the gbody. h the holy of holies measured three cubits long, while the outer chamber measured seven. this is a clear indication that the inner chamber (the holy of holies) is to be associated with the intellect (or g

and female. the difference, however, is this: the male and female evil partzufim possess only two gbrains h [i.e, chochmah and binah, while the male holy partzufim possess three: chochmah, binah, and da fat. the holy female partzufim also only possess two gbrains h [i.e, chochmah and binah, for, as we are taught, gwomen fs da fat is light. h3 chochmah is the flash of insight that pierces through the veil of the sub- or super-conscious into the conscious mind. it is an ephemeral experience, since by its very nature an insight is foreign to the mental structure into which it is introduced. being a foreign entity, if it is not in some way integrated into the mind, it will simply disappear and be forgotten. therefore, the task of binah is to integrate this new insight into the mental structur

contraction process is likened to piercing small holes in a veil that shields a bright, intense light, allowing only small rays of light to penetrate it and be visible from the outside. once this light has reached its destination, the holes must then be closed in order to prevent the light from shining elsewhere. if we allegorically consider the sefirot the ggarment h of the divine form or body, the veil hiding their light from the lower worlds may be conceived of as a coat of armor, which has many holes in it (for the light to issue through. these holes are covered by scales to prevent arrows entering it, or, in our analogy, prevent light from issuing where it is not wanted and thus granting power to evil. rabbi shneur zalman explains that this preventative power is part of the effect of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

d faith to him that liveth and triumpheth. whose beginning is not nor end cannot be. who shineth as a flame in the midst of your palaces and reigneth amongst you as the balance of righteousness and truth. move therefore and show yourselves. open the mysteries of your creation. be friendly unto me, for 1 am the servant of the same your god, a true worshipper of the highest" this grade, referred to the veil paroketh, which separates the first and second orders, is intermediate between the purely elemental grades and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns

the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpo

booby trap which was set up in the order- of doing but one of these ceremonies, or superficially employing any phase of the system as though to pass an examination, and considering in consequence that he is the master of the technique. my work is now done "let us work, therefore, my brethren and effect righteousness, because the night cometh when no man shall labour. may the light which is behind the veil shine through you from your throne in the east on the fratres and sorores of the order and lead them to the perfect day, when the glory of this world passes and a great light shines over the splendid sea" book one <99> book one first knowledge lecture 1. the four elements of the ancients are duplicated conditions of: heat and dryness fire a heat and moisture air a cold and d yness earth b

as having the fluid change back to a clear fluid (e.g. when there is too little of one of the two ingredients. g.w. 41n the original, the first sign reference was to the neophyte sign and the second was to the grade sign. only the s i p of the enterer is made when assing the throne of the east to project into the vortex a out the temple ener receivei'fmm the throne at the oint of the rendering of the veil. to make the sign of silence, after making the sign of tfe enter er, would block the flow of this ener and actually be counterproductive to what you wish to accomplish in the circumambztion. g.w. 128 the golden dawn: volume 11 book two hiero (one knock) kerux on hearing the hierophant's knock, goes to the north east, to hierophant's right, faces west, raising his lamp and wand and says: k

is throne. the powers of these 7 letters are also shown forth in the 7 palaces of assiah, and the seven stars of that vision are the 7 archangels who file them. he leads neophyte to w -of altar, and returns to his place, and is seated. hierophant comes to e. ofaltar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolising the ten sephiroth of which the basal one is malkuth, the realisation of the res

it refers to the universe as composed of the four elements, to the kerubim, to the qlippoth, and to the astral plane. it is the reflection of the sphere of saturn. it represents the connecting and binding link between the material and formative worlds, assiah and yetsirah, and necessarily passes through the astral plane, the abode of the elementals and the shells of the dead. it is the rending of the veil of the tabernacle, whereon the kerubim and the palm trees are depicted. it is the passing of the gate of eden. hierophant rises and leads zelator to the west ofaltar. hedraws attention to the key of the universe. these ideas are symbolically resumed in the representation of the twenty first key of the tarot, in front of you. within the oval formed of the 72 circles, is a female form, nude

d on the enta-gon, and the blue-cup painted on an orange lamen with eight sides. the hiereus lamen is, in reality, a modification of the design on the' ar thp entacle. h.s. ritual of the portal 199 hegemon- black cassock, white cloak, red shoes, yellow and purple nemyss, mitre-headed sceptre, lamen of red and blue hexagram on white ground, yellow collar, rose leaves. opening chief adept is behind the veil in the east, symbolically in tiphareth-other offcers in their sephirotic stations- third adept in the north east <157> second adept in the south east- hiereus in west, hegemon east of altar' the hall is in darkness, the elemental lamps unlit- no lights except those burning behind the veil and shaded candles for officers. any members attending must give the portal si s on entering the temp

gns cross with lighted candle. hiereus goes to east, begins lesser ban. ritual of pentagram. when he returns east all officers and members make qabalistic cross, facing east and repeat words with him. hiereus returns to place west and makes= sign. hegemon in the east makes= sign and knocks. third adept in north makes= sign and knocks' o t eto the opening description. chief adept tiphareth (behind the veil) spirit second adept netzach= fire third adept hod= water hiereus malkuth (all give) earth hegemon yesod a= air at this point in the ceremony,the spirit is about to descend onto its throne-chariot of the elements. h.s 'to really comprehend the ritual of the portal and the ceremony= grade of adeptus minor one should re-read mathers lecture "the microcosm-man" on p. 203 of book one, especia

en,very honourable third adept, is the additional mystic title bestowed upon a philosophus as a link with the second order? 3rd ad. phrath, the fourth river of eden. hiereus tau. heg resh. 3rd ad. peh <159> ch. ad. very honourable second adept, what may be added to this word? 2nd ad. kaph (knock) hiereus tau (knock) heg resh (knock) 3rd ad. peh (knock) ch. ad. the whole word is paroketh, which is the veil of the tabernacle. a11 make signs of rending of the veil. ch. ad (knocks) in and by that word, i permit the portal of the vault of the adepti to be opened. second and third adepts draw aside curtains revealing chief adept who rises with pentacle and taper in left hand, sceptre in right. let us establish the dominion of the mystic eth over the four elements. chiefadept faces east. all face

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ed table,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god

ies partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed to the east. the password of this northern gate is 'terrigena (of the earth).by the initials of your four passwords, you form the word f. i .a. t.the zelator is conducted to the east in front of the celebrant, and has completed a square with fourcardinal points by his journey. the veil is removed. the zelator is now west of the altar, thecelebrant on the east. zelator places crux on bible, and stands with his arms in form of a. cross.celebrant:place now the crux you hold upon the holy volume and imitate again its form, for this is the'f.i.a.t' of the almighty, that if you do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdra

e contemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises the ardent desire forrefreshing life, the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new exi

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

waite dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the in

ike a remorse; it will people your imagination with chimeras, and will drive you through folly to despair. you will endeavour to laugh at it, and will only gnash your teeth; it will be like the file in the fable which the serpent tried to bite, but it destroyed all his teeth. let us now enter on the series of initiations. i have said that revelation is the word. as a fact, the word, or speech, is the veil of being and the characteristic sign of life. every form is the veil of a word, because the idea which is the mother of the word is the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole d

and some manuscripts of this father of modern cartomancers are in the hands of a paris bookseller who has been good enough to let us examine them. their most remarkable points are the obstinate perseverance and incontestable good faith of the author, who all his life perceived the grandeur of the occult sciences, but was destined to die at the gate of the sanctuary without ever penetrating behind the veil. he had little esteem for agrippa, made much of jean belot and knew nothing of the philosophy of paracelsus; but he possessed a highly-trained intuition and great persistence of will, though his fancy exceeded his judgement. his endowments were insufficient for a magus and more than were needed for a skilful and accredited diviner of the vulgar order. hence etteilla had a fashionable succ

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

ime: gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas, and we are about to rend for the first time, after so many centuries, the veil of the occult sanctuary. to reveal the holiness of mysteries is to provide a remedy for their profanation. such is the thought which sustains our courage and enables us to face all the perils of this enterprise, possibly the most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the o

e produced at any future period. this volume is their criterion, in which they find the prototype of everything that exists by the facility which it offers for analysing, making abstractions, forming a species of intellectual world and creating all possible things. see the philosophical, theosophical, micro-cosmic cards. h (conspiracy against the catholic religion and sovereigns, by the author of the veil raised for the curious. paris: crapard. 1792) the true initiates, we repeat, who held the secret of the tarot among their greatest mysteries, refrained carefully from protesting against the errors of etteilla and left him to reveil instead of reveal the arcana of the true clavicles of solomon. hence it is not without profound astonishment that we have discovered intact and still unknown t

seek to popularize the discoveries of science among gross and ignorant men, destitute of the most simple elementary notions; let him say, for example, that the earth revolves and that it is shaped like an egg: what resource has the barbarian who hears him except to believe? is it not plain that every proposition of this nature becomes for him a dogma from on high, an article of faith? and is not the veil of a wise allegory sufficient to make it a mythos? in the schools of seers the terrestrial globe was represented by an egg of pasteboard or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of her

RUBY TABLET OF SET

en have in and of themselves. they have it by virtue of their generation. they must take hold on this means, and use it to achieve their escape from their cosmic prison and find freedom in the pleroma. 1. the myth of pistis sophia "in the beginning she (pistis sophia) was in the thirteenth aeon with her companion aeons. by order of the first mystery, she gazed into the height and saw the light of the veil of the treasure of light, and desired to ascend into that glorious realm, but could not. she ceased to do the mystery of the thirteenth aeon and ever sang hymns to the light she had seen. hereupon the rulers in the twelve aeons below hated her, because she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be above them all" i

is the true deceiver of multitudes? and, if satan desireth not thy soul, what does jehovah intend to do with it, and why? apollyon: revelation 9:11 and they had a king over them, which is the angel of the bottomless pit, whose name in hebrew is abaddon, but in the greek tongue hath his name apollyon. the satanic destroyer does not destroy flesh and blood or property. the satanic apollyon destroys the veil of blindness from the human psyche. the destroyer is highly effective and powerful at reaching deep within such psyche for such purpose. for this purpose apollyon is swift and effective. beelzebub: matthew 12:24 but when the pharisees heard it, they said, this fellow doth not cast out devils, but by beelzebub the prince of devils. i see here that the religious leaders of the day recognize

et [whose color is red] than to nuit [whose colors are blue& gold. purple is the color of a magus, and green the blending of the colors of nuit. 51. purple beyond purple: it is the light higher than eyesight. the "vision" of a magus extends beyond the scope of the normal range of eyesight, just as ultraviolet is beyond violet in the visible spectrum. 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. the "lying spectre of the centuries" is osiris, the death-oriented god of the aeon preceding that of horus. the "vices" of emotional excess a

least futile, and more often dangerous, degrading, and/or ridiculous. at the other extreme are the compulsively cerebral schools of modern thelemite thought. such devotees are enthusiastic about crowley the metaphysician, but quite uncomfortable about crowley the sensualist. so they practice a quaintly "proper" version of his magick: when the text of his gnostic mass calls for the priest to part the veil of the priestess with his lance, such practitioners dutifully brush aside a veil with a ceremonial spear! 71. but exceed! exceed! again this verse captures an extremely significant aspect of crowley's philosophy. as he observes in letter #33 of magick without tears, the aristotelian golden mean "is more valuable as the extremes which it summarizes are distant from each other" the depth of

make a question possible; therefore, every question contains its own answer. thus it was that xem came to be pronounced; thus it is that xem shall be known. not unlike the diabolicon, many of the secrets of xem are cloaked in myths- but of ancient egypt (khem) rather than of the hebrews. and so it is to khem that some of xem's initiates shall frequently turn. their intention will be to strip away the veil which hides the mysteries beyond. this veil is extremely complex and confusing, and that fact only strengthens the importance of learning the language of xem, that language which can only be learned with the intelligence of the heart and which must be preceded by question. the frequent concentration on khem by xem's scavengers does not imply an attempt by them to rebuild khem. xem is a co

s was able to say this "the components of this complex are distinct in their functions and are intricately interwoven. the components are the t.s, the temple of set, the order of set, the initiatory degrees, the council of nine, the high priesthood, majestic man or king/pharaoh, and xem" key #2 brought out that there is a balance between the seen and the unseen and so it is with the t.s. inc. and the veil it presents to the initiated. magus barrett describes the "t.s (inc" as. the manifestation of the temple of set in the temporal or mundane world" brief, but it says a great deal when one is on this side of the temple walls. the t.s. inc. does a number of things it fulfills the legal needs of the religious organization, assists its own, and makes the temple of set more or less invisible to

of impenetrable darkness- yet paradoxically contains all the keys necessary to the unlocking of its own mystery. and so it is with every true rune. it seals out the unworthy and seals in the secret upon the heart of every knight or dame who has partaken of its essence. those who are without move only in curved space, i.e: in the mundane space/time continuum. but those with the power to penetrate the veil and go beyond the barrier can move in angled space, i.e. the realms of the nine angles. the angles have power over the rings, just as consciousness can have dominion over nature. the seal contains three separate types of figures: the pentagram, the trapezoid, and the ring(s, two angled and two curved. each of these three figures are important and unique elements in the complex all are nee

h offers the most aid and guidance to the seeker, as there are many on the way to offer assistance. much knowledge rests in the temple of earth. the magus of the aon is generous in the distribution of this knowledge, and others too are teachers and guides. the seeker must extract all that he can from this school, for if not, he cannot hope to go further and enter the inner temple. wherein is kept the veil. the way of xepera is the path of transmutation. as with the cup of knowledge, the substance within, when drunk, is transformed, and therefore transforms its receptor. likewise when the one who hopes to become drinks of the cup with fervor and unblemished work, he is transformed. he is nearing the sanctuary. this wine of learning, through black magic, has become a fire, a flame- gifted ye

andle, and say] the shadows of the nine have gathered from the south and from the west. with eyes as brilliant as molten silver, they gaze upon you and their voices fill your hearts and minds with whispered chaos- in a language that only the elect may dare to interpret! behold the nine whom we have summoned! immortality [shetat. spoken by xa nepthys] from beyond the great pentagram i gaze through the veil of immortality. i send forth my will and move between universes to once again stand among and with you, my dark brothers and sisters; for it is but our mortal shell that binds us to this earth plane, and once passed free of these constraints, our immortal selves manifest in countless ways according to our wills. i join with you in concert this night to work the great black magic. i am wit

SALMANRUSHDIE THESATANICVERSES

he blood--wine that must no longer be drunk. history the intoxicant, the creation and possession of the devil, of the great shaitan, the greatest of the lies- progress, science, rights- against which the imam has set his face. history is a deviation from the path, knowledge is a delusion, because the sum of knowledge was complete on the day allah finished his revelation to mahound "we will unmake the veil of history" bilal declaims into the listening night "and when it is unravelled, we will see paradise standing there, in all its glory and light" the imam chose bilal for this task on account of the beauty of his voice, which in its previous incarnation succeeded in climbing the everest of the hit parade, not once but a dozen times, to the very top. the voice is rich and authoritative, a v

with her, or will you lock her up until she goes away- here she jabbed an ominous finger at the sky"_forever" guiltily, mirza saeed promised to consider the idea "what are you waiting for" she cried in triumph "you big softo? you. you _hamlet" his mother-in-law's attack brought on one of the periodic bouts of self-reproach which had been plaguing mirza saced ever since he persuaded mishal to take the veil. to console himself he settled down to read tagore's story _ghare-baire_ in which a zamindar persuades his wife to come out of purdah, whereupon she takes up with a firebrand politico involved in the "swadeshi" campaign, and the zamindar winds up dead. the novel cheered him up momentarily, but then his suspicions returned. had he been sincere in the reasons he gave his wife, or was he sim

still- sleeping form of the gigantic man literally lift off its bunk under the malign influence of the dream and plunge to the floor. a loud, snap was heard by both officers; it was the sound of dr. uhuru simba's neck breaking. death had been instantaneous. the dead man's minuscule mother, antoinette roberts, standing in a cheap black hat and dress on the back of her younger son's pick-up truck, the veil of mourning pushed defiantly back off her face, was not slow to seize upon inspector kinch's words and hurl them back into his florid, loose-chinned, impotent face, whose hangdog expression bore witness to the humiliation of being referred to by his brother officers as _niggerjimmy_ and, worse _mushroom, meaning that he was kept permanently in the dark, and from time to time- for example

SATANGEL

the way being opened, and the sorcerer being thus empowered, it may be directed in any of a thousand different ways. servitors may be given form, planetary telesmata charged, or further acts of evocation and spirit binding may be performed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man

scourge of god may be obedient unto me! north: earth i invoke thee ma barraio ioel kotha athor-ebal- o abraot hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me! spirit active: rending the veil hear me aot abaot bas-aum isak sabaot iao this is the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in th

uler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the water; of whirling air, and of rushing fire, and every spell and scourge of god may be obedient unto me [here takes place the binding and commanding, to whatever act of sorcery is voiced and willed] spirit passive: closing the veil hear me ieou pur iou pur iaoth iaeo ioou abrasax sabriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of earth i am he whose m

SATANIC BIBLE

much pomp and ceremony as possible. after one's own birthday, the two major satanic holidays are walpurgisnacht and halloween (or all hallows' eve. st. walpurgis- or walpurga, or walburga, depending upon the time and area in which one is referring to her- was born in sussex about the end of the seventh or the beginning of the eighth century, and was educated at winburn, dorset, where after taking the veil, she remained for twenty-five years. she then, at the instance of her uncle, st. boniface, and her brother, st. wilibald, set out along with some other nuns to found religious houses in germany. her first settlement was at bischofsheim in the diocese of mainz, and two years later (754 a.d) she became abbess of the benedictine nunnery at heidenheim, within her brother wilibald's diocese of

SATANIC RITUALS

nts the cup to each of the members of the assemblage, first to the deacon, followed by the subdeacon, then the others in order of rank and/or seniority in the order. in administering the cup to each, he uses the following words] celebrant: accipe calicem voluptatis carnis in nomine domini inferi [when all have drunk, the drained chalice is replaced on the altar, the paten placed on top of it, and the veil placed over both. the celebrant then extends his hands, palms downward, and recites the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he then bows before the. altar and turns to give the blessing of satan to t

e lebt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and creep into the great councils of those without, and stop the way of those who would detain us. i decree that the glamour be lifted, revealing the face of the serpent. by the sounds ye shall see the face of the serpent, so learn well the word that only a man can pronounce. thus, i lift the veil from the serpent and cast him forth among men. oh hear! the serpent liveth, in a place that is open at times to the world. unsichtbar geht sie mitten unter uns und so beschleichen wir die nacht unsichtbar so gut wie m glich und neu durch die winkel m gen wir sichtbar sein und f r jene, die nicht sehen, seien die augen geblendet durch die m htsteine der gerechtigkeit. ich sage zu denen, di

beyond. for know ye well, that the dwellers in the abyss hunt souls like unto thine to hold in their thrall. listen o man of clouded brain and heed ye my warning: move ye not in angles, but curved dimensions, and if while loose from thy body thou hearest the sound like the bay of hounds clamoring increasingly through thy being, retreat, if thou art nimble, to thy body through cycles and penetrate the veil no more! ich kenne alle die im licht der erkl rten rechm ssigkeit verweilen, dass andere, die die schl ssel and winkel kennen das tot ge ffnet haben und f r eine r ckkehr ist es zu sp t. ihr habt den schl ssel erhalten, aber eure gehirne sind klein und begreifen nicht das wort. deswegen h rt den klang, den grossen glockenklang der bellenden hunde. sie sind hattn ckig und ausdauernd und si

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

r wealth to insure the survival of both their family and their new faith. khadijah has long been revered in the muslim world as a symbol of virtue and loyalty. for more information books razwy, syed a. a. khadijah tul kubra: the wife of the prophet muhammad: may allah be pleased with her: a short history of her life. elmhurst, ny: tahrike tarsile qur an, 1944. periodicals beyer, lisa. life behind the veil. time (november 1, 1990: 37. web sites al-jibouri, yasin t. khadijah daughter of khuwaylid: wife of prophet muhammad (pbuh. al-islam.org. http//al-islam.org/biographies/khadijah. htm (accessed on june 2, 2006. marriage of khadijah. islamic web. http//www.islamicweb.com/history/ khadijah.htm (accessed on june 2, 2006. 202 world religions: biographies khadijah where to learn more the follow

e reduced to thought, even by thinking hundreds of thousands of times. by remaining silent, inner silence is not obtained, even by remaining lovingly absorbed deep within. the hunger of the hungry is not appeased, even by piling up loads of worldly goods. hundreds of thousands of clever tricks, but not even one of them will go along with you in the end. so how can you become truthful? and how can the veil of illusion be torn away? o nanak, it is written that you shall obey the hukam of his command, and walk in the way of his will. by his command, bodies are created; his command cannot be described. by his command, souls come into being; by his command, glory and greatness are obtained. by his command, some are high and some are low; by his written command, pain and pleasure are obtained. s

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

strong. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them and they become weak and lost, seeking a master who will guide the

r the benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combined forces, known but as yet unexplained by the great academic minds. this book is about that force, the all, man, and those who have been sent to help him find his way by achieving the knowing. their directive is to bridge the veil of mists and carry the keys of spiritual freedom to mankind. their purpose is to aid and assist all men and women who freely ask to travel the left hand path to spiritual fulfillment. however, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to

e who knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both positive and negative experiences can be great teachers whe ther the events concerned are our own or those of others. the future has yet to come and is mostly hidden somewhere behind the veil. therefore, all must live in the here and now. the trick is to focus on what we are doing while we are doing it. this involves being in control of our thinking and our emotions. there are those who run free, mindlessly doing whatever seems like a passable idea at the time, never weighing past successes or failures or having any concern about how their actions may affect future events. the

tion. always counter such by using your wisdom, knowledge, and such assets as you can muster at a given time. remain free, even if you have to take drastic action. the second principle adepts build their house on a strong foundation. man has two natures, one physical and one spiritual. the physical body lives in the here and now, the spiritual body lives in the there and then on the other side of the veil. both bodies must be well supported and maintained for the whole person to gain fulfillment. the two bodies are interlinked, and at birth, the spiritual supports the physical. then as the body grows, the prime consciousness moves to the physical body in order to maintain it. however, the spiritual nature of a person should not be left to atrophy as later, when the physical body begins to

om and knowledge are easy to carry and easier to spread for when the dark times come, all are eager to hear. it is the application that is difficult. to move ideas and concepts into reality requires physical work. that is why we are as much concerned with the physical side of our adapts as their spiritual sides. knowing how to build a house won't get it built anymore than knowing how to transcend the veil will make a person whole. it all has to come together in one place at one time to be of any value. therefore, adepts often have to get their hands dirty and raise a sweat to get things accomplished. often we have to use incentives to get our students to actually do anything. however, once they see some solid results, the next step usually requires much less prodding. therefore, one who kn

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

said, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his turn he surveyed me with deliberate surprise "who but a rosicrucian could explain the rosicrucian mysteries! and can you imagine that any members of that sect, the most jealous of all secret societies, would themselves lift the veil that hides the isis of their wisdom from the world "aha" thought i "this, then, is 'the august fraternity' of which you spoke. heaven be praised! i certainly have stumbled on one of the brotherhood "but" i said aloud "if not in books, sir, where else am i to obtain information? nowadays one can hazard nothing in print without authority, and one may scarcely quote shakespeare without citin

her as if to think of thee sufficed to remove every fetter from my spirit. i float in the still seas of light, and nothing seems too high for my wings, too glorious for my eyes. it was mine ignorance that made me fear thee. a knowledge that is not in books seems to breathe around thee as an atmosphere. how little have i read! how little have i learned! yet when thou art by my side, it seems as if the veil were lifted from all wisdom and all nature. i startle when i look even at the words i have written; they seem not to come from myself, but are the signs of another language which thou hast taught my heart, and which my hand traces rapidly, as at thy dictation. sometimes, while i write or muse, i could fancy that i heard light wings hovering around me, and saw dim shapes of beauty floating

st state of being; and as yet thou art on the threshold of the first" as mejnour spoke, the distant vessel spread its sails to the wind, and moved slowly along the deep. glyndon sighed, and the pupil and the master retraced their steps towards the city. book iv. the dweller of the threshold. bey hinter ihm was will! ich heb ihn auf "das verschleierte bildzu sais (be behind what there may, i raise the veil) chapter 4.i. come vittima io vengo all' ara "metast" at. ii. sc. 7 (as a victim i go to the altar) it was about a month after the date of zanoni's departure and glyndon's introduction to mejnour, when two englishmen were walking, arm-inarm, through the toledo "i tell you" said one (who spoke warmly "that if you have a particle of common-sense left in you, you will accompany me to england

built, and who, in his inscrutable existence, might behold the mountain shattered from its base. book v. the effects of the elixir. chapter 5.i. frommet's den schleier aufzuheben, wo das nahe schreckness droht? nur das irrthum ist das leben und das wissen ist der tod, schiller, kassandro. delusion is the life we live and knowledge death; oh wherefore, then, to sight the coming evils give and lift the veil of fate to man? zwei seelen wohnen, ach! in meiner brust (two souls dwell, alas! in my breast. was stehst du so, und blickst erstaunt hinaus (why standest thou so, and lookest out astonished "faust" it will be remembered that we left master paolo by the bedside of glyndon; and as, waking from that profound slumber, the recollections of the past night came horribly back to his mind, the en

t and new-born energy which will not suffer thee to repose. as thou directest it, must thou believe it to be the emanation of thine evil genius or thy good "but woe to thee! insect meshed in the web in which thou hast entangled limbs and wings! thou hast not only inhaled the elixir, thou hast conjured the spectre; of all the tribes of the space, no foe is so malignant to man, and thou hast lifted the veil from thy gaze. i cannot restore to thee the happy dimness of thy vision. know, at least, that all of us the highest and the wisest who have, in sober truth, passed beyond the threshold, have had, as our first fearful task, to master and subdue its grisly and appalling guardian. know that thou canst deliver thyself from those livid eyes, know that, while they haunt, they cannot harm, if th

ng save the subtle life that yet animated the frame to which the inhalations of the elixir had given vigour and energy beyond the strength of the strongest, could have survived that awful hour. better to wake in the catacombs and see the buried rise from their cerements, and hear the ghouls, in their horrid orgies, amongst the festering ghastliness of corruption, than to front those features when the veil was lifted, and listen to that whispered voice. the next day glyndon fled from the ruined castle. with what hopes of starry light had he crossed the threshold; with what memories to shudder evermore at the darkness did he look back at the frown of its time-worn towers! chapter 5.ii. faust: wohin soll es nun gehm? mephist: wohin es dir gefallt. wir sehn die kleine, dann die grosse welt "fa

d holier life than their own. but to live forever upon this earth is to live in nothing diviner than ourselves. yes, even amidst this gory butcherdom, god, the ever-living, vindicates to man the sanctity of his servant, death. again i have seen thee in spirit; i have seen and blessed thee, my sweet child! dost thou not know me also in thy dreams? dost thou not feel the beating of my heart through the veil of thy rosy slumbers? dost thou not hear the wings of the brighter beings that i yet can conjure around thee, to watch, to nourish, and to save? and when the spell fades at thy waking, when thine eyes open to the day, will they not look round for me, and ask thy mother, with their mute eloquence "why she has robbed thee of a father" woman, dost thou not repent thee? flying from imaginary

more secret intentions of the author. were we not so divinely charmed with "faust" and "hamlet" and "prometheus" so ardently carried on by the interest of the story told to the common understanding, we should trouble ourselves little with the types in each which all of us can detect, none of us can elucidate; none elucidate, for the essence of type is mystery. we behold the figure, we cannot lift the veil. the author himself is not called upon to explain what he designed. an allegory is a personation of distinct and definite things, virtues or qualities, and the key can be given easily; but a writer who conveys typical meanings, may express them in myriads. he cannot disentangle all the hues which commingle into the light he seeks to cast upon truth; and therefore the great masters of this

SIR WALLIS BUDGE EGYPTIAN MAGIC

rds of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who

SORCERIES OF ZOS

herness' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfo

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ificance for all. there is an apparent contradiction in saying that the secrets of the mysteries became manifest in christianity but that in the spiritual visions of the apocalyptist we nevertheless observe a christian mystery. to solve the enigma, we must reflect how it was that the secrets of the ancient mysteries were revealed. it was through the historical events in palestine, which drew back the veil from what had previously been kept hidden in the mysteries. something was introduced into the history of the world through the appearance of christ, and it is this which constitutes the new mystery. the initiates of former ages had seen in the spirit how events were leading toward the manifestation of the hidden christ; but with the christian initiate it is a matter of the hidden effects

a convert to christianity. the word that had become man, jesus, had shown the path by which the soul could come once more to be at peace with itself. in a.d. 385 augustine submitted to the instruction of ambrose in milan. all his previous reservations about the old and new testaments evaporated when his instructor interpreted the major portions not just according to the literal sense but lifting the veil that concealed their spiritual meaning. 186 the content of what the mysteries had guarded was thereby incorporated for him into the historical tradition preserved in the gospels and the church. he came to accept it as a reasonable ordinance, that within the bounds of moderation and honesty things for which there was no proof should simply be believed. 187 his conclusion was: who could be

ve it. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation.28 christianity took over from the mysteries, when the time was fulfilled (galations 4:4. this assumption of the role formerly played by the mysteries meant that the mysteries were now to be proclaimed. the veil of the 28. see page 14. afterword 205 temple was torn in two from top to bottom (matthew 27:51. the cross on golgotha and the empty grave of the resurrection are events from the mystery religions that have become public; from now on people can bear witness to them publicly. the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was gr

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

e chain. meanwhile, the poor, pitiful souls imagine they are really in on all the superduper secrets of the craft. their masonic superiors play them all for suckers. p.t. barnum, of ringling brothers, barnum& bailey circus fame, surely was right when he exclaimed "there's a sucker born every minute" to which yours truly, author of codex magica, might add..and a 32nd or 33rd degree mason is behind the veil laughing his head off and rolling in the aisle every time a new sucker is initiated into the 1st degree of freemasonry" shining light on the darkness the brotherhood of darkness, as a good friend of mine, dr. stanley monteith, calls the illuminati, is quite confident it can easily maintain the highest level of secrecy regarding the actual meaning and import of its signs and symbols. its l

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

ut in truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take eternal refuge as the flame and its forces take their refuge in the one holy light. in every silent prayer of union we are incarn

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

an area of europe. each full moon is also a holy day, and is called an esbat. samhain celtic fire festival october 31 yule winter solstice december 21 imbolg celtic fire festival february 2 ostara spring equinox march 22 beltain celtic fire festival april 30 litha summer solstice june 21 lughnassadh celtic fire festival august 1 mabon autumn equinox september 22 samhain, the time of the year when the veil is the thinnest. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community w

ed lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice, the shortest night of the year. time to rejoice in the warmth of the sun, while the world is full of growing life. lughnassadh, the first of the harvest festivals. in celtic tradition it is the day the young son challenges his father the king, for rulership. in the cours

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

that he never really found any whom he felt had truly provided him with actual proof of his mother s afterlife existence. others maintain that he only set out to expose mediums as a means of keeping himself in the headlines. houdini s friendship with sir arthur conan doyle (1859 1930, the creator of sherlock holmes and an avid supporter of spiritualism, suggests his sincerity in seeking to pierce the veil of death. during the doyles lecture tour of the united states in june 1922, houdini and beatrice joined sir arthur and lady doyle for a brief vacation in atlantic city. on june 17, houdini s mother s birthday, lady doyle said that she felt she could establish contact with her. houdini later claimed that he had kept an open mind regarding the alleged communication, but he publicly renounce

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

reeks. the aboriginal inhabitants of patagonia in southern argentina painted their bodies white on every joyous occasion. the whole bodies of the bride and groom were covered with white paint on the eve of their wedding ceremony. some social historians believe that the tradition of the bridal veil originated in the covering of the bride in ancient times to show her submission. others believe that the veil originated in sexual shyness in women and the attempt to hide from view. among some early peoples, the bride was draped completely in a shroud that she wore during the marriage ceremony. once the wedding ritual ceremony was completed, she was uncovered and the shroud was placed in a chest. it would be taken out again only when the woman was ready to be buried. it is well known that among

THE KEY TO THE MYSTERIES

sm, jesus welcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of

between them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana will no more reign widowed in the lonely fields of night;

, humanity daughter and mother of god, humanity conceived without sin, universal church, mary! happy is he who has dared all to know thee and to understand thee, and who is ready to suffer all once more, in order to serve thee and to love thee! xviii the number eighteen this number is that of religious dogma, which is all poetry and all mystery. 65 the gospel says that at the death of the saviour the veil of the temple was rent, because that death manifested the triumph of devotion, the miracle of charity, the power of god in man, divine humanity, and human divinity, the highest and most sublime of arcana, the last word of all initiations. but the saviour knew that at first men would not understand him, and he said "you will not be able to bear at present the full light of my doctrine; but

little known man of learning, mr. p. lacour, in his book on the elohim or mosaic god, has thrown a great light on that question, and has rediscovered in the symbols of egypt all the allegorical figures of genesis. more recently, another courageous student of vast erudition, mr. vincent (de l'yonne, has published a treatise upon idolatry among both the ancients and the moderns, in which he raises the veil of universal mythology. we invite conscientious students to read these various 183 works, and we confine ourselves to the special study of the qabalah among the hebrews. the logos, or the word, being according to the initiates of that science the complete revelation, the principles of the holy qabalah ought to be found reunited in the signs themselves of which the primitive alphabet is co

h is one of their varieties, and are often produced either by excesses of celibacy, or those or exactly the opposite kind. one knows how closely connected with the brain are the organs charged by nature with the accomplishment of her noblest work: those whose object is the reproduction of being. one does not violate with impunity the sanctuary of nature. without risking his own life, no one lifts the veil of the great isis. nature is chaste, and it is to chastity that she gives the key of life. to give oneself up to impure loves is to plight one's troth to death. liberty, which is the life of the soul, is only preserved in the order of nature. every voluntary disorder wounds it, prolonged excess murders it. then, instead of being guided and preserved by reason, one is abandoned to the fata

d in always beautiful, a beautiful word is always true. for this reason works of art are always holy when they are beautiful. 239 what does it matter to me that anacreon should sing of bathyllus, if in his verse i hear the notes of that divine harmony which is the eternal hymn of beauty? poetry is pure as the sun: it spreads its veil of light over the errors of humanity. woe to him who would lift the veil in order to perceive things ugly! the council of trent decided that it was permissible for wise and prudent persons to read the books of the ancients, even those which were obscene, on account of the beauty of the form. a statue of nero or of heliogabalus made like a masterpiece of phidias, would it not be an absolutely beautiful and absolutely good work- and would not he deserve the exec

THE MAGICIAN S KABBALAH

olic bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the letters to the trinity, and a further breakdown is utilised by spelling the letters again in full. the tarot cards to which these letters are assigned offer valuable descriptions of the nature of this creative trinity of forces. kaph in kether kaph, as previously described, is the hand of god transmitting the vital spark to

of consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the

he path, is the "ox goad, and symbolises the work of the initiate in balancing the "two cells" which st. catherine of siena speaks of, where..if you dwelt in self-knowledge alone, you would despair; if you dwelt in the knowledge of god alone, you would be tempted to presumption. one must go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which the death atu is attributed connects to netzach, one of the sephiroth involved with the active creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the

t opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middle way" is walked and the goal attained. xv. devil: the dev

h deems netzach "the hidden intelligence, for it pours forth a brilliant splendour onto all intellectual virtues which are looked upon with the eyes of the spirit and the ecstasy of faith" in most readings, netzach is described as the seat of the emotions, partnering hod, the seat of the intellect. as the base of the positive pillar, and as the first of the sephiroth in the creative process below the veil of paroketh, netzach functions as nature's dynamo, storing and transmitting the explosion of chockmah sent to it from chesed, the sephirah of expansion above it. as chesed is the chockmah below the abyss, so netzach is the chockmah below the veil. on a psychological level, the tree points to the fact that netzach is active in respect of hod, and hod passive to the influence of netzach. th

to netzach's relationship to tiphareth, to which the sun is ascribed. she also was responsible for keeping the forces of chaos breaking through into the world, which denotes netzach function in maintaining a regularity to the expansions of chesed. harmachis is horus of the horizon, and is connected with the sphinx, which in turn is symbolic of the four elemental sephiroth. the horizon is that of the veil of paroketh. the sephirah embodies the energies of transmutation through sacrifice, hope and rebirth. this sequence is explored in the appropriate ritual of the sapphire temple given later. chapter eleven; hod, the crystal watercourse in the psyche, hod is the intellect as balanced against the sephirah of the emotions, netzach. the alchemical hermaphrodite is composed of these two sephiro

separated mode, with kether, through path 13. this path is described as the "substance of glory, it makes known truth to every spirit, and is pictured as this function in aleister crowley's thoth deck "high priestess" card, which is attributed to this path. he does warn that "it is important for high initiation to regard light not as the perfect manifestation of the eternal spirit, but rather as the veil that hides that spirit" diagram part d (i) the paths denoting the activity resulting as the interaction between kether, chockmah and binah are that of path 11, path 12 and path 14. their names reflect their proximity to the "limitless light" of ain soph aur, being entitled; path 11: the fiery intelligence path 12: the intelligence of light path 14: the illuminating intelligence both light

usual, limited, sense of "justice" with its connotations of ethics, politics or even common-sense, all of which are rooted in the illusionary universe about us (iv) the lower of the two "upward pointing" triangles on the tree is that composed of paths 24, 26 and 27. tiphareth itself is called as a path, the "median intelligence, and it "multiplies the flow of emanations, acting as a kether below the veil of paroketh. whereas the three paths of the upper triad deal with the "light" of creation, these three paths deal with the "life" of creation; path 24: the imaginative intelligence path 26: the renewing intelligence path 27: the active intelligence the tarot cards which relate to these paths are those often seen as the "bad guys" of the pack, being "death "the devil, and "the blasted towe

disposition) neshamah (nshmh; breath, soul, life, living creature) this trinity, as developed by such kabbalists as rabbi moses korduero and rabbi yitzchaq loria, is usually taken to represent; nefesh: animal vitality ru'ah: self-awareness neshamah: transcendent awareness eliphas levi summarises these elements as the passions, the reason, and the higher aspirations, and puts it that "the body is the veil of the nephesch, the nephesch is the veil of ruach, ruach is the veil of the shroud of neschemah" a further development of these divisions, after the original zoharic teachings, appended the chiah (chih; soul, life) to the system, thereby making a parallel to the four worlds; chiah atziluth neschamah briah ru'ah yetzirah nefesh assiah a final addition to these teachings came with the 13th

THE MIDDLE PILLAR

is new edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie

ry (chesed, will (geburah, imagination (tiphareth, emotion (netzach, and intellect (hod. the two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the two lower spheres of netzach and hod. thus the higher ruach faculties of memory, will, and imagination are obstructed somewhat and are often less accessible to the individual than are the lower functions of thinking and feeling. the ruach contains both the middle unconscious and the field of consciousness of assagioli's system

THE NECRONOMICON SIMON VERSION

er! spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, w

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

but love which justifies marriage .edouard schure the world is ever progressing onward, and we must progress with it, or else stagnation and retrogression will set in; and in these competitive times the latter two spell social and moral death. what was good yesterday may be bad to-day, and what is good to-day may be evil to-morrow. what the ultimate end will be, none can tell, for it lies gbehind the veil h; but what we must do is very certain, very definite, very sure. we must ameliorate our lot, not by the ephemeral laws of the dead, but through the needs and wants of the living, on the solid foundation of the truest possible morality, based on nature, and manifested to us through our divine powers of reason. and much of this new morality do we find in the love-gospel of aleister crowley

man though he was, he is thrust into her moloch arms. when lo! a miracle! he is plucked by his own fearlessness from the horrid maw, gfree, where the blood of other men is wet, h mingling in life till gten thousand little loves were brought to birth h; then came the one woman who looked so deeply in his eyes till hers grew, shielding the sun, as a purple ring: then in the uttermost profound i saw the veil of love fs unalterable law lifted, and in the shadow far behind dim and divine, within the shadow blind my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the pa

e will of man. beholding a satyr he worshipped a virgin; feeling the ills of the flesh, he conceived the bliss of the soul. this diametric opposition, verging ever towards the extreme circumference of utility, has given and is giving birth to numerous world-wide systems and philosophies. the taboos of the south seas, the restrictions laid on widow-remarriage in india, the purdah of the mussulman, the veil of the vestal, the numerous accounts of virgin-mothers, all find their origin in this idea. the laws of the vedas, of manu, of buddha, the codes of confucius and lao-tze, the talmudic books of the jews, and the koran of the mohamedans, all maintain its direct influence and restrictions; and in the west in the old mythologies of teuton and celt, in the old norse sagas, more so in the roman

and neither can a nation. the present ages are peopled with fiends and fools, living outwardly in precadian innocence, but inwardly in all the knowledge of the cities of the plains. the fiend crawls in the slimy dark, and the fool pulls the white sheets of credulity over his head, and like the gaby ostrich chuckles: gi can ft see them, they can ft see me h. he forgets his odour. crowley has torn the veil of mock-modesty from off the face of pseudo-morality, leaving her as bare and hideous to the gaze as the face of the prophet of khorassan. he has seized the social harlot and hurled her from her throne; has forced open her jaws, and administered a sharp emetic, a mental purgative, a rouser! let us hope it will clean her out, and do her good. iv the chapter known as the mother in which cha

lood-red from the snowy lips of the great supernal mother, androgynous, the circe-isis of the ages. in galice, an adultery, h we see a woman passionate in her love, strenuous in her affection, yet in the end failing by abandoning her lover for her children. not so, however, in grosa inferni, h wherein we feel, as we read, a ferocity of passion which burns into us like a hail of molten glass; aha! the veil is riven! beneath the smiling mask of a young bride languorous, luscious, melancholy-eyed; beneath the gentle raptures, hints celestial of holy secrets, kisses like soft dew, beneath the amorous mystery, i view the surer shape, a visage grim and bestial, a purpose sly and deadly, a black shape, a tiger snarling, or a grinning ape resolved by every devilish device upon my murder *rosa infe

, iv, vol. ii, p. 110. this is but the chant of the brahmin and the buddhist as it has risen and fallen over the east for hundreds and thousands of years. there no sun shines, no moon, nor glimmering star, nor yonder lightning, the fire of earth is quenched, from him, who alone shines, all else borrows its brightness, the whole world bursts into splendour at his shining .kathaka upanishad, v, 15. the veil of maya shrouds the true aspect of things; it cuts off the outer from the inner world, rendering the former esoteric, and the latter exoteric. this idea of the all as the one, is magnificently described in gthe ultimate voyage, h when the voice of god. the voice of the soul that is. says: gthe last and greatest is within you now. h then fire too subtle and omniscient devoured our substanc

k the mind fs magnificence assumed in the soul fs splendour! here is peace; here earnest of assured release. here is the formless all pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will, closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil pass on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music-maker, rolls over your loftiest crowns the wheel of that abiding bliss, life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. the polluting tid

rience, for so remarkable a difference between one and the other h (p. 67. this is possible by hatha yoga. and some yogis have become so perfect in the control of their various organs that they have been able to stop the heart beating at will, etc *3. an enquiry concerning human understanding, pp. 70, 75. hume is ignorant of the supreme being, yet his ignorance is so naive, that he all but lifted the veil of isis. his gignorance h is in every way equivalent to berkeley fs ggod. h it is absolutely true of kant, who set himself the question, gmust we believe that mysticism is like some vast ocean, the empire of illusion? h* and then again and again answered in the negative *critique of pure reason, i, p. 304. he proposed time after time that reason be its own end, founded upon right and duty

THE TAROT OF C C ZAIN

evolve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from int

THE SECRET RITUALS OF THE OTO

of%20the%20o.t.o/p2c5.html (16 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. z: i agree. let the candidate be prepared for the communication of the word. herald: i invest you with the robe of perfection. i reward you with this jewel; i decorate you with this ribbon and badge; and i arm you with this sword (3rd veil withdrawn so that can. may now see the holy of holies at leisure. the veil should be drawn suddenly disclosing z. seated in east. h. and j. resume their thrones. herald remains with can. to assist) the true and living god most high. z: brother, as you seek to participate in the light and music of the word, i call upon you to advance toward the sacred altar by seven steps, halting and bowing at the 3rd, 5th, and 7th. advance with holy awe, for be assured that at

es, be pleased to assist me to open the chapter of the holy order of rose croix of heredom (all rise) very excellent and perfect grand marshal, see that the castle gates are duly guarded, and that all is secure within (the door is tested. the grand marshal receives the first three signs from all present) g.m: all is secure both within and without. m.w.s: what is the hour? h.p: it is the hour when the veil of the temple was rent in twain, when darkness began to outspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, the word was lost, and despair and tribulation visited us (solemn musick) m.w.s: since the royal art has experienced such dire calamities, it is our du

and courage, alas! you came amongst us at a time when we are overwhelmed by the deepest sorrow. consternation now spreads horror over our brows. an earthquake rends the fair breast of our mother, and file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c7.html (4 of 14 [12/28/2001 2:04:51 pm] the secret rituals of the o.t.o. the head of the great serpent is exalted. the veil of the temple is rent asunder (g.m. flings aside) our altars are thrown down; the sacred tau is defiled with blood and water; the star called wormwood is fallen upon the earth; and the blazing star is eclipsed. also, the word is lost (slow musick) m.w.s: nevertheless, we rejoice that you have arrived at this hour of peril: your strength and courage may assist us to retrieve our loss, and

his p.m. apron, saying: this attire cannot be worn in the age of the lost word. meanwhile the princes rise from their attitudes of mourning and extinguish the lights, overthrow the pillars, strew the floor with corpses, skulls and bones, light a pungent incense, and the hell-broth. as the candidate re-enters in charge of the grand marshal, a sack is thrown over his head, and he is thrust through the veil, and beaten, pricked and pushed by all as they cry litanies of jesus, joseph, and mary while he gropes his way. the m.w.s. and g.m. should however retire to red room) second point (all present enter the red room, and assume insignia and stalls. the most reverend and perfect prelate advances from the red room. she takes postulant by the hand. the sack is removed) h.p: i come to conduct you

tings/michael..secret%20rituals%20of%20the%20o.t.o/p3c2.html (11 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. i invoke upon you the light of our lord the sun; i bestow upon you the blessing of the lord iqfallos in the name on and in the name amen i call down the powers of life, of love, and of liberty upon you. and may the glory of the sanctuary of the gnosis shine forth through the veil thereof, and the pageant of the grail-feast pass again before your eyes! hail, brethren beloved of the most high, hail, perfectly illuminated adepts of our secret areopagus, thrice hail, pontiffs and epopts of the illuminati, hail and farewell! in the name of babalon and the beast conjoined, of the secret saviour and of iao. appendix in the sacred books of thelema is hymned constantly the

wn to you; but all of these are one; and though he is all, and in all, and above all, yet there is one aspect of him on which all insist, namely, that by which he is one with our own nature, in flesh as in spirit. a second tracate on the trinity washed in pure wine, and consecrated with the smoke of the cakes of light, come ye now with holy awe unto the shrine; come ye trembling and joyous, while the veil of the most holy mystery is rent by the sword of your most high grand master. behold the trinity most holy one and indivisible, iao. one is the most holy trinity; and three are its persons or masks. one is its spirit, one its individuality, its permutation one, ararita! it is the seed that persisteth in all mutation, being itself, immune and omniprehensive, iao sabao. now the father is on

THE HOLY BIBLE KING JAMES VERSION

some of them that stood there, when they heard [that] said, this [man] calleth for elias. 27:48 and straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink. 27:49 the rest said, let be, let us see whether elias will come to save him. 27:50 jesus, when he had cried again with a loud voice, yielded up the ghost. 27:51 and, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 27:52 and the graves were opened; and many bodies of the saints which slept arose, 27:53 and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 27:54 now when the centurion, and they that were with him, watching jesus, saw the earthquake

eing interpreted, my god, my god, why hast thou forsaken me? 15:35 and some of them that stood by, when they heard [it] said, behold, he calleth elias. 15:36 and one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, let alone; let us see whether elias will come to take him down. 15:37 and jesus cried with a loud voice, and gave up the ghost. 15:38 and the veil of the temple was rent in twain from the top to the bottom. 15:39 and when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, truly this man was the son of god. 15:40 there were also women looking on afar off: among whom was mary magdalene, and mary the mother of james the less and of joses, and salome; 15:41 (who also, when he was in ga

we receive the due reward of our deeds: but this man hath done nothing amiss. 23:42 and he said unto jesus, lord, remember me when thou comest into thy kingdom. 23:43 and jesus said unto him, verily i say unto thee, to day shalt thou be with me in paradise. 23:44 and it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. 23:45 and the sun was darkened, and the veil of the temple was rent in the midst. 23:46 and when jesus had cried with a loud voice, he said, father, into thy hands i commend my spirit: and having said thus, he gave up the ghost. 23:47 now when the centurion saw what was done, he glorified god, saying, certainly this was a righteous man. 23:48 and all the people that came together to that sight, beholding the things which were done

abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath: 6:18 that by two immutable things, in which [it was] impossible for god to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 6:19 which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 6:20 whither the forerunner is for us entered [even] jesus, made an high priest for ever after the order of melchisedec. 7:1 for this melchisedec, king of salem, priest of the most high god, who met abraham returning from the slaughter of the kings, and blessed him; 7:2 to whom also abraham gave a tenth part of all; first being by interpretation king of righteousness, and after that also

days, saith the lord, i will put my laws into their hearts, and in their minds will i write them; 10:17 and their sins and iniquities will i remember no more. 10:18 now where remission of these [is, there is] no more offering for sin. 10:19 having therefore, brethren, boldness to enter into the holiest by the blood of jesus, 10:20 by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; 10:21 and [having] an high priest over the house of god; 10:22 let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 10:23 let us hold fast the profession of [our] faith without wavering (for he is faithful that promised) 10:24 and let us consider one another to

TYSON DONALD NEW MILLENNIUM MAGIC

parate substance in themselves, being formed of the waters of the sea, yet they are distinct from the flat surface. and when the ripples have reached the extent of their travel and returned to their starting point, the sea will be as it was before. the interface between the unmanifest and the manifest, which is usually pic- tured as a shell around the egg of the universe, will hereafter be called the veil of unknowing. throughout history human beings have tried to peer behind it, always without success. the act of attempting to understand the all from the viewpoint of the material world is absurd and doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by

and doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the simple changing of state from manifest to unmanifest, and back again from unmanifest to manifest. the all enters its creation and acts upon the world through its many emanations. its potencies cross the veil and are transformed into manifest things. these include the burning bush, the voices of joan of arc, and other manifestations more subtle. a human being merges into the all through death-by "crossing the veil"-at which point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but

oices of joan of arc, and other manifestations more subtle. a human being merges into the all through death-by "crossing the veil"-at which point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but is whole. any part of the unmanifest is all of the unmanifest. the all is indivisible. the veil is crossed by the totality of being at birth and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into th

birth and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bosom of the unmanifest. this passage across the veil is true of all created things, not only human beings-poems, beasts, rocks, even a summer sunrise. each comes into discrete being out of the unmanifest, and to the unmanifest each ultimately returns. the divine act of creation did not happen once at the beginning of the universe, nor does it occur only once at the beginning of a life. it is happening constantly everywhere. in a single seco

e it came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest mu

e miracle of the one thing."3 throughout creation, large patterns are replicated endlessly in smaller patterns. the flow of a magnetic field is a minia- ture version in an imperfect material guise of the unfolding of the universe. in the same way, each person is a miniature replica of the universe-a micro- cosm. within the human mind at the point of the absolute, or true, self is a portal through the veil of unknowing. in the average person it is closed and locked. only the crack under the door emits the blinding white brilliance that is the first ema- nation of the unmanifest, the primal expression of the will of god. the magus when awakened and made wholly aware has the power to reach through the veil and draw out from the sea of limitless possibility various potencies that can then be m

ces that can thwart the desire of the magus- divine will, and human ignorance. magically, the unmanifest is the source of all power. it is neither good nor evil, but raw potential. into the blood of the all the magus dips a hand when he or she meditates, and from this reservoir of limitless possibility, draws words and signs of command. the whole of the art of magic is in learning to reach across the veil and bring the fire of the unmanifest into perceived existence. it is common in magic to speak of angels, demons, ghosts, elementals, and so on. opinions as to the nature of these various spirits differ, but generally they are regarded as possessing considerable powers of their own, which they occasionally choose to exhibit for the terror or delight of mankind. they are usually described a

he soul is mortal and perishes with the body, but the spirit that lives in all beings survives death and is successively rein- carnated with its stock of life experience in order to evolve to a higher state. according to this view, the individual identity does not survive but the foundation upon which that identity was based does. an educated buddhist would maintain that the spirit does not cross the veil at each death but moves from person to per- son until its wheel of births and deaths has been fulfilled. the fault in this thinking is that it supposes the spirit of god can be divided and that one portion can gain more experience than another. a western adept would say that since the spark of divinity at the center of each human being is one with the all, it has no need to cross the veil

until its wheel of births and deaths has been fulfilled. the fault in this thinking is that it supposes the spirit of god can be divided and that one portion can gain more experience than another. a western adept would say that since the spark of divinity at the center of each human being is one with the all, it has no need to cross the veil after death: it is the unmanifest in its entirety, and the veil that barred it from the bosom of god was the veil of human flesh surrounding it during life. therefore, each birth and death is a complete round of incarnation that returns the acquired measure of life experience back to the unmanifest. the human ego is like a worm that burrows and lives in the wooden handle of a carpenter's plane that the master builder uses to shape its great work. huma

TYSON DONALD SOUL FLIGHT

experimenter should stand from his chair, and with eyes still closed imagine passing through this gateway. regardie recommended the golden dawn ritual gesture known as the sign of horus-which is a reaching forward with the extended two arms as through groping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the sign of horus, then the rending of the veil. it is useful to imagine the enlarged tattwa symbol moving toward you and engulfing you as you do- 141. regardie, 459. chapter seven: the golden dawn 11 1 this. regardie quoted one contributor who observed "deliberately will to pass through the gatew

TYSON DONALD THE MAGICAL WORKBOOK

name of power eheieh upon your breath, articulating each hebrew letter separately so that the sounds resonate within your body and expand to fill the universe. lower your arms to your sides and stand contemplating this white pentagram of spirit and the white wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil by bringing your hands up in front of your heart-center and turning them so that they are back to back. spread your hands apart as though opening the two sides of a closed curtain. the final posture is with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. supreme invoking ritual of the pentagram

ront of your heart-center and turning them so that they are back to back. spread your hands apart as though opening the two sides of a closed curtain. the final posture is with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. supreme invoking ritual of the pentagram 255 as you make the gesture of rending the veil, visualize your hands opening an aperture in the very fabric of space itself that is shaped like an eye turned on its side. this pointed oval shape is called a mandorla. it begins to open at the center of the white pentagram of spirit and extends above and below it so that the pentagram is contained within its limits. visualize this aperture as if it were formed by the parting of two side

divine name of power eheieh upon your breath, articulating each hebrew letter separately so that the sounds resonate within your body and expand to fill the universe. lower your arms to your sides and stand contemplating this white pentagram of spirit and the wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil as you previously did in the east, by bringing your hands up in front of your heartcenter so that they are six inches or so apart, and turning them back to back. spread your hands apart as though opening the two sides of a closed curtain, so that you stand with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apa

inging your hands up in front of your heartcenter so that they are six inches or so apart, and turning them back to back. spread your hands apart as though opening the two sides of a closed curtain, so that you stand with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. as you make the gesture of rending the veil, visualize your hands opening a mandorla aperture in the very fabric of space itself. it begins to open at the center of the white pentagram of spirit in the south and extends above and below it so that the pentagram is contained within its limits. stand with your arms at your side contemplating the white pentagram within the mandorla. allow the flaming image of the pentagram of spirit an

iculating each 262 moving exercises hebrew letter of this compound name separately so that the sounds resonate within your body and expand to fill the universe "ah-geh-lah-ah" lower your arms to your sides and stand contemplating this white pentagram with the wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil as already described, by bringing your hands up in front of your heart-center and turning them back to back, then spreading your hands apart as though opening the two sides of a closed curtain. as you make the gesture of rending the veil, visualize your hands opening a mandorla-shaped aperture in the very fabric of space. it begins to open at the center of the white pentagram of spirit in

f power agla upon your breath, articulating each hebrew letter separately so that the sounds resonate within your body and expand to fill the universe "ah-geh-lah-ah" lower your arms to your sides and stand contemplating this white pentagram of spirit and the wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil as previously indicated, by bringing your hands up in front of your heart-center and spreading them apart as though opening the two sides of a closed curtain. as you make the gesture of rending the veil, visualize your hands opening a mandorla-shaped aperture in the very fabric of space itself. it begins to open at the center of the white pentagram of spirit in the north and extends above

ific physical gestures were employed in the grade rituals of the golden dawn. the signs of the four so-called elemental grades appear in this pentagram ritual. the grade of theoricus relates to air, that of philosophus to fire, that of practicus to water, and that of zelator to earth. in the pentagram ritual, a fifth sign is used in connection with spirit. this is the sign known as the rending of the veil, and occurs in the portal grade ritual of the golden dawn, a transition ritual connecting the lower elemental grades with the higher grades of adepthood. i mention this only to indicate that these physical gestures have precise and important meanings. the enochian words exarp, hcoma, nanta, and bitom occupy the central cross of the enochian great table of the four watchtowers. a watchtowe

TYSON DONALD THE POWER OF THE WORD

name exclusively as the supreme emblem of their authority, in very much the same way that the catholic church of the middle ages bitterly resisted the translation of the bible into the common tongues of europe. knowledge is power. several generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name openly even within the confines of the temple. under the veil of holiness, they adopted the duplicitous device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated the true pronu

t read jaho- vah. thus the latter is simply a fancy, a perversion of the holy name. and how could they know it? alone, out of all their nation, the high priests had it in their possession and respectively passed it to their successors, as the hindu brahmaiitma does before his death. once a year only, on the day of atonement, the high priest was allowed to pronounce it in a whisper. passing behind the veil into the inner chamber of the sanctuary, the holy of holies, with trembling lips and downcast eyes he called upon the dreaded namet. he bitter persecution of the kabalists, who received the precious syllables after deserving the favor by a whole life of sanctity, was due to a suspicion that they misused it (ibid, vol. 2, pp. 398-9) macgregor mathers the name of the deity, which we call je

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

cause they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adorables e inmortales seres, salu

an mind is for the gods of the ain soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the universe is duality, maya pain. we need to liberate ourselves from the duality and to return into the unity of life. it is urgent to go beyond the painful manifestations of maya. there exists a science with which we can tear the veil of maya and return to the ain soph. that science is alchemy. arcano ii estudiemos ahora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los elementos. el intimo eman de la estrella interior que siempre nos ha sonre do. y esta polarizado positivamente. y el cuerpo f sico es la sombra negativa del intimo. el esp ritu y la materia viven en eterna lucha

return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis. our gnostic motto is thelema (willpower. id y pingal, son los canales por los cuales ascienden los tomos del fuego y del agua, el esp ritu empu a la ca a de siete nudos; y esa ca a es la m dula espinal; cuando la mujer y el hombre saben evitar el espasmo y la eyaculaci n de "ens seminis" despierta entonces la serpiente gnea de nuestros m gicos poderes. si vosotros quer is volver

nature in general. nahemah is the malignant and fatal beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedding, the bride appears bald. since hair is the symbol of chastity for the woman, on wedding days of nahemah it is prohibited to display hair, thus, she instinctively covers her hair with the veil (as if she is trying to conceal it. thus, the abyss is divided into two large infrasexual spheres. these are the spheres of lilith and nahemah. the inhabitants of the sphere of lilith do not have any hope for salvation, whereas the inhabitants of the sphere of nahemah still have hope for redemption. sphere of lilith here we find those who abhor sex, for example, monks, anchorites, mystics

WICCA EIGHT SABBATS OF WITCHCRAFT

n. the most magical night of the year. exactly opposite eight sabbats of witchcraft get any book for free on: www.abika.com 3 beltane on the wheel of the year, halloween is beltane's dark twin. a night of glowing jack-o-lanterns, bobbing for apples, tricks or treats, and dressing in costume. a night of ghost stories and seances, tarot card readings and scrying with mirrors. a night of power, when the veil that separates our world from the otherworld is at its thinnest. a 'spirit night, as they say in wales. all hallow's eve is the eve of all hallow's day (november 1st. and for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on october 31st, beginning at sundown. and this seems only fitting for the great celtic

the new day begins at sundown. there are many representations of celtic gods with two faces, and it surely must have been one of them who held sway over samhain. like his greek counterpart janus, he would straddle the threshold, one face turned toward the past in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. these two themes, celebrating the dead and divining the future, are inexorably intertwined in samhain, as they are likely to be in any new year's celebration. as a feast of the dead, it was believed the dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tribe, or clan. and so the great bur

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

now be made to the society which was reconstructed by robert wentworth little, student of the mysteries. this society, which has branches in england, scotland and the united states, is allied with the g.d. it perpetuated one form of rosicrucian initiation which was conferred 100 years ago in england and which was mentioned by godfrey higgins in his work the anacalypsis, or an attempt to withdraw the veil of the saitic isis. fratre little was a student of the school of levi and also an eminent freemason, and the rosicrucian society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those adepts who have not been craftsmen, as basil valentine, artephus, nicolas flamel, jacob behmen and robert fludd. the rosicrucian society in the sa

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

hebrew woman pregnancy lasted 271, 272 or 273 days. 280. 280 days, the term of natural pregnancy, human- ten times the lunar 28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah were so vast that it took 300 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 345. this is the number of el shaddai, al shdi, god almighty; and of shmh (shemah, the name of the absolute god; also of mshh, moses and shilh, shiloh. 119. 358

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

it is to be. the mystery of doubling is encoded semiotically in the opening letter of the first verse of the genesis narrative that begins torah, beit, the second letter of the hebrew alphabet, the cipher for number two. beginning is symbolized by beit, but before beit is alef, the mystery, pele,7 that points to the origin that precedes the beginning. the first, which is the head, is shrouded in the veil of the second, the twofold nature of secrecy that lies at the time-root; the two come to fruition by the third letter, gimmel, the bridge that connects alef and beit and thus makes possible the bestowing of the gift, the overflow of divine effulgence from the phallic potency to the vaginal vessel, mythicized as the son connecting father and daughter, the upper and lower manifestations of

ermediary of these sefirot is the cause of the concealment of his existence and governance that cannot be comprehended at all by the lower beings. 52 insofar as god and torah are identical, an axiomatic truth of kabbalah from its inception, it follows that torah in its textual embodiment the theosophic principle that undergirds the anthropological ideal of corporeality as embodied textuality53 is the veil that reveals the infinite by concealing the light it reveals, the voice that declaims the ineffable by muting the name it declaims. it is precisely from the juxtaposition of disclosure and concealment, expanding and withholding, that the texture of time in its ontological comportment can be discerned.54 cordovero s linkage of innovative explications of torah and the evolving nature of tim

and the three parts of the masoretic division of the scriptural canon, derive from the place of unity above time. it follows, therefore, that the 97 fullness of divine temporality consists of the lower seven aspects together with the upper three aspects. in this moment: engendering time and feminine indeterminacy time marks the pulsation of absence coming into presence as the nameless revealed in the veil of the ineffable name.234 in the circumspection of this circumscription, each moment appears unique, singular, wholly other in relation to what comes before and what comes after no past, no future, no present. this secret is alluded to in the divine name proclaimed to moses, i will be as i will be, ehyeh asher ehyeh, a name that names no-thing we can know since this name denotes that what

t, even this name is removed.263 ein-sof conceals the limitless force in the delimited letters of the torah whence all things were created. this concealment, as noted above, ensues from the paradoxical withdrawal of the infinite from itself, a withdrawal that creates the space within which the secret comes forth in the secretion of letters. the letters, therefore, can be construed collectively as the veil that veils what is not to be (un)seen. ricchi formulates the absence in radical terms (echoing earlier sources such as the fourteenth-century anonymous ma arekhet ha-elohut) by stating that no word or letter in the torah scroll and none of the divine names refer to the substance of ein sof.264 the distinctiveness of the tetragrammaton, designated alternatively as shem ha-meyuhad, unique n

enitor of habad philosophy, the torah was revealed in the desert because, of all the habitations in the physical universe, the wilderness is the most appropriate for depicting the insubstantiality of the infinite. going beyond the monistic tendency evident in maharal s thought, shneur zalman and his successors emphasize that although the cosmos appears to be composed of independent entities, when the veil of epistemic ignorance is removed, it becomes clear that these entities have no independent ontic status as they are naught but aspects of the light of ein sof. torah provides the means by which one is conjoined to the light of the infinite and so attains the state of annihilation, construed temporally as the day that is entirely long, the day that is entirely sabbath, that is, the tempor

way of a rmation (der weg der bejahung).12 it is helpful to interject the view of heidegger, which not only illustrates an interesting a nity with rosenzweig, but also exposes another element that strikes a resonant chord with kabbalistic teaching. heidegger contrasted beginning (beginn) and origin (anfang) in an essay on the history of western thought published in 1954: the beginning is, rather, the veil that conceals the origin indeed an unavoidable veil. if that is the situation, then oblivion shows itself in a different light. the origin keeps itself concealed in the beginning. 13 it lies beyond the scope of this chapter to conduct a systematic investigation before alef/ where beginnings end 119 of the terms beginn and anfang (to which one would also have to add ursprung) in heidegger

first of the letters of the decalogue (the narrative recounting of the event of revelation).24 it is the letter that comprises all the other letters that come forward from it, the letter compared to the image of the ear and brain, the letter that signifies god s within mem/ returning forward 141 infinite thought, which calls forth the enunciation of the name that cannot be enunciated but through the veil of the epithet, the garment/text of the other confronted in the projecting-out of the turning-in.25 in the continuation of the homily, the connection between alef, the ear, and the thought of god that is without limit, is reiterated. i heard (sham ati) is again glossed as i understood (hevanti. but what did the prophet hear that left him astonished? he contemplated the thought of the holy

the day [ha-yom] is male and the hour [sha ah] is female. therefore yom is grammatically masculine and sha ah is feminine. 238. i have explored this matter in many studies. here i shall note the most recent sustained analysis, which has the merit of making more explicit the connections between kabbalistic phallocentrism and lacanian psychoanalytic theory: circumcision, secrecy, and the veiling of the veil, pp. 58 70, and the expanded version in wolfson, language, eros, being, pp. 111 141. 239. it is worth mentioning the injunction to the priests (exod 28: 42 43) to wear linen breeches to cover their genitals, literally, the flesh of nakedness, besar erwah, lest they enter the tabernacle in an immodest posture and bring upon themselves a death decree. perhaps it would be fruitful to conside

the notes to pages 170 174 259 title refers to one who has realized in the experience of wajd the wahdat al-wujud, the finding of being, the oneness of existence, the formless form, hidden under the apparent forms of the phenomenal world of differentiation (farq. in other words, the binocular vision is the coincidentia oppositorum of the one and the many, the hidden and the revealed, the face and the veil. 78. zohar 1:190a. 79. in the text attributed to eybeschuetz, shem olam, p. 100, the rabbinic notion that truth is the divine seal (hotama de-gushppanqa) is interpreted to mean that truth contains falsehood (emet kolel sheqer. 80. the discerning ear will hear the traces of sufi doctrine in my formulation, fana and baqa, passing and abiding, and the ultimate attainment, fana al-fana, the p

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

be transformed into the eagle. the destroyer who must become the transmuter. remember also that these 3 letters have a further significance thus 't' stands for the ego, the indestructible unit which survives from life to life "0" is the eternal spirit, embracing the universe, reaching out beyond the boundaries of time and space, yet revolving about the "i" and between them the "a" of the astral, the veil of perpetually shifting illusion and experience. i- a- o. man cosmos god. from their union issues forth the divine white brilliance, the cross of light, healing, redeeming, illuminating. some years ago when i was first initiated into the r.r. et a.c. by jack taylor, i found myself at loggerheads with the christian viewpoint in interpreting these energies. not being a christian in the mund

there is one gong sound) 1 "i will both lay me down in peace and sleep, for thou lord makest me to dwell in safety" 2 "thou wilt keep him in perfect peace whose mind is stayed on thee" 3 "so he giveth his beloved sleep" 4 "when thou best down thou shalt not be afraid, yea thou shalt he down and thy sleep shall be sweet" 5 "though a man shut his eyes to the last, still cometh death, the render of the veil" 6 "if thou hadst known how to suffer, thou wouldst have had the power not to suffer" 7 "the place of rest, the home of peace, is in truth the very cross itself, the firm foundation on which the whole creation rests" 8 "i have torn myself asunder, i have brought unto them the mysteries of light to purify them, for they are the purgation of all matter" 9 "blessed is the man who crucifieth

d, we have the melusine, an entity who has the capacity to cure diseases and change shape, and is a form of regression wherein she becomes what she was in the beginning of man: a part of his wholeness. this shows the aspect of transformation the aspirant must undertake to complete the journey in safety. the wands these wands are the same as those in the 5=6 ritual, but because they are well above the veil, their symbolism is altered to suit the level of the 6=5 grade. chief adept's wand this is the yechidah "the divine spark that is in me more than myself; the deepest layer of consciousness" this is one of the highest forms of manifestation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul)

world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshamah with the ruach and the nepshech was obta

tis he who is the eye of mind. 0 life and light, from us to thee our praises flow father; i give thanks to thee, the energy of all energies. take back from me all unto thyself. from thee, thy will to thee all that is in us-0 life preserve, 0 light illumine. 0 creator inspire, father of light in whom is no shadow of fault, receive thy son (postulant drops crystal into cauldron and raises his head. the veil is silently parted and the magus touches postulant lightly on the heart, lips, eyes and brow with the almond branch; he then lays his hand for a moment on the head of the postulant. there is a pause. then officers help him to rise and show signs) mg "son, remember herein thou hast given thy all even to the uttermost; hence forward there can be no separateness for thee; and that thou mayes

ivine name of this grade. both these numbers conceal the number 4, which is manifestation. i greet thee as menes theoros (abider: dweller on the mountains. remember then, 0 son, that in thee shall be manifest the unity of the divine one, and in token thereof, let us call upon him in the four fold mystic and terrible name "a. ee. ae. 00" mg intones aa. sh intones ee. kg intones ae post intones 00. the veil closes, and the magus withdraws. all leave the vault. t h e e n d general notes on the 7=4 grade 1. thoth i will contemplate (sign of the word brought down to the soul from the central realisation thereof) 2. hathor with my right hand i will reach up to heaven, and my left hand i place upon earth (a sign of him who having ascended into heaven is desireous to draw all things after him) 3 h

es theoros. signs 4 horus: casting out the image of matter. osiris: silence thoth: contemplation athor: reaching up to heaven and down to earth. the whare ra teaching of 7=4 the postulant's sphere is gradually developing from the first admission into the order. at grade of chesed, it is clearly differentiated in all its parts, but there must be further purification before one can advance and pass the veil dividing the supernal triad from the lower seven sephiroth. the symbolic sphere dropped into water has double significance: it is boiling and scented. in modern surgery, boiling is a purifying process. all germ of evil is destroyed and in this symbolic act, the postulant offers all that he has attained for ultimate purification; but he must not only be purified but etherealized and raised

bed in white, and he gives him the petition, and guards the portal. postulant gives pi! 2nd adept admits them postulant reads petition. chief adept "v.h. frater et soror, since the days when our founder and father c.r.c. dwelt upon this earth, he has been able, by his great advance, to exercise supreme rule over the order called by his name. he and certain of his followers who have passed through the veil, form a circle which continuously directs the growth and development of this order, aiding its rulers and inspiring them. at intervals of 120 years, this supervision becomes for a time more definite, and has been used to modify and reconstitute that it may be constantly adapted to the needs of each new age "in the year of our lord 1890, this revival and reconstitution of the order took pl

the rosy cross on my breast. i stand before the portal of the second order as the witness and the messenger thereof. i am the form which the door gives up. i convey the tidings of tiphereth. truly honoured hierophant, give me the secret word which is imparted in the path of samech to those who have entered therein. hierophant* celebrant. hierophant. celebrant* hierophant the word is, its meaning the veil of the tabernacle. celebrant it is the veil of a great mystery, which is revealed to the purified man. by the secret word and the sacred veil, i declare that the path is open and the gate which leads thereto. celebrant-21 hegemonlhiereus- 1 hierophant1 c e l e b r a n t l all are seated. here ends the solemn ceremony of opening the temple in the portal of the rosy cross. the f i r s t poi

0 0

formative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the

4 7 INITIATION CEREMONY

ent, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said d

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

riad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs be

d the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not pe

oved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russulu

ection, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up

ALEISTER CROWLEY BOOK OF LIES

dawn-meditation [106] commentary( mu-eta) this chapter is perfectly simple, and needs no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adultero

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

zelator. in "rising on the planes" one must usually pass clear through the astral to the spiritual. some will be unable to do this. the "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. it requires a great development of this body, and an intense infusion of the highest spiritual constituents of man, before he can pierce the veils. the constant practice of magick is the best preparation possible. even though the human consciousness fail to reach the goal, the consciousness of the fine body itself may do so, wherefore whoso travels in that body on a subsequent occasion may be found worthy; and its success will react favourably on the human consciousness, and increase its likelihood of success in its next magical op

eing and becoming, action and non-action and tendency to action, with all other such triplicities, not distinguishing between them in respect of any conditions, or between any one thing and any other thing as to whether it is with or without conditions. he is sworn to accept this grade in the presence of a witness, and to express its nature in word and deed, but to withdraw himself at once within the veils of his natural manifestation as a man, and to keep silence during his human life as to the fact of his attainment, even to the other members of the order. the ipsissimus is pre-eminently the master of all modes of existence; that is, his being is entirely free from internal or external necessity. his work is to destroy all tendencies to construct or to cancel such necessities. he is the

rpret the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. this then is the virtue of the magick of the beast 666, and the canon of its proper usage: to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understan

ALEISTER CROWLEY TAO TEH KING

ightest is obscure. who advanceth in that way, retireth. its smooth way is rough. its summit is a valley. its beauty is ugliness. its wealth is poverty. its virtue, vice. its stability is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless

ALEISTER CROWLEY THE LOST CONTINENT

g of zro, and this helps considerably to fix the date. the next 2500 years were years of peaceable progress; the labour-mills were run without a hitch, and the next event was the discovery of black phophorus. it had been the custom to worship the atla with lights, and these lights had been candles of yellow phosphorus in golden sheathes. at that time the atla was veiled. at one festival of spring the veils were burnt up, the lights extinguished, and the yellow phosphorus was found to have been turned into the black powder. the magicians examined this, and brought zro to its ninth stage. this revolutionized the condition of things: old age and disease were no more, and death voluntary. strangely enough this led directly to the great conspiracy. at the end of this period of 2500 years the sy

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h person, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance with indicates ignorance or forgetfulness of the central truth of the universe, is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of

ALEISTER CROWLEY EQUINOX EQ I 2 2

that god stood there with the sign 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 trut

ever flowing out towards the silver sea. i am the everpassing present, which stands in the place of the past; i am the fertilized land. hail unto the dwellers of the wings of the morning" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds of night. from the father of waters went forth the spirit rending asunder the veils of the darkness. and there was but a vastness of silver and of depth in the place of the gathering of waters. 276 "terrible was the silence of an uncreated world. immeasurable the depth of that abyss. and the countenances of darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved; and the light-bearers were for a space "i have said: d

and is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many wa

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ality, so that the esoteric group relation may become possible upon the physical plane. he will do this by the disciplining of his own personality, and not by the correction of his brothers. rule 10. the army of the voice, the devas in their serried ranks, work ceaselessly. let the disciple apply himself to the consideration of their methods; let him learn the rules whereby that army works within the veils of maya. this rule refers to the work of occult investigation, which must be pursued at some time or another by all who seek initiation. though it is not safe for the uninitiated to tamper with the parallel evolution of the devas, yet it is necessary and safe to investigate the procedure pursued by the builders, the methods followed by them, in reproducing from the archetype, via the eth

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

tality of all the miniature sons, of all the individualised selves, and of each and every unit. the microcosm, expressed in other terms or from the subjective point of view, is a miniature sun distinguished by the qualities of heat and light. at present that light is "under the bushel" or deeply hidden by a veil of matter, but in due process of evolution it will shine forth to such an extent that the veils will be lost from sight in a blaze of exceeding glory. at present the microcosmic heat is of small degree, or the magnetic radiation between the microcosmic units is but little felt (in the occult significance of the term, but as time proceeds, the emanations of heat, due to intensification of the inner flame, coupled with the assimilated radiation of other units will increase, and becom

ay be with us on the greater cosmic plane. then life and love and power shew forth as one. the cosmic lord, whose sacred name as yet is hid e'en from the highest chohan, holdeth within himself the source of cosmic action, and the gain of cosmic love. the triple all enters from out of time and space into the centre of pralayic peace. all is, yet all is not. the wheels turn not. the fires burn not. the veils of colour dissipate. the three retire within the point of peace. the triple ring-pass-not acteth no longer as a barrier. stanza iv (from archive 63) path vii. the path of absolute sonship that which hath no beginning and no end; that which is seen and yet remains unknown; that which we touch and yet find unattained, that is the one who passeth on his way. that which we call the father an

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

is long. we are now beginning to ask the pertinent question: is it not possible that many hundreds now are at the point where they can co-ordinate the brain, the mind and the soul, and so pass through the portal of mental awareness into the realm of light, of intuitive perception, and the world of causes? from the standpoint of the mental world into which we have now penetrated, leaving behind us the veils of the physical body and the psychical nature, may we not be able now to pass on to our next evolutionary development? having arrived at some understanding of the nature of humanity and the mind, can we not begin to grasp the nature of the intuition and to function in another kingdom in nature with as much realization and facility as we function as men? the knowers say that we can, and t

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

y as the form is known for what it is the veiling vase of life. love of the form must never hide the life which has its place behind, the one who brought the form into the light of day, and preserves it for his use, the one who lives, and loves and serves the form, the one who is. the word goes forth from soul to form 'behind that form, i am. know me. cherish and know and understand the nature of the veils of life, but know as well the one who lives. know me. let not the forms of nature, their processes and powers prevent thy searching for the mystery which brought the mysteries to thee. know well the form, but leave it joyously and search for me 'detach thy thought from form and find me waiting underneath the veils, the many-sided shapes, the glamours and the thoughtforms which hide my re

h thy thought from form and find me waiting underneath the veils, the many-sided shapes, the glamours and the thoughtforms which hide my real self. be not deceived. find me. know me. then use the forms which then will neither veil nor hide the self, but will permit the nature- 225- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust of that self to penetrate the veils of life, revealing all the radiance of god, his power and magnetism; revealing all there is of form, of life, of beauty and usefulness. the mind reveals the one. the mind can blend and fuse the form and life. thou art the one. thou art the form. thou art the mind. know this" this fifth ray formula is of exceeding potency at this time and should be used often, but with care, by those upon

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

l, for you will not call on me unless the need is great. when it is great, you have permission thus to call. august 1936 brother of mine: all severing of links produces severe reactions. yet if you could but realise it, the severing of outer physical plane links is the least severe and the most impermanent of all such events. death itself is a part of the great illusion and only exists because of the veils which we have gathered around ourselves. you, as a worker in the field of glamour (which is the new field in which humanity has consciously to work, have been deeply honoured and trusted. death comes to all, but not for you should there be the usual glamours and distresses. i would say to you, my brother, look not back at the past. in that direction lies glamour and distress. it is the u

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s of projection; this projection is defined as sending of energy, qualified and recognised, from the point of tension direct and undeviatingly to the vital body from whence it can find its way to the seven centres of control. it is at this point that he applies the technique of indifference for, if he does not, that which he is seeking to express may be held up and arrested by etheric force or by the veils of maya. he works consequently from a point of intense concentration; he refuses any "attachment" to any form or plane as he projects the energy into and through the three worlds. when he discovers any arresting or sidetracking of progress through active illusion, or glamour, he "detaches" himself consciously from such contacts and braces himself for the final stage of indifference or re

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

street. there is also a more definite recognition of emerging spiritual values and a greater readiness to relinquish hindrances to service. the plans of the christ for humanity's release are more matured, for they had to wait until such time that the trend of human aspiration became more clearly emphatic; and the new era, with its latent possibilities can now be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. all of this is a challenge to the disciple. what is it that he must do? the disciple has to take himself as he is, at any time, with any given equipment, and under any- 112- telepathy and the etheric vehicle copyright 1998 lucis trust given circumstances; he then proceeds to subordinate himself, his affairs and his time to

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

a treatise on cosmic fire, pages 128-133. all severing of links produces severe reactions. yet if you could but realise it, the severing of the- 250- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust outer physical plane links is the least severe and the most impermanent of all such events. death itself is a part of the great illusion and only exists because of the veils which we have gathered around ourselves. all of us, as workers in the field of glamour (the new field in which humanity must learn consciously to work, have been honoured and trusted. death comes to all, but for disciples there should be none of the usual glamour and distress. i would say to you, look not back at the past. in that direction lie glamour and distress. it is the usual direc

nce. in this is to be found an occult hint. a treatise on white magic, page 309. the instinct of self-preservation has its roots in an innate fear of death; through the presence of this fear, the race has fought its way to its present point of longevity and endurance. a treatise on white magic, page 626. definition of death. death itself is a part of the great illusion, and only exists because of the veils we have gathered around ourselves. a treatise on the seven rays, vol. v. but people are apt to forget that every night in the hours of sleep we die to the physical plane and are alive and functioning elsewhere. they forget that they have already achieved facility in leaving the physical body; because they cannot as yet bring back into the physical brain consciousness the recollection of

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s a more definite recognition of emerging spiritual values among aspirants everywhere and a greater readiness to relinquish hindrances to service; the plans of the christ for humanity's release are more matured for these had to wait until such time that the trend of human aspiration became more clearly emphatic; the new era, with its latent possibilities, can be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. the significant spiritual effects of the war can now be clearly seen, and i can begin to consider with you (earlier than i had anticipated) some of the problems with which you as potential servers of the race and pledged disciples can now deal. i could wish, as far as the immediate present is concerned, that you were all yo

sons of men who will each and all demonstrate eventually "within the courts of heaven" and at the place of initiation, the nature of their high calling; they will prove to all who can grasp the significance of the demonstration that they have only "become again in full- 268- discipleship in the new age- volume ii copyright 1998 lucis trust expression what they have always been" now the removal of the veils of matter permits the inner glory to shine forth and the redemptive work now being finished "they can walk with glory in creative undertakings" i am quoting some words which the christ used (at an initiation held not so long ago) when addressing a group of new initiates. on hints we will now proceed to a consideration of the hints which i have already given to you. they are seven in numb

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

t point let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who

ussions on initiate-training. in the rule as given to applicants, the disciple is cautioned to work within those levels according to the methods of the deva or angel evolution. the rule runs as follows: the army of the voice, the devas in their serried ranks, work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. these particular devas in "their serried ranks" are the directive agents of the divine energy which implements the purposes of deity upon the physical plane. they work only on etheric levels either upon our physical plane or on the cosmic etheric levels. they are therefore active in the realm of maya, which is the etheric plane as we usually understand it, or upon the planes of

rarchy (as far as basic essentials are concerned) is to "provide sanctuary" to those who have liberated themselves from the ocean of deva energies in which their vehicles must perforce move and live and have their being, but with which they have otherwise no point of contact, once liberated by their own effort and will "from the angels" let us now study rule ten. rule x. the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard, and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who stands and waits at the very centre of the council chamber of the lord

oint of energy in- 118- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust each particular centre employed. it is the central "jewel in the lotus" from which the initiate works, and these seven central focal points, these seven jewels, so-called, are the correspondence of the jewel in the egoic lotus. this means, therefore, that successful work "within the veils of maya" involves ever the use of the will aspect and the conscious employment of that quota of the shamballa force which the initiate is able to appropriate and to use because he has begun to work as a focussing agent of the spiritual triad and is no longer working as a soul or as a personality under soul control. this is an important point to remember. it is along the antahkarana that

or thread of the rainbow bridge which the initiate employs. there are four veils of maya, constructed necessarily of seven forces, and these produce the factual and phenomenal aspect (in time and space) of the great illusion, in its three forms of illusion, glamour and maya. there are seven points of energy through which different aspects of the force needed to produce the desired effects within the veils of maya can flow, and these correspond to the seven ray types or qualities. but the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law. the work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya; this must provide, i

ry fundamentals, whilst intelligence concerns itself with the detail and its coherent coordination in response to the impulse and attractive force of divine love and the dynamic impulse of the spirit. let us now proceed, after these few preliminary remarks, to take this tenth rule sentence by sentence. these are five in number, and the first which we will consider is: 1. the rules for work within the veils of maya are known and have been used. students should remember that the work of the hierarchy is constantly conditioned by the point in evolution of the human hierarchy. in the early days of human history, thinking, and progress had practically no place, and therefore little or no effect upon the forces and energies which were active upon etheric levels. at that period, they were left in

oups, many in number and differing in ray potency, which will lead the world through the post-war period into the new age. it is their pressure upon the physical plane which has precipitated the crisis between the great white lodge and the black lodge. their work is to let in the light, and where the light goes the black lodge must fade out and disappear. it feeds on glamour and illusion and uses the veils of maya as a protection. students would do well to avoid naming and differentiating the four veils. the veils themselves are transient and variable. they differ as they come under the impact of the seven rays. it is not possible or practical to distinguish them one from the other, except from the angle of the hierarchy, and their destruction today (though it was not so earlier) has to co

consciousness. the second phrase runs as follows: 2. let the group widen all the rents within those veils and thus let in the light. we come now to a definite group injunction or instruction. the aid of the group is invoked almost in the form of an order. the point of this formulated injunction is that in the new era and in the interlude between the past (wherein prominent disciples worked within the veils of maya) and the new age (wherein humanity itself will consciously function upon the etheric plane, the work of the esoteric groups, under the direction of the new group of world servers, is needed. they will have the capacity to recognise the distinction between the various veils. this is the next needed development. the groups must focus the energy at the very centre of the group being

suffices, and the sound of the densest aspect in manifestation the sound of power in the mineral kingdom. this constitutes an unparalleled condition and creates a unique concentration of the forces of good and the forces of evil upon the etheric plane. the task of all groups which are working under the masters of the wisdom is to let in the light, utilising those rents which already exist within the veils of maya. three major rents within these veils might here be noted. they are symbolically referred to in the bible, though their essential meaning has not been noted or comprehended. the first major rent was made by the establishment of the law of god, and this is portrayed for us symbolically in the old testament in the story of moses. he went up into the mount of god and there received

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

refuge in the caves of mount heredom. they were succoured by knights of st. andrew of the thistle, with whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alchemical secret, which is the physical term of the mystery, has been ever reserved to those who can emerge from the veils of allegory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possi

DION FORTUNE MYSTICAL QABALA

h is normal to human beings. 3. for the purposes of their system, therefore, they draw a veil at a certain point in manifestation, not because there is nothing there, but because the mind, as such, must stop there, when the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, we may be abie to penetrate the veils of negative existence, as they are called. but for all practical purposes we can understand the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the

n of the relationships between the mystical qabala page 23 different symbols that enlightenment arises. again we say, the tree is a method of using the mind, not a system of knowledge. 7. but at the moment we are not engaged in the study of the emanations, but of origins, so far as the human mind may hope to penetrate them; and paradoxical as it may appear, we shall penetrate further when we draw the veils across them than when we try to pierce the darkness. we will, then, sum up the position of kether in one sentence, a sentence [page 32] that can have but little significance for the student approaching the subject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving

til the activity began which emanated chokmah. 4. the human mind, knowing no other mode of existence than that of form and activity, has the greatest difficulty in obtaining any adequate concept of an entirely formless state of passivity which is nevertheless most distinctly not non-being. yet this effort must be made if we are to understand cosmic philosophy in its fundamentals. we must not draw the veils of negative existence in front of kether or we shall condemn ourselves to a perpetual unresolved duality; god and the devil will for ever war in our cosmos, and there can be no finality to their conflict. we must train the mind to conceive the state of pure being without attributes or activities; we may think of it as the blinding white light, undifferentiated into rays by the prism of f

other source is a limited and partial energy. in kether alone is the pure source of all energy. the operations of the magician that aim at the concentrating of energy (and what operations do not) must always start with kether, because here we touch the upwelling force ansing from the great unmanifest, the reservoir of limitless power. it is through kether, from the great unmanifest hidden behind the veils of negative existence, that power is drawn. if we draw power from any specialised sphere of nature, we are, as it were, robbing peter to pay paul. the power has come from somewhere, and gone somewhere, and it has to be accounted for at the final reckoning. it is for this reason that it has been held that the magician pays in suffering for what he wins by magical means. this is true if hi

ephiroth link up among themselves, and the illumination that comes from observing their interrelationships. 19. the statement that the roots of binah are in amen refers to kether, for one of the titles of kether is amen. this clearly declares that although chokmah emanates binab, we must not pause there when seeking origins, but move back to the fount of all as it rises from the unmanifest behind the veils of negative existence. this concept is brought out very clearly by the yetziratic text of chesed, wherein it says, speaking of spiritual forces "they emanate one from another by virtue of the primordial emanation, the highest crown, kether" 10. we must not be misled or confused in this respect by the fact that the yetziratic text of geburah declares that binah, understanding, emanates fr

ever be explained in terms of itself, but only by being resumed in a greater whole. the four elements of the ancients find their explanation in a fifth, the ether, as initiates have always maintained. for it is a doctrine of esoteric philosophy that any four visible states always have their root in a fifth, an invisible state. for instance, the four worlds of the qabalists have their root behind the veils of the unmanifest. it is only by positing this unmanifest fifth, and assigning to it certain attributes deduced from the manifest four as being essential in the prime cause, that we are able to arrive at any understanding of the nature of the four. so do we find in yesod the unmanifest fifth of the four elements of malkuth, the fire of the ancients answering to the ether of the moderns

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

rnal the equinox (vol. 3, p. 127. in attempting his mystical rebirth as a babe of the abyss, jones had a nervous breakdown. he returned briefly to england and joined the roman catholic church, hoping to convert other catholics to crowley s law of thelema. upon returning to vancouver he wandered around the city wearing only a raincoat, which he threw off in public, crying that he had renounced all the veils of illusion. after his recovery jones became somewhat hostile to crowley, who had expelled him from his order. over the years jones wrote a number of books, including the anatomy of the body of god (1925, which attempts a threedimensional projection of the kabalistic tree of life (see also kabala) sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. chicago: c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

upper. the separate clause they are supposed to have formed was called epiclesis and consisted of an invocation of the holy ghost. de borron s account also ties the grail to glastonbury, a borough in england that had also been identified with king arthur by the reported discovery of his body and that of his queen, guenevere. according to de borron, the grail was to be conveyed to the far west, to the veils of avaron (i.e, avalon, i.e, somerset. sources: furnivall, f. j, ed. the history of the holy grail. from the french prose of sires r. de borron. london: early english text society, 1874. lacy, norris j. the arthurian encyclopedia. new york: farland, 1986. loomis, roger sherman. the grail: from celtic myth to christian symbol. cardiff: university of wales, 1963. waite, arthur e. the holy

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

verpassed the margins of the world, who has broken down those imaginary divisions between spheres the first, the eighth, the ninth, the tenth or what you will which are described in the false mathematics of blind and popular philosophy. by the fight of sense and reason, with the key of most diligent enquiry, he has thrown wide those doors of truth which it is within our power to open and stripped the veils and coverings from the face of nature. he has given eyes to blind moles, and illuminated those who could not see their own image in the innumerable mirrors of reality which surround them on every side; he has loosened the mute tongues which cared little for intricate discussion; he has strengthened the crippled limbs which were too weak to make that journey of the spirit of which base ma

FRATER ELIJAH ANGELS OF CHAOS

for it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent

GILBERT THE MAGICAL MASON

wers of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be den

ich is equivalent to jah, god, yod, and he, ten and five; every hebrew word is also a number, and the reverse. these seven persons, again, are typical of the seven most learned rabbis who held the assembly named in the zohar, idra suta, in which the essenceof deity is discussed as a holy mystery.thestill more holy assembly of rabbis, the idra rabba included three more, these formed the keepers of the veils of the original r.a. chapter, for whom the lower offices oftreas, i.g, and sentinel are now substituted; some very learned patron of the order caused this change to be made, fearing that it might be a blasphemy to represent these three highest powers in a lodge which might become too ordinary a business. they were types of the first sephirotic triad. freemasons little know how close they

GOLDEN DAWN RITUALS ZAM20

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 aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the swor

KNOWLEDGE LECTURE FIVE

ormed from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name giv

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

elligence shall be fully aroused and in entire control of the four lower vehicles- the mental, astral, etheric and dense physical bodies. 662. as bro. powell has said: 663. in the third degree in freemasonry we find an appeal quite different and distinct from those of the two preceding degrees. the m.m. comes within the range of a fresh influence, entering a new world, piercing through another of the veils which separate him from a true under-standing of life- and death. perhaps the most characteristic feature of the degree is this atmosphere which it creates, so real and yet so elusive in description- a sense of mystery(*the magic of freemasonry, p. 92) 664. entering the lodge 665. as he enters the lodge he is received upon the points of the compasses, and through them he gains the first

alley of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of installation 739. it has always seemed to me a matter of great regret that in the workings of continental masonry the beautiful ceremony of the installation of the master of a lodge should be so greatly truncated or even entirely omitted. the position of r.w.m. is one of great difficulty and responsibility, and to hold it successfully requires a co

but before the inquirer can find the lost w c, that hidden light which dwells in all created things, which is buried deep in the temple of solomon the king, his vision must be so purified that he can behold his presence with eyes unveiled. this attainment of true spiritual vision is symbolized by the passing of the four veils on the road to the heavenly city, the sanctuary of light and peace; for the veils represent those limitations of consciousness which blind his vision of the truth. the p c w c s of the veils explain the means by which he may lift the barriers that hold him back, and show him the qualities that must be developed if real spiritual progress is to be made. such is the work of the excellent master fs degree, and it is undertaken in the power and the light of the star. 760

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

, what we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried and concealed from the eyes of the flesh. this was typified as a journey upwards, during which four veils were passed, and then by a search downwards for a hidden vault, deeply buried in the earth, in which the name of

l brotherhood. 496. heredom 497. in scotland these secret mysteries of the east and west were handed down from generation to generation in various centres, one of the chief of these being the sacred island of iona. among the initiates of the culdee rites iona was called heredom. heredom is said in masonic tradition to be a mystical mountain, and as such it is indeed the mount of initiation beyond the veils of space and time; but it was also the secret name of the physical centre of the mysteries- and this centre was iona. another such secret centre in mediaeval days was the abbey of kilwinning; and thus, the rites which derive in part from culdee sources have always styled themselves as of kilwinning and of heredom. 498. the saxon invasion of britain drove the celtic inhabitants of the pla

LIBER V VEL REGULI

eof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understan

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

elevated the human consciousness to a point where it was capable of cognizing its own constitution and the true purpose of existence. this knowledge of how man's manifold constitution could be most quickly and most completely regenerated to the point of spiritual illumination constituted the secret, or esoteric, doctrine of antiquity. certain apparently physical organs and centers are in reality the veils or sheaths of spiritual centers. what these were and how they could be unfolded was never revealed to the unregenerate, for the philosophers realized that once he understands the complete working of any system, a man may accomplish a prescribed end without being qualified to manipulate and control the effects which he has produced. for this reason long periods of probation were imposed

because heaven is inaccessible to men. and when he ordered twelve loaves to be set on a table, he denoted the year, as distinguished into so many months. by branching out the candlestick into seventy parts, he secretly intimated the decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. the veils too, which were composed of four things, they declared the four elements; for the plain linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire "now the vestment of the high-priest be

MEANING OF MASONRY

of this transitory world behind our backs, than in all ou r doings fail to remember the jerusalem that lies beyond. our teaching is purposely veiled in allegory and symbol and its deeper import does not appear upon the surface of the ritual itself. this is partly in correspondence with human life itself and the world we live in, which ale themselves but allegories and symbols of another life and the veils of another world; and partly intentional also, so that only those who have reverent and understanding minds may penetrate into the more hidden meaning of the doctrine of the craft. the deeper secrets in masonry, like the deeper secrets of life, are heavily veiled; are closely hidden. they exist concealed beneath a great reservation; but whoso knows anything of them knows also that they a

ity of this world, of which it is written to all captives therein" come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues (rev. xviii. 4. and, in a word, the royal arch ceremony sacramentally portrays the last phase of the mystical journey of the exiled soul from babylon to jerusalem as it escapes from its captivity to this lower world and" passing the veils" of matter and form, breaks through the bondage of corruption into the world of the formless spirit and realizes the glonous liberty of the children of god. chapter v. freemasonry in relation to the ancient mysteries. every mason is naturally desirous to know something of the origin and history of the craft. the available literature on the subject is diffuse and unsatisfying. it offers a

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

atlantean offspring, and although people may be evil, symbols and edifices are inher-ently not. clearly, both sides make use of the same machinery. in the final analysis, itmatters little what weapons are used and what field is chosen for battle. it mattersgreatly thoughto know the enemy. in its education of these matters, humanity has con-tinually been helped, even occasionally from those behind the veils of secrecy. atlantis, alien visitation, and genetic manipulation75 this place is terrible! not only were many of the founders of the u.s. masons, but they received aid from a secretand august body existing in europe, which helped them to establish the united states for apeculiar and particular purpose known only to the initiated few (peter tompkins quotingm. p. hall in secrets of the gre

d for the grainalefestiv al entertainment or celebrations for the illiability that possessed by those descended or favouredhostile name for one opposed to the illieasily that which is done by the illifacille meaning skill or artistryhello, hail, heilseal the stamp of the illisigil signatures of the illi, magical marksignal commonly made on hillsveil- the illi spoke to their priesthood from behind the veils.steeple, spire (spirel, gable, shingles, bell (bell tower, cable, na vel,aisle, altar (eltar, temple, oracle, tabernacledelphi, eleusinianlegality designated by the controllers.atlantis, alien visitation, and genetic manipulation237 appendix b: book abstracts fleur de les flower of the illililly, dale, jubilee, millions, billionsbastille the whipping post for those opponents or lawbreake

MORALS AND DOGMA

ort represented. of the three parts, he says, into which the temple was divided, two represent earth and sea, open to all men, and the third, heaven, god's dwelling-place, reserved for him alone. the twelve loaves of shew-bread signify the twelve months of the year. the candlestick represented the twelve signs through which the seven planets run their courses; and the seven lights, those planets; the veils, of four colors, the four elements; the tunic of the high priest, the earth; the hyacinth, nearly blue, the heavens; the ephod, of four colors, the whole of nature; the gold, light; the breast-plate, in the middle, this earth in the centre of the world; the two sardonyxes, used as clasps, the sun and moon; and the twelve precious stones of the breast-plate arranged by threes, like the se

MOTTA MARCELO THE COMMENTARIES OF AL

h person, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance which indicates ignorance or forgetfulness of the central truth of the universe is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

cture azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus:-a and z, aleph and tau, alpha and omega. it is used with various meanings by different vzriters but generally signrfies essence. the following names occur in qabalistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n t

passing present that stands in the place of the past. i am the fertilised land. hail unto <128> thee dwellers of the wings of the morning! heg. replaces cup and leads practicus to a seat west ofthe altar, and returns to place. hiero (rising) i arise in the place of the gathering of the waters, through the rolled back cloud of night. from the father of waters went forth the spirit, rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering waters. terrible was the silence of that untreated world- immeasurable the depth of that abyss. and the countenances of darkness half-formed arose- they abode not- they hasted away- and in the darkness of vacancy, the spirit moved and the lightbearers existed for a space. i have said darkness

, is as yet unknown to you. it is no symbol of the order of the stella matutina, nor of the first or outer order, nor even of your degree. it is the symbol of the red rose and the cross of gold, uniting the powers of the 4 and 5 and of the 6 within itself, but to learn its full meaning, it is needful that you be admitted to the fellowship of that other order to which the stella matutina is one of the veils. of this matter, you have no right to speak to any below your degree. admission further can be earned no more by excellence in intellec <196> tual learning alone, though that also is required of you. in token that all true knowledge cometh of grace, not of right, such admission is granted, not on demand, but at the discretion of the greatly honoured chiefs of the second order. moreover

e of his symbology. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the kether of assiah to the malkuth of yetzirah. now as behind kether depend the veils of the negative existence: ain, ain soph and ain soph aour, so through negative existence must pass the soul that goes from assiah to yetzirah, or vice-versa. this process is illustrated by the neophyte ceremony as described in 2-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and pres

and the goddesses stand by and watch while the beam sways and the decision is taken- then, the <130> body of the candidate is, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of the negative existence, passing from the kether of assiah to the malkuth of yetzirah. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, b

sire of thy house 0 adonai hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect malkuth, the resplendent intelligence, be thus exalted above every head and sit on the throne of binah, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from that great archangel metatron, to rend away the veils of darkness from my mortal vision, that i may know thee, adonai, the only true self, and yeheshuah yehovashah, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory. place aside the astral lotus. return into the physical body, place swmd on neck, and say: so help me, the lord of the universe and my higher soul. rise, holding sword in right hand

ight hand are grasped with an absolute rule the seven mighty archangels who govern the seven states of mortal man, grant unto me the power, i beseech thee, to rise above the planetary darkness wherein i must live, here on earth, until my regeneration is accomplished. out of the darkness may light arise for me. 0 thou, from whose mouth cometh the sword of flame, rend i beseech thee with that sword the veils of darkness which hide from my spirit's vision, that golden light wherein osiris dwells, that i being thus enabled to enter the secret chamber of my own soul, may behold the glory of the eternal crown, and beholding that great light be willing to forego all that earth can offer, that i may attain unto that supernal and only self, united in the glory of ain soph aour. let me dwell in that

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

on, there must be a community of ideas and desires, and such a communion cannot be attained except by a common religion established on the very foundations of intelligence and reason. this religion has existed always in the world, and is that only which can be called one, infallible, indefectible and veritably catholic. that is, universal. this religion, of which all others have been successively the veils and shadows, is that which demonstrates being by being, truth by reason, reason by evidence and common sense. it is that which proves by realities the reasonable basis of hypotheses, and forbids reasoning upon hypotheses independently of realities. it is that which is grounded on the doctrine of universal analogies but never confounds the things of science with those of faith. it can nev

RUBY TABLET OF SET

magician. mine is the path of the diligent researcher, leaving no stone unturned in my passion for truth. i unveiled the cycles of the universe and perceived its innermost workings, receiving the keys of enoch as a witness to my achievements. i worked without lust of result, and i gave my all to that task which was mine. learn from john dee that your effects shall be in proportion to your causes. the veils of time lifted for me, and i beheld the past, present and future. observe now how my work has been refined and continued, such was its might and merit. from the corrupt keys of enoch, imperfectly understood in my time, have you not come to a fuller understanding of the word of set? consider the implications well. what facet of xeper, then, do i represent to you this night? remember alway

ak spreading out over my soul- wrapping me in thy power. thy mighty spear crashes through the air. in this power i am risen up. as thy being brushes over my soul, i call out to thee in thy eldest names: wodhanaz- wiljon- wihaz [runic invocation] quweodh- fire-twirl of becoming calc- chalice stan- stone gar- spear the working [opening the gates to the anchestral realms] tonight we gather to pierce the veils of time, to dive deeply into the pools of ancient memory, to draw forth the dragon who sleeps therein and drink but a drop of his blood. elect of set, now clothed in flesh, turn your sight inward toward the source of your own blood-becoming, and follow the strings which parallel the ancient path, back to the source of your own blood and shape of your distinctive flesh. within this chambe

night, and guide us to new realms. come, and welcome. hail xepera- self-created one. join us tonight, as we bring into being new aspects of our selves, as we xeper. come, and welcome. hail shu- lord of sight and knowledge. join us tonight, as we explore new lands, see new sights, and learn new truths. come, and welcome. hail tefnut- lady of mystery. join us tonight, and show us your secrets, part the veils that hide the unknown, and open the doors to that which is hidden [7. grail ceremony/ energize the astral gift [before the altar, facing the pentagram of set, shuti said the following (modify as appropriate for any other celebrant] hail set- prince of darkness, guide, tutor, and friend. priest of set i am, recognized by your magistry. master of the temple i am, recognized by your high pr

SALMANRUSHDIE THESATANICVERSES

piteously for help, being unable (no mouths) to scream. the adversary: there he blows! silhouetted against the backdrop of the ignited shaandaar caf, see, that's the very fellow! azraeel leaps unbidden into farishta's hand. even an archangel may experience a revelation, and when gibreel catches, for the most fleeting of instants, saladin chamcha's eye- then in that fractional and infinite moment the veils are ripped away from his sight- he sees himself walking with chamcha in brickhall fields, lost in a rhapsody, revealing the most intimate secrets of his lovemaking with alleluia cone- those same secrets which afterwards were whispered into telephones by a host of evil voices- beneath all of which gibreel now discerns the unifying talent of the adversary, who could be guttural and high, w

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

hich to hate the devil. ra bi ah was also famous for a legend in which she was reportedly seen carrying a flaming torch in one hand and a bucket of water in the world religions: biographies 321 ra bi ah al-adawiyah other. she explained in a poem published in doorkeeper of the heart: with these things i am going to set fire to heaven/ and put out the flames of hell/ so that voyagers to god can rip the veils/ and see the real goal. ra bi ah meant that a person should not worship allah out of fear of hell or in hopes of heaven. one should worship because one loved allah. the emotions of fear and hope were like veils that kept the true vision of allah hidden. hasan al-basri ra bi ah was a resident of the city of basra, located in the far southeast of modern-day iraq, near the persian gulf. fou

THE CANOPIC GODS SYMBOLISM

, and partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corru

siris, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their st

THE KEY TO THE MYSTERIES

em, that is, poesy, or the inspiration of the heart. believing souls will have no need of the rational hypotheses contained in this new explanation of the figures of the bible; but those sincere hearts afflicted by doubt, which are tortured by eighteenth-century criticism, will understand in reading it that even reason without faith can find in the holy book something besides stumbling-blocks; if the veils with which the divine text is covered throw a great shadow, this shadow is so marvellously designed by the interplay of light that it becomes the sole intelligible image of the divine ideal. ideal, incomprehensible as infinity, and indispensable as the very essence of mystery! 71 article ii solution of the second problem true religion religion exists in humanity, like love. like it, it i

THE NECRONOMICON SIMON VERSION

arab magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs be

d the formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not pe

oved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russulu

ection, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up

TYSON DONALD NEW MILLENNIUM MAGIC

creating it. thus, the reasons for seeking to learn magic are compelling. it awakens the spiritual heart and gives direction to a purposeless and hopeless life. it enables its possessor to pursue good and avoid evil. it provides the tools to solve human prob- lems, both psychological and physical. most importantly, the magical perception allows individuals to see things for what they are beneath the veils of illusion that constantly surround and obscure reality. the magus most people hold magic in contempt because they look at it with only their outer vision. they see magic from a worldly perspective. from this viewpoint magic is indeed absurd. it is only when viewed with a measure of spiritual awareness that magic can be considered a reasonable and worthwhile pursuit. since spiritual vis

or any other observable thing, parts of the essential self of the magus. these are aspects of his or her personal universe, looked upon by the magus but not taking part in the act of observation. only by shearing the true self of all the forms and illusions that have clothed it throughout life can the magus begin to see the universe of manifestation from its center. this process of stripping away the veils of illusion aligns the center point of the magus with the center point of the single underlying reality of things. then the magus will understand that all points can become the center because all are contained in the first created point, which in the kabbalah is called kether, the smooth point, the white head; and that this first point is without dimension. the magus will see that the cr

cy. in islam, god is male and is expressed in all his maleness through the prophet mohammed, man of warfare, of conquest, of command. in islamic culture men dominate, not only where it is their natural right, but also in many areas more commonly controlled by women. women are, in a real sense, appendages of their male counterparts, forbidden to do anything useful that might give them authori- ty. the veils they wear are symbolic of their forcible removal from worldly affairs. instances where god is viewed as female are less common in modern cul- tures-not so much because these societies were deliberately dominated by indi- vidual men, but because the usefulness of the male principle is more obvious to a culture that must resist constant warfare from outside by invading nomadic ene- mies. t

TYSON DONALD SOUL FLIGHT

ed light of god-but each successive emanation adds its own level of veiling or shadowing to that light, causing it to be perceived in a progressively more limited way. there is only a single spiritual radiance and it never changes, but it can be partially obscured or shadowed, lending it various different individual qualities or aspects, depending on how much of the light is able to shine through the veils, and in what way it is able to reveal itself. the kircher diagram the emanations were affirmed to be ten in number, and were arranged in various patterns by kabbalists as a way of emphasizing different aspects of their collective nature and interactions. the tree of life adopted by the golden dawn is only one of these symbolic patterns for the sephiroth, although it may be the most sophi

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

ter, associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standing thus in the sign of osiris slain, with all sincerity and singleness of heart, do i affirm that i will ever maintain the most perfect silence in respect thereof; i promise that i will never reveal them to the profane, nor will hint of them to those in the order who are below the rank of theoricus adepti majoras (2)1 will hence forth endeavour t

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