Michael Wynn's Occult Reference Library
THE VOID,THE VOIDS

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1 10 INITIATION CEREMONY

light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the step

4 7 INITIATION CEREMONY

of the night of time last forever? and have they not passed away? before all things are the waters, and the darkness, and the gates of the land of night. and the chaos cried aloud for the unity of form, and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendor which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters. and thus was formulated the eternal hexad, the number of the dawning creation. heg: turns up the lights and then conducts the practicus to the foot of hierop

overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but therefore, also it is justly attributed unto air and not unto water, because it is the firmament dividing and containing the waters. hierophant a

didst march through the land in indignation. thou didst thresh the heathen in thine anger. thou didst march through the sea with thine horses, through the depth of the mighty waters. heg: conducts practicus to hierophant and hands to practicus the calvary cross. lights turned up. heg: the calvary cross of 10 squares refers to the 10 sephiroth in balanced disposition, before which the formless and the void rolled back. it also is the opened out form of the double cube, and of the altar of incense (places cross aside) the 27th path of the sepher yetzirah which answereth unto the letter peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven and the excitement of the motion of them. it is, therefore, th

ABRAMELIN3

by letters. in this form the double acrostic arrangement is especially marked; though in some few cases it is slightly varied by the introduction of a different name( c) those in which part of the square is left vacant, the letters being arranged in the form of what is called in geometry, a gnomon( d) those in which the central part of the square is left vacant, the letters forming a border round the void part( e) those of more irregular disposition, and in which in some instances single letters are placed separately in the vacant part of the square. it will be remarked that in nearly all cases these names arranged in the squares represent generally the effect to be produced, or in other words are simply the hebrew or other appellations of the result to which the square is to be applied. a

ADEPTUS MINOR INITIATION

p of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut that you are to receive upon your clavicle is symbolic of the neck, which is also symbolic of the void that you must cross for the achievement of the great work and the uniting with your higher genius. it is also symbolical of the blood that you are willing to shed to defend this order and the principles of divine light. let the blood that drips from your wound symbolically mix with the blood that has been previously shed by the adepti that have gone before you. may it also be the reminder

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

e yoga of the 4 elements, even at his highest- the demiourgos) eheieh-asher-eheieh- i am that i am. 17. if there is any sense in any of this at all, we may expect to find an almost identical system of thought all over the world. there is nothing exclusively hebrew about this theogony. we find, for example, in the teachings of zoroaster and the neo-platonists very similar ideas. we have a pleroma, the void, a background of all possibilities, and this is filled by a supreme light-god, from whom drive in turn the seven archons, who correspond closely to the seven planetary deities, aratron, bethor, phaleg and the rest. these in their turn constitute a demiurge in order to crate matter; and this demiurge is jehovah. not far different are the ideas both of the classical greeks and the neo-plato

s on a great magical retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realised that this was a physical representation of the universe, in what i may call its essential structure. i exclaimed 'nothingness, with twinkles' i concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance. space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation 'but *what* twinkles' 20. the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

lic bird "the holy ghost, of a mercurial nature) 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. 267 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit- ar-o-go-go-ru-abrao "thou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun" sotou "thou, the saviour" mudorio "silence! give me thy secret" phalarthao "give me suck, thou phallus, thou sun" ooo "satan, thou eye, thou lust "satan, thou eye, thou lust "satan, thou eye, thou lust" aepe "thou self-caused, self-d

f the mysteries of magick. so then saying this word or that, let the adept wrestle with his angel and withstand him, that he may constrain him to consent to continue in communion until the consciousness becomes capable of clear comprehension, and of accurate transmission<intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says "extend the void mind of thy soul to that intelligible that thou mayst learn the intelligible, because it subsisteth beyond mind. thou wilt not understand it as when understanding some common thing> of the 298 transcendent truth of the beloved to the heart that holds him. the firm repetition of one of these words ought to enable the adept to maintain the state of union for several minutes, even at first

ALEISTER CROWLEY TAO TEH KING

however complex x may be, it is always to be cancelled by its -x. thus the universe is always potentially anything and everything, yet actually nothing) operateth continuously, causing all to flow in the cycle of change, which is love and beauty. how do i know this? by my comprehension of the tao. 26 chapter xxii the guerdon of modesty. 1. the part becometh the whole. the curve becometh straight; the void becometh full; the old becometh new. he who desireth little accomplisheth his will with ease; who desireth many things becometh distracted((thus he hath none of them) 2. therefore, the sage concentrateth upon one will, and it is as a light to the whole world. hiding himself, he shineth; withdrawing himself, he attracteth notice; humbling himself, he is exalted; dissatisfied with himself((

notice; humbling himself, he is exalted; dissatisfied with himself((since the one will is not yet attained) he gaineth force to achieve his will. because he striveth not, no man may contend against him. 3. that is no idle saw of the men of old 'the part becometh the whole; it is the canon of perfection((any part x becomes the whole zero, by cancelling itself through 'love' of -x) 27 chapter xxiii the void of naught. 1. to keep silence is the mark of one who is acting in full accordance with his will. a fierce wind soon falleth; a storm-shower doth not last all day. yet heaven and earth cause these; and if they fail to make violence continue, how much less can man abide in spasm of passion! 2. with him that devoteth him to tao, the devotees of tao are in accord; so also are the devotees of

t 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, virtueless, unworthy: yet rulers describe themselves by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others have taught thus; i consent to it. violent men and strong die not by natural death. this fact is the foundation of my law. 48 chapter xliii the cosmic method. 1. the softest substanc

ALEISTER CROWLEY THE LOST CONTINENT

mountain. about three hundred years later we find ourselves face to face with the first great mystery of atlas. this is a translation of the record of that most strange event "now it came to pass that all men turned black and died, and that the living atla abode alone, bearing mercury, whereof the sun knoweth. thus came again the true men of atlas, and their women, bearing gods and goddesses. and the void suffered nothing, and the earth was at peace. now then indeed arose art, and men builded, being blind. and there was light, and some of the light wrought mischief. wherefore the wise men destroyed them with their magic, and there is no record because it is written in that which is" a sort of 'si monumentum quaeris, circumspice' seems here implied. in any case there were clearly two gaps u

the pinnacle of atlas melted into the sea behind them, than the 'catastrophe' occurred. the high house and the column beneath it, with all the inhabitants of atlas, shot from the earth with the vehemence of a million lightnings, bound for that green blaze of glory that scintillated in the west above the sunset. instantly the earth, its god departed, gave itself up to anguish. the sea rushed unto the void of the column and in a thousand earthquakes atlas 'houses' and plains together were overwhelmed forever in the ocean. tidal waves rolled round the world; everywhere great floods carried away villages and towns; earthquakes rocked and tempests roared; tumult was triumphant. for years after the catastrophe the dying tremors of the event still shook mankind with fear* and the eternal waves o

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

h in my memory. i was on a retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star

ALEISTER CROWLEY THE SWORD OF SONG

f exceeding impermanence. if we examine what we call steady thought, we shall find that its rate of change is in reality inconceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must ad

ALEISTER CROWLEY EQ I 1

glasses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years afterwards my father died. the gap caused by his death, the void of loss and loneliness, was more than filled up by my young children. i had two little girls who, at this time, were a source of perpetual interest to me. how one grows to love the little creatures, with their laughter and tears, their hopes and questions and make-believe! and how one's love for them is intensified by all the trouble one takes to win their love and by all the plans one we

ALEISTER CROWLEY EQ I 5

ion, to the holy land of the uraeus serpent, to the land of isis and osiris, of the pyramids and the nile, even to khem, more magnificent in ruin than all other lands are in plenitude of their glory. 120 a nocturne in the little cleft of the rocks whence life first sprang to birth, by the secret shadowy molten sea, where aphrodite 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

ALEISTER CROWLEY EQUINOX EQ I 2 2

he night of time endure for ever? not yet are they passed away "before all things are the waters; and the darkness and the gates of the land of night "and the chaos cried aloud for the unity of form, and the face of the eternal arose "and before the glory of that countenance the night rolled back, and the darkness hasted away "in the waters beneath was that face reflected in the formless abyss of the void "forth from those eyes darted rays of terrible splendour which crossed with the currents reflected "that brow and those eyes formed the triangle of the measureless heavens, and their reflection formed the triangle of the measureless waters "and thus was formulated in eternity the external hexad; and this is the number of the dawning creation" the hegemon having illuminated the temple, the

h. earth_ fire/ black_ qlip. hoth. yetz. hb:resh. palac_ white salt_ spirit\ triangles daniels\ reflected tablet of statue\ hb:shin\ earth_ diagram 44. arrangement of the temple the 27th path in the 4= 7 ritual. after which the "hierophant" explains the calvary cross of ten squares "the calvary cross of ten squares refers to the ten sephiroth in balanced disposition; before which the formless and the void rolled back. it is also the opened-out form of the double cube, and of the altar of incense" and the sixteenth key of the tarot: it represents a tower struck by a lightning-flash proceeding from a rayed circle and terminating in a triangle. it is the tower of babel. the flash exactly forms the astronomical symbol of mars. it is the power of the triad rushing down and destroying the column

ALEISTER CROWLEY EQUINOX EQ I 2 3

the pitfalls of religious verse are bathos and platitude, but these the sincerity of the writer and a certain mastery over poetic expression have enabled him- or her- to avoid. the writer of such verse as the following may be complimented on a very high standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they

ALEISTER CROWLEY EQUINOX EQ I 2

ves with a blade of still better temper. viii "it is not proper to understand that intelligible one with vehemence, but with the extended flame of far-reaching mind, measuring all things except that intelligible. but it is requisite to understand this; for if thou inclinest thy mind thou wilt understand it, not earnestly; but it is becoming to bring with thee a pure and inquiring sense, to extend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsisteth beyond mind "thou wilt not understand it, as when understanding some common thing- zoroaster. in other of my philosophical writings i have endeavoured to show that the ratiocinative faculty was in its nature unable to solve any single problem of the universe. its "reductio ad absurdum" is

ALEISTER CROWLEY EQUINOX EQ I 3 2

first, extends parallel to the second, is rounded to the right and 17mm long. this sigil is in the midst of a circular formation of eight hebrew letters. in clockwise sequence from the top: hb:yod hb:yod hb:heh hb:koph hb:vau hb:dalet hb:heh hb:aleph. these letters accordingly form the words jehovah in a greek cross and achad on the diagonals "he is one. in the name of god let there be light unto the void a restriction "soror s.s.d.d. altered frater i.a.'s ritual, making the operation to "form a link between thoth and the magus. this is absurd; the correct way "is as here given, in which the link is formed between the spirit and the "magus" 170 "considerations" to be performed on the day and in the hour of mercury: the evocation itself commencing in the magical hour of tafrac, under the do

thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triang

ALEISTER CROWLEY EQUINOX EQ I 3 3

, i rejoice in thee, thou lofty gathering-point of bliss; o thou bridal-bed of murmuring rapture! i rejoice, yea, i shout with gladness! till i tangle the black tresses of the storm, and lash the tempest into a green foam of twining basilisks, in the glory and splendour of thy name. 38 8. ah! but i rejoice in thee, o thou my god; thou coruscating star-point of endlessness; thou inundating fire of the void; thou moonbeam cup of eternal life: yea, i rejoice in thee, thou fire-sandalled warrior of steel; o thou bloody dew of the field of slaughter and death! i rejoice, yea, i shout with gladness! till the music of my throat smiteth the hills as a crescent moon waketh a nightly field of sleeping comets, at the glory and splendour of thy name. 9. ah! but i rejoice in thee, o thou my god; thou j

er lilies by the throat of a young god. 8. o my god, exalt me with blood and be merciful unto me, as i humble myself before thee; for all my courage is but as the fang of a viper that striketh at the rosy heel of dawn. 9. o my god, teach me with patience and be merciful unto me, as i humble myself before thee; for all my knowledge is but as the refuse of the chaff that is flung to the darkness of the void. 10. o my god, measure me rightly and be merciful unto me, as i humble myself before thee; for all my praise is but as a single letter of lead lost in the gilded scriptures of the rocks. 11. o my god, fill me with slumber and be merciful unto me, as i humble myself before thee; for all my wakefulness is but as a cloud at sunset that is like a snake gliding through the dew. 12. o my god, k

, my god, woe unto me; for all my for all my praise is as the song of a bird that is ensnared in the network or the winds, and cast adown the drowning depths of night. yet in the faltering notes of my music do i mark the melody of universal truth. 3. o woe unto me, my god, woe unto me; for all my works are as a coiled-up sleeper who hath overslept the day, even the dawn that hovereth as a hawk in the void. yet in the gloom of mine awakening do i see, across the breasts of night, thy shadowed form. 4. o woe unto me, my god, woe unto me; for all my labours are as weary oxen laggard and sore stricken with the goad, ploughing black furrows across the white fields of light. yet in the scrawling trail of their slow toil do i descry the golden harvest of thine effulgence. 5. o woe unto me, my god

ALEISTER CROWLEY EQUINOX EQ I 3

ils the sigil. n. operations in l repeated at the north. o. processes in m are repeated in the n.w. magician then passes to the east, takes up sigil in left hand, and lotus wand in right "assumes the mask "of the spirit-form" smites sigil with lotus wand and says "thou canst not pass from concealment unto manifestation save by virtue of the name hb:heh hb:vau hb:heh hb:yod. after the formless and the void and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar l

ALEISTER CROWLEY EQUINOX EQ I 4 2

turned "o great white spirit" he whispered- and the universe shook with fear at the voice of him "thou, and thou alone, art worthy to fill this little crack that thou hast left" then the great white spirit arose and formulated himself as the pillar of infinitude, even as the mahalingam of great shiva the destroyer, who openeth his eye, and all is not. and behold! he was balanced in the crack, and the void was filled, and nature was content. and elohim gibor, and kamael the mighty and his seraphim, and graphiel, and bartzabel, and all the inhabitants of madim shouted for joy and gave glory and honour and praise to the great white spirit; and the sound of their rejoicing filled the worlds. now for one thousand myriad eternities the great white spirit maintained himself as the pillar of infin

ALEISTER CROWLEY EQUINOX EQ I 6 2

n skill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotism, and conquest is dragged captive through the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the

o galaxy of thousands upon thousands closely curled, your golden world incalculably small, its closest cluster mere milky lustre staining the infinite darkness! base and blind our minion mind seeks a great light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury follies; black melancholies sit straddled on your bended backs. the throne of the unknown is fit for children. we are too well ware how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well

AN INTRO TO STUDY OF THE KABALAH

or adam kadmon, the primordial or archetypal man; the world produced is the existing universe of which we have cognizance. the universe is called the "garment of god: this lower world is a copy of the divine world, everything here has its prototype above (zohar ii. 20) some kabalistic treatises speak of earlier worlds created before the conjunction of the divine king and queen; these perished in the void; these lost worlds are referred to in genesis 36, v. 31-40, as "the kings of edom who reigned before israel" they are said to have perished one after the other; these worlds were convulsed and were no more known. having considered the divine emanations, and the origin of the universe, i must refer to the spiritual beings of the four worlds. in the first purest and highest world of atzilut

assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come seven hells, whose dwellers are evil beings representing all human sins; their rulers are samael or satan the angel of death, and lilith, the asheth zenunim, the woman of whoredom, and this pair of demons are also called "the beast" see zohar ii. 255; samael had also an in

BEHOLDERS OF NIGHT

imits are only placed by ones mind. to align ones own self with the natural order is to dissolve the essence, from which the consciousness would be devoured by the mind numbing devourer called christianity, or the right hand path. this is the very silk masked murdered of the self, which would caress us into the arms of the scorpion, which would destroy all of which we are to sacrifice the mind to the void of non-being. the left hand path is the strengthening of the mind, and the possibility of one becoming as a separate being, not in order with the natural universe, that he or she is uniquely different. this is the path of lucifer and lilith, those who stand within the dark wells and have illuminated the black flame of self-acknowledgement and the joys of the waking and dreaming worlds. th

BLAVATSKY H P COSMOGENESIS

sections "ten numbers without what? one: the spirit of the living god. who liveth in eternities! voice and spirit and word, and this is the holy spirit. two: spirit out of spirit. he designed and hewed therewith twenty-two letters of foundation, three mothers and seven double and twelve single, and one spirit out of them. three: water out of spirit; he designed and hewed with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the throne of glory and the wheels, and the seraphim and the holy animals and the ministering angels, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founde

lements start into existence from these three principles into which mulaprakriti is differentiated (the pythagorean triangle, by[[footnote(s* let not the word "psychology" cause the reader to carry his thought by an association of ideas to modern "psychologists" so-called, whose idealism is another name for uncompromising materialism, and whose pretended monism is no better than a mask to conceal the void of final annihilation- even of consciousness. here spiritual psychology is meant* t. subba row, see theosophist for feb, 1887[[vol. 1, page] 621 the chemistry of the future. examining the lecture delivered by professor crookes a short time ago upon the so-called elements of modern chemistry. this lecture will give you some idea of the way in which these elements spring from vishwanara* th

y prohibited all such inquiry. if the dhyan chohans and all the invisible beings- the seven centres and their direct emanations, the minor centres of energy- are the direct reflex of the one light, yet men are far removed from these, since the whole of the visible kosmos consists of "self-produced beings, the creatures of karma" thus regarding a personal god "as only a gigantic shadow thrown upon the void of space by the imagination of ignorant men* they teach that only "two things are (objectively) eternal, namely akasa and nirvana; and that these are one in reality, and but a maya when divided "buddhists deny creation and cannot conceive of a creator "everything has come out of akasa (or svabhavat[[footnote(s* vide stanza vi (book i) and commentary* buddhist catechism, by h. s. olcott, p

associations. from the earliest philosophers whose records passed to posterity, down to our present age, which, if it denies "invisible beings" in space, can never be so insane as to deny a plenum of some sort- the fulness of the universe was an accepted belief. and what it was said to contain, one learns from hermes trismegistus (in mrs. kingsford's able rendering- who is made to say "concerning the void. my judgment is that it does not exist, that it never existed, and that it never will exist, for all the various parts of the universe are filled, as the earth also is complete and full of bodies, differing in quality and in form, having their species and their magnitude, one larger, one smaller, one solid, one tenuous. the larger. are easily perceived; the smaller. are difficult to appre

BLUE EQUINOX

ur love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around thee

er the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the ons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart form the impressions. liber lxv 93 23. i am thou, and the pillar is .stablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is .stablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is .stablished in the void. 26. from the crown to the abyss, so goeth it single and

mass are taught to the priest in his ordination. 271 nekam, adonai! the preceptor s address to his templars to sir james thomas windram love, the saviour of the world, must be scourged with many rods, from its place in heaven hurled, outcast before all the gods. love, that cleanses all, must be washed in its own blood and tears, heir of all eternity made the martyr of the years. love, that fills the void with bliss, staunches the eternal flood, heals the hurt of the abyss, blanches, beggared of its blood. love, that wears the laurel crown, turns to gain the lees of loss, that from the shame retrieves renown, is the carrion of the cross. through the heart a dagger-thrust, on the mouth a traitor kiss, the equinox 272 on the brows the brand of lust, in the eyes the blaze of bliss! life, the

ners, reward is offered. and.it is really worthwhile. one may find oneself in the office of a buddha. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the great city in the old and desolate land; i will cleanse it from its great impurity. and thou, o prophet, shalt see these things, and thou shalt heed them not. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. through the midnight thou art dropt, o my child, my conqueror, my sword-girt captain, o hoor! and they shall find thee as a black gnarl.d glittering stone, and they shall worship thee. the equinox 48 37. step out from sunlight into shade, to mak

COSIMANO CHARLES ELEMENTARY PSIONICS

f you were a bottle being filled with water. hold the light in. it may even help to say something to yourself like "i fill myself with the energy of the universe" now, see this energy forming itself into a ball in front of you. keep packing the light into the ball so that it becomes more and more solidified. make a wish, any wish, and put it into the ball. then release it like a bowling ball into the void. at this point i have to put in one of my very rare words of caution. you will probably get exactly what you ask for, even if you do not know why you are asking for it. therefore, it is of absolute importance that you never, never under any circumstances create a thought-form when you are feeling depressed. all this will do is make matters worse, because worry is one hell of a form of con

the individual you are aiming at, give it a name, like egbert. it is actually best to give the thought-form a name that you are not likely to encounter in everyday life. that way you don't accidentally program the thought-form with qualities of a person. while you are visualizing the ball hanging in the air, instruct it very clearly and concisely in what it is supposed to do. then release it into the void and let it work. one little matter of some importance. never expect a thought-form to do more than one thing. they are not very bright and you will only confuse it and nothing will happen. it may be necessary to repeat the procedure as thought-forms do run out of gas after a while and sometimes it takes more than one to do a job. if that is the case, do not be hesitant to create another o

DIABOLUS

y, he is a force which strengthens by the desire of force. there is an example of a spell which implements infernal spirits and wax figures to obtain the love of a woman8 and was done through incantations of the infernal spirits. as witchcraft survived in medieval times it was said that through the divell the witches were able to effectuate by the power of their master 9. i invoke thee who art in the void air, terrible, invisible, almight god of gods, dealing destruction and making desolate, o thou that hatest i invoke thee, typhon-set, i perform the ceremonies of divination, for i invoke thee by the powerful name in which thou canst not refuse to hear: io erbeth, io pakerbeth, io bolkhoseth, io pathathnax, io soro, io neboutosoualeth, aktiophi, ereskhigal, neboposaleth, abermenthoou, lert

space. his brother, ahura mazda is the christ like figure or opposite god who fought against ahriman for control of the world; it is this very balance which is kept in continual motion by the daeva lord of darkness. the word daeva is actually demon, announcing a path and spiritual aversion to the principles the zoroastrians held in honor. some myths mention that ahriman first saw the light across the void and so lusted for it, thus igniting the great wars between his children the daevas (demons) and druj (the word being associated with lie, also dragon. ahriman was initially defeated and cast down into the darkness of the void, unconscious for 3,000 years. the first demons said to be created by ahriman were mitokht 'falsehood) and akoman( evil mind. shortly after ahriman then created (acco

DION FORTUNE MYSTICAL QABALA

ue, and yellow [page 122] i 1. every phase of evolution commences by being in a state of unstable force and proceeds through organisation to equilibrium. equilibrium having been achieved, no further development is possible without once more oversetting the stability and passing through a phase of contending forces. mystical qabala page 83 as we have already seen, kethet is the point formulated in the void. according to euclid's definition, a point has position but no dimensions. if, however, a point may be conceived of as extending through space, it becomes a line. the nature of the organisation and evolution of the three supernals is so remote from our experience that we can only conceive of them symbolically; but if we conceive of the primordial point which is kether as being extended in

DONALDTYSON CORONZON

olume 1, issue 7. this table and its qliphothic spirits provides the structure for part two of kenneth grant's nightside of eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

to the four phases of the moon. detailed charts provide the data on which mansion the moon is in on any given day. particular meanings are assigned to each of the 28 mansions that are grouped thusly: the green dragon of spring 1. the horn 2. the neck 3. the base 4. the room 5. the heart 6. the tail 7. the basket the black tortoise of winter (new moon) 8. the ladle 9. the ox-boy 10. the maiden 11. the void 12. the rooftop 13. the house 14. the wall the white tiger of autumn 15. astride 16. the mound 17. the stomach 18. the pleiades 19. the net 20. the beak 21. orion the red bird of summer (full moon) chinese astrology encyclopedia of occultism& parapsychology. 5th ed. 282 22. the well 23. ghosts 24. the willow 25. the bird 26. the bow 27. the wings 28. the carriage. chinese astrology in gen

dowden and later developed automatic writing himself. he could not keep pace with the terrific speed of the communications from johannes, although he wrote in shorthand. leaving his hand limp, he discovered that he could write at an infinitely quicker pace and without exhaustion. of the existence of the first four controls, barrett, in his introduction to mrs. h. travers-smith s book voices from the void (1919, states, i am strongly disposed to consider many of them as distant psychic entities and not in all cases mere phases of the personality of the automatist. the author lennox robinson and rev. savell hicks were sitting with dowden when this message came through: pray for hugh lane. then, on being asked who was speaking: i am hugh lane; all is dark came through. shortly after, it cont

nd table and of the missionary journeys of st. philip the evangelist. when she sat with frederick bligh bond, a group of glastonbury monks came through and recited details of the burial of abbey relics in 1080. cummins s writing mediumship developed in her sittings. the communications often referred to the future. events in her life were sometimes foretold years ahead. her first book, voices from the void (1919, contains an account of her own experiences. her second volume, psychic messages from oscar wilde (1923, was featured in the daily news, on july 27, 1923. the article claimed he gave criticisms of many writers. of george bernard shaw, he writes: i had a kindly feeling for poor shaw. he had such a keen desire to be original that it moved my pity. he was without any sense of beauty or

wilde script was produced in cooperation with psychical researcher s. g. soal (also an automatist, who held the pencil. he later wrote a critical reflection upon his experience. sources: bentley, edmund. far horizon: a biography of hester dowden, medium and psychic investigator. london: rider& co, 1951. dowden, hester. psychic messages from oscar wilde. london: t. werner laurie, 1923. voices from the void. london: rider& co, 1919. soal, s. g. note on the oscar wilde script. journal of the society for psychical research (july 1926. dowding, hugh caswall tremenheere (1882.1970) first baron dowding, air chief marshal in charge of fighter command in britain during world war ii and author of several books on psychic phenomena and survival of death. lord dowding was born april 24, 1882. he was e

icism, and his self-professed agnosticism, he continued to investigate religions, because without a religious foundation he felt a void in his life. in 1881 doyle received his medical degree and in 1882 set up a medical practice in southsea (a suburb of portsmouth, where he remained until 1890. even while attending medical school, doyle had actively investigated new religions in an effort to fill the void created when he left the roman catholic church. he attended his first seance in 1880, and many of his short stories published in the 1880s reflect his interest in spiritualism and his growing acceptance of it. before the turn of the century doyle had become interested in theosophy, the rosicrucians, the hermetic order of the golden dawn, and mormonism. in 1887 doyle published a study in s

rote a number of articles on parapsychological subjects. sources: gillespie, william h. extrasensory elements in dream interpretation. psychoanalysis and the occult. edited by george devereaux. new york: international universities press, 1953. ginnungagap in norse mythology, the unfathomable gap between niflheim (the region of eternal cold, mist, and darkness) and muspellsheim (the realm of fire).the void before the creation. cold winds from the abyss changed the streams into blocks of ice, which fell into the void with the sound of thunder, the legends say. sparks from muspellsheim turned the ice into streams, forming layers of frost that filled the gap. the inchoate mass became animate, taking the form of the primeval giant ymir. ymir was slain by odin, villi, and ve, who threw his body

.and you. i believe that my mind is furnished with oddments of intellectual equipment that have been acquired i know not how. sitting with w. t. stead and ada goodrich-freer, the medium david anderson went into trance and gave the name of the hero and some incidents from a story that goodrich-freer had written but never published. a similar occurrence is recorded in h. travers smith s voices from the void (1919. hannen swaffer interviewed a number of distinguished artists and writers on the method by which their work was produced. the majority of their statements, recorded in swaffer s book adventures with inspiration (1929) attribute the imparting of creativity to a supernormal source. according to ancient hindu mysticism, there is a psychophysiological mechanism in human beings by which

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

ed later in the presence of bozzano, and has been described by him. i think, however, it is useful to emphasize so that the reader may form some idea of how these phenomena took place, and the effect which this dance produced on me also, habituated though i am to spiritistic phenomenology. the dance took place upon the rug but the resonance was like that of wooden drumsticks which were dancing in the void. there was observable all the weight of a normal man dancing with vigour. thus in the dark, by only the slight spectral light of the phosphorescence from the trumpet, one is reminded of a dance macabre. many are the mediums in whose presence musical instruments were played by invisible hands (see music. other forms of artistic expression through telekinetic movements are on record in inde

, david. the mediumship of the tape recorder. pulborough, u.k: d. j. ellis, 1978. lang, andrew. the valet s tragedy and other studies. london: longmans green, 1903. raudive, konstantin. breakthrough: an amazing experiment in electronic communication with the dead. gerrards cross, uk: colin smythe; new york: taplinger, 1971. reprint, new york: lancer books, 1973. smith, hester travers. voices from the void. london: william rider, 1919. stokes, doris. voices in my ear. london: futura, 1981. swaffer, hannen. adventures with inspiration. london: kennerly, morely and mitchell, 1929. volguine, alexandre (1903.1976) prominent french astrologer. in 1937 he founded les cahiers astrologiques, a forum of french astrological research, which he edited until his death in 1976. he wrote a number of works

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

unenlightened parts of humanity (unaware of but still under satan s influence) so that only those who are morally pure and intellectually superior will survive to enter the new realm. among the victims will be satan and his minions, who live on shan but remain oblivious to the earth s new location in space. the space people will launch a surprise attack on satan and drive him and his troops into the void where they can no longer do harm. according to bellringer himself reincarnated from the coeleno system but from the fifth planet, hatonn, to which he and his pleiadean family will return soon shan from the beginning was regarded as a planet of unusual attractiveness. two hundred six million years ago immigrants from the pleiades our ancestors settled on it. bellringer states that shan hel

FAUST

idle pleasures, lays down for us the cushions right! cursed be the grape s sweet juice deceiving! cursed love s supreme, delicious thrall! a curse on hoping! on believing! and cursed be patience most of all! chorus of spirits [invisible. woe! woe! thou hast destroyed the beautiful world, with powerful fist; tis smashed, downward hurled! a demigod dashed it to bits! we re trailing the ruins on to the void, and wailing over the beauty lost and gone! mighty one midst the sons of earth, splendider build it again, build it aloft in thy breast! and life s new quest commence with clearer sense, and songs of cheer anew shalt hear! mephistopheles these are the little folk of those whom i evoke. hark how they to joy and deed sagely bid you to give heed! into life they would, far from solitude there

ar compelled, you d have seen something. dolphins you d have seen cleaving the hushed ocean s emerald-green, have seen the moving clouds, sun, moon, and star. naught will you see in that vast void afar, nor hear your footstep when it s pressed, nor find firm ground where you can rest. faust you speak as of all mystagogues the chief, whoever brought trustful neophytes to grief; only reversed. into the void i m sent, that art and power i may there augment. you treat me like the cat s-paw you desire to snatch the chestnuts for you from the fire, come, let us fathom it, whatever may befall, in this your naught i hope to find my all. mephistopheles i praise you, truly, ere you part from me, since that you understand the devil i can see. here, take this key. faust that tiny, little thing! mephis

, on which the sunlight ever has shone. helena has revived and again stands in the centre. phorkyas. from the floating clouds move forward now, high sun of this bright day, when veiled, thou didst us enrapture; blinding now in splendour reign! as the world looks bright before thee, dost thou look with lovely gaze. though as ugly they revile me, well i know the beautiful. helena tottering from out the void which in my swoon engirdled me, gladly would i rest again, for so weary are my limbs; but for queens it is becoming- yea, all men it doth becometo compose one s self, take courage, whatsoever threat astound. phorkyas standing in thy greatness, in thy beauty here and now, if thy glance says thou commandest, what dost thou command? declare! helena. for your strife s neglect disgraceful be p

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

samadhi (lit. union with godwithout- qualities) in sanskrit. nirvikalpa samadhi is the complete extinction of individuated consciousness in union with the mysterious unknown. swami vivekananda, a great disciple of sri ramakrishna, wrote the following hymn of samadhi: 24 lo! the sun is not, nor the comely moon, all light extinct; in the great void of space floats shadow-like the image universe. in the void of mind-involute there floats the fleeting universe, rises and floats, sinks again ceaseless, in the current i. slowly, slowly, the shadow multitude enters the primal womb, and flows ceaseless the only current. i am, i am. lo! tis stopped, even the current flows no more, void merged into void- beyond speech and mind; whose heart understands, he knows the truth. 4' 8: h" 2: 2 2:e 8% 2 f 4#

FRATER ELIJAH ANGELS OF CHAOS

of. i think it was a, and he was telling me(sort of) about babalon and the factions. babalon was a servant, sort of like a mayor of a city in comparison to a governor of the state. each of these factions (gods if you will) each had their own idea as to how the game should be played. she vanished after this and i knew she wanted me to partake of her bliss, instead of thinking on it. now i speak of the void. this was terrifying. it was isolated, cold, bleak, black and empty (all in one breath. it was here that things dwelled which were not and would not be. these things were very much like the chthonic old ones. they existed in another universe that touched our manifold at every point. magick is the ultimate language. there were things in the void which were not magick. this was very, let me

hings in the void which were not magick. this was very, let me repeat, very, scary, dark, hopeless, and dead beyond any words i could use. the holy guardian angel operation is a revelation of ones wholeness. this being, which is many beings comprised together "in the future" kia/ magick/ life/ god/ power/ love beyond love& light. it seemed that no thing in it's "right" mind would want to dwell in the void, as it cracked and dissolved any petty ego associated with it. this message is for all of humanity, not just me. this god point is approaching, whatever the fuck that means. maybe a birth to a new universe manifold "floating, in the void. many universes each with their own being--pandaemonaeon. we are gods and many people are one of many one and so forth till ecstasy. there is so much mor

y believe to be my hga, the "perfected" form of me "in the future" of whom i am grendel/ we and will become as/ a. i have never heard of a. before, but it does bear a resemblance to azathoth. i heard a somewhere before, a demon maybe, babylonian, i'll research this. in final note. magick is the ultimate communication and it is right to say that things are playing. all of this is play, a big game. the void was not. nice place to visit but cthulhu wants to live there (this is supposition on my part. i do not know if "cthulhu" was there, but there were these things, unwholesome things. this is very much "real" and i exaggerate not. i encourage all magi to undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i

is very much "real" and i exaggerate not. i encourage all magi to undertake the rog, with adapting it as one sees fit and picking your own archetype (in my case grendel) to align with. with this in mind i hope we can all learn to play a little more effectively, i love you all. in chaos and bliss, with fucking fuck- elijah i will pursue this further post-notes: there is no evil, but the things in the void came pretty close. after singing hymns of calling to the deities, but preceding the actual invocations, i read a little bit from the book of revelation (x-tian canon cp 17, the part about babalon& the great mystery) and a little bit from principia discordia (concerning eris and the origin of the universe. it seems now as i write this that my mind is trying to make me forget (my censor i t

. if you have a question, the answers are always there, you just have to open your eyes. the bus has always been a boundless source of wisdom. it is full of solitude (even if it is crowded, the journey is long and there is always enough variety for meaningful divination s. in it s way of perpetual bliss, this always creates. over the course of it s creation, it creates more (to preserve itself in the void; all in all it is a point. now, as this comes into form, it retains itself and we result. since we are always incident (although ever so lovingly) we are antipodal to the other (as ends of a line segment; malkuth in kether, kether in malkuth. the entire process is the becoming, as the unfolding of a lotus. to be cut off from this would be impossible to imagine (not that it is impossible

out to make love with itself. another one? now this idea is absolutely satanic in the light of us becoming as it, but this is done (and realized) for the love of it s sorrow. not with the pride of the black brother nor the reverence of the white-brother of it s magnificence (although this is easily understandable. the scarlet brotherhood seeks to extend existence, in hopes of becoming another, in the void, for companionship. i do not grasp the physics so do not ask. we (the scarlet brotherhood) use truth to our ends, neither falling into the vices or virtues of the other extremes (hopefully, but amassing know-ledge and truth through it s various filters. the path of the scarlet brother is one of the highest manifestations of the chaos current. a representation of the infinite variety of th

entioned which is chrnzn. this chapter takes the tone of another and not chrnzn. it is something altogether different. vehicles are used for transport. keys open things up. a snake figure coils it s way around the edges of the page, it s head is a giant eye. the first few pages of this chapter also dictate genesis. ii/2b: the 1 realizes itself (we are above the abyss here. it thrusts forward into the void. it knows not, and in doing so what it must do. a reference to set is given. set being an intelligence of/in the outer. this an example in this case for modeling and identification/ use. the picture resembles a thing moving forward. ii/3a: a word. another word is given. this is not to replace (as none actually do) but to supplicate. this word is of creation. it cannot be spoken, for it is

nce and gluttony. harakhan- owl of wisdom. the sigil of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) there is a god of horizon luciferchrist- the original entity which was split in two has been rejoined. the sigil of lucifer-christ is in liber chrnzn. moglthox- lord of corruption (h613 (e98 (se114) set as isolate intoxication- an intelligence of the outside existent in the void. how is this possible? haven t got a clue. the sigil of set as isolate intoxication is in liber chrnzn (h1188 (e336 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111

the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain- kenneth grant. skoob publishing, 1992. liber al vel legis (ccxx- the book of the law. aiwass/ aleister crowley. liber chaos- peter j. carroll. samuel weiser, inc. 1992. liber choronzon- frater elijah. self published, copyright pending 1999. liber nigris the story of frater nigris and i am i- f

FRATER TENEBROUS CULTS OF CTHULHU

nces to crowley in one of lovecraft s letters, identifying him with a character in a story by h. r. wakefield6, it would appear unlikely that lovecraft knew much of the great beast, except by reputation. the elemental nature of shub-niggurath is that of earth, symbolized by the sign of taurus. his station is the north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 7

FULLER J F C SECRET WISDOM OF THE QABALAH

l things; for when this eye is open he can be seen everywhere. the idea ex nihilo nihil fil17 (from nothing nothing is made) is abhorrent to the qabalah. not any thing [says the zohar] is lost in the universe, not even the vapour which goes out of our mouths; as all things, it has its place and its destination, and the holy one, blessed be it, makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. 18 the qabalist abram ben dior writes: then they [the qabalists] affirm, that all things have been drawn from no-thing [not nothing, they do not wish to speak of nothing properly to say, for never can being come from non-being, but they understand, by non-being, that which one can conceive of, neither by

them from matter. he is called the angel of venom, of poison, of death; for sam means gpoison h and el means gangel h. his number is 131, that is trinity set between two unities, the whole adding up to 5- the microcosm. his world is now the yetziratic world reversed; that is to say assiah is the simulacrum, shadow, or image, of yetzirah. its three supernal sephiroth are tohu, the formless, bohu, the void, and chshk- darkness. its seven lower sephiroth are seven hells. each of these ten infernal sephiroth is inhabited by a host of demons, of which the first two orders are without form, the third is of darkness, and the remaining seven represent all human vices (activities. these seven infernal halls [or hells] are sub-divided into endless compartments, so as to afford a separate chamber of

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

me the former being built up of three directions, length, breadth, and thickness. the one encloses or includes the other, and what is beyond this four-dimensional universe is unknown, if not unknowable. 6) in its turn darkness reveals to us the limitations of human knowledge. our minds may be compared to fire-flies flitting about in the cavern of night. the minute glow which they emit and cast on the void not only shows us how vast is our ignorance, but that all our knowledge can be no more than relatively true, for the mind is finite and the cavern apparently infinite (7) as all knowledge can be no more than relatively true- that is never free from ignorance- wisdom consists in recognizing this fact and of utilizing knowledge in accordance with circumstances. understand the circumstances

GILBERT THE SORCERER AND HIS APPRENTICE

ersal all, we have to see how this conception was represented in symbol.itis clearly undifferentiated and infinite. imagine yourself alone in such a state- the world, the sun, the whole starry vault of the sky gone; you can picture it only as a hollow174thesorcererandhis apprentioesphere, aay other form would imply differentiation; also, considering yourselfasapointofconsciousness in the midst of the void, straight lines of infinite length might be drawn from you in every direction -allbeing infinite, all are equal, therefore you are in the centre of.an infinite sphere.this,on the flat, can only be represented by a circle. the inside of which is blank because undifferentiated. the bounding circle forming a good symbol of infiniteduration becauseithasno point at which you cansa.yitbegins or

ane of manas? well, you may find the key to that, which is very difficult to put into words, by an attentive consideration of the cosmic pictures. a picture is formed upon this earth's plane.itgoes off into the air. from the limits of the earth's atmosphere a quick reflection is sent back. that is very slight. the bulk, the strength of the picture, goes out beyond the earth's atmosphere, out into the void, so to speak, and becomes, so to say, latent. but at a measured interval, which interval can be calculated, that picture returns; and returning, and coming within the earth's atmosphere again, and within the influence of the terrestrial prana or life of this planet, it remanifests itself. i daresay some of you have seen edison's latest invention, the kinetograph, by which, taking photogra

action of a second, of a man doing any particular act, and reproducing these through a magic lantern in rapid succession, you appear to see on the sheet before the lantern a moving figure actually doing the act which the man had been photographed in doing. well, that series of pictures illustrates what i mean. we are all of us perpetually forming such a series of pictures, and they pass away into the void, into the akasa. but they do not vanish. they produce there a synthetic whole, a character; and at the appropriate time that character returns to earth once more, and coming into the earth plane,ittends to remanifest, still remaining in connection with the mental being on the plane of manas which produced it. that tendency, then, having come into the earth plane, at once begins to manifes

GNOSTIC HANDBOOK

gainst each other until the game is completed. from the interaction of fire and ice within the great gap, the planes or worlds are formed. this model when examined critically (we will return to it in the next lesson) has a lot in common with the kabbalah and theosophical plane models. together they give us a good overview of the great chain of being. the planes or world below the triune forces of the void, fire and ice are: vanaheim is the world of the vanir. it is the realm of fertility, wealth and fecundity, fields of luscious crops, fruits, wildlife and pastoral beauty. jotunheim is the home of the giants. there are three types of giants, thursar, rises and etins, all children of ymir. ljosalfheim is the home of the light elves or lojosalfar. there are two classes of elves, the light in

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

intelligence on its level, while it s distribution network is through the sense organs. the descriptions of science and religion give us an inkling of the deeper nature of each level of consciousness. for example, leary s description of how buddhism relates to the atomic state is quite informative. buddhism attempts to transcend life and cellular manifestations and to arrive at the white light of the void, the unitary atomic-electronic flash beyond form. while on the emotion level leary describes the religious imagery as middle class catholicism and devil oriented fundamentalism which are based on the arousal of emotion and fear. in connection with each state leary gives a range of correspondences. to give you some idea of his system we have included a selection of same. following each lev

GOLDEN DAWN RITUALS VENUSZAM16

n the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white

mon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this venusian talismantc bowl of desire and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet.elohim, let there be unto the void restriction! yhshvh, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt

GOLDEN DAWN RITUALS Z2

ure of, thrice consecrated, thou mayest approach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying

d 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, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, la

GOLDEN DAWN RITUALS ZAM10

against the face of the dwellers within the waters! bring me, i say, bring me to thy abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare

GOLDEN DAWN RITUALS ZAM16

n the north, and place it on the ground. bar, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white

e o of the letter c i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this k talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? 11 o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt

GOLDEN DAWN RITUALS ZAM20

bove all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pas

GOLDEN DAWN RITUALS ZAM22

the midst of an exorcism. take on manifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white

o of the letter c. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this a talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet \yhla, let there be unto the void restriction! hwchy, where are now their gods? o my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, o mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. b

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ntage books, london, 1991, p. 276. graham hancock fingerprints of the gods 241 familiar theme of catastrophe with the quite separate theme of precession. on the one hand we have an earthly disaster on a scale that seems to dwarf even the flood of noah. on the other we hear that ominous changes are taking place in the heavens and that the stars, which have come adrift in the sky, are dropping into the void. 3 such celestial imagery, repeated again and again with only relatively minor variations in myths from many different parts of the world, belongs to a category earmarked in hamlet s mill as not mere storytelling of the kind that comes naturally .4 moreover the norse traditions that speak of the monstrous wolf fenrir, and of the shaking of yggdrasil, go on to report the final apocalypse i

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ed in some level of stability, and where and how it has been corrupted. this story is also a prophecy, and the time of this prophecy is now. the painting is an unfolding of this prophecy. it is on a 30x40 canvas, with 8 separate panels revealing different aspects of the story. the cover of this text is the central panel, showing the alchemical movement of certain sacred substances, in relation to the void, to bring about a specific transformation in the human population (in popular culture, this has been called starfire, and the conclusions of this popular stream of thought are incorrect) any sincere query regarding this painting can be directed to watcherashera777@yahoo.com. ms. debra page. nephilim al-kemy. 86 allen h. greenfield meeting of the inner circle by jonathan sellers. 87 afterw

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

could have been ita astral counterpart. when my eyes were focused, 1 scrw only the table. summary: lnconclusive. 1 probably saw the astral counterpart of the table but can not be sute. suggestions: 1 needto try this esercise again while standing.my mirad wandered tonight and 1 had a hand time concentrarting. 82 invocation vs evocation i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. aleister crowley, libersamekh i invokeye, ye angels of the celestial spheres, whose dwelling is in the invisible. ye are theguardians of the gates of the universe, be ye aleo the guardians of this mystic sphere. let my sphere be pure and holy so that i may enter in and become a partaker of the secrets of the light divine. the golden dawn's watchtower ceremony technica

h is: 186 the formula of vovin we attained to be starry grains of gold dust in the sands of a slow river. yea, and that river was the river of space and time also. aleister crowley, liber vii the word vovin can be pronounced either voh-veeneh or vohvee- en. it is derived from the first letters of the words vpaah oxi vabzir in nisan which means "the mighty wings of the eagle that carry you through the void" this phrase adds up to 1175, the number for the sum of the three governors of the 24th aethyr,nia: orakamir= 692 khiasalps= 404 soageel= 79 1175 aiq bkr reduces 1175 to 5, the number for man and motion. the word vovin means "dragon" and its formula is the formula of the magical dragon. the word vovin adds up to 280 where 28 is the number for balt which means "justice" also 280=140x2 wher

space. 213 lin, looking at the formless 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! aleister crowley, aha after your experiences in tor you will be ready for the 22nd aethyr, un. this is the aethyr of the void. un marks the first stage in the mystical state called samadhi. here the beginning of form can be seen looking downward as a sense of extension in space while the beginning of the formless can be seen looking upward. the aethyr of un is the region where form and the formless merge into each other. there are four governors of this aethyr: ozidaia oh-zodee-dah-ee-ah kalzirg kal-zodee-ar-geh

ngs. odo-emna-noq-if lad (oh-doh-em-nah-noh-qeh-el-ee-ahdeh) i am opened up unto you, 0 goddess. i am your favored servant. part 12. the dragon. hold the talisman of vovin before you. focus your mind on the watchtowers and aethyrs as a totality and say, vpaah-oxi-vabzir nisan-in (veh-pah-ah-heh-oh-tzee- vah-beh-zodee-ar-nee-ee-sah-neh-ee-neh) behold, the nughty wings of the eagle carry me through the void. i roam the watchtowers and aethyrs. insi-alama- vovin-ax-l -ial-prt (ee-neh-see-ah-lah-mah-voh-vee-neh-ahtz-el- ee-ah-leh-par-teh) i tread the path of the dragon whose name is the first flame. vovin (voh-vee-neh) babalon-l-sonf-aai (bah-bah-loh-en-ii-sohneh-feh-ah ah-ee) vovin (voh-vee-neh) see yourself as a magical dragon and hold that concept for a time. part 13. the banishing. cleanse

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

an skuft. air. the winds. 631 thus personification already peeps out in mere appellatives; in the mythic embodiments themselves it is displayed in the most various ways. woodcuts and plates (in the sachsenspiegel) usually represent the winds, half symbolically, as blowing faces, or heads, probably a fancy of very early date, and reminding us of the blowing john shead that whirls herodias about in the void expanse of heaven (p. 285. the winds of the four cardinal points are imagined as four dwarfs: undir hvert horn (each corner) settu)?eir dverg, sn. 9 (p. 461) t; but by the greeks as giants and brethren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first

nes tages ir ir jehet, the fair day to her ye ascribe, der eren ir der sunnen jehet, to her ye give the honour, swenn ir si in liehtem schine sehet. whenever ye see, etc. other passages in point are reserved for next chapter. the personality of the sun and moon shews itself moreover in a fiction that has wellnigh gone the round of the world. these two, in their unceasing unflagging career through the void of heaven, appear to be in flight, avoiding some pursuer. a pair of wolves are on their track, sjcoll dogging the steps of the sun, hati of the moon; they come of a giant race, the mightiest of whom, managarmr (moon-dog, apparently but another name for hati, is sure some day to overtake and swallow the moon. how 1 conf. sunnagahts, sungiht (soils iter, p. 617 n, and sunnan sifffat (iter

HANDBOOK OF EGYPTIAN MYTHOLOGY

m one source to another. nun and his female counterpart naunet, the deities of the primeval waters, are nearly always included. naunet may be a primeval form of the sky goddess, nut. amun and amunet, deities of invisible power or the breath of life, are in some of the oldest lists. when amun was regarded as a creator separate from the eight, he and amunet were replaced by nia and niat, deities of the void. primeval darkness was represented by kek and keket or occasionally gereh and gerehet. some lists have tenemet, chaos, or heh and his female counterpart hehet. heh and hehet are difficult to interpret. they may originally have embodied the strong currents in the primeval waters. the ogdoad of hermopolis was sometimes treated as identical with the group of four or eight heh gods created by

ogdoad. the heh gods could then be thought of as the shadows or heavenly souls of the ogdoad. the heh gods belonged to the twilight after dusk and before dawn. this was the equivalent in the daily solar cycle to the period of precreation in the great cycle of mythical history. the ogdoad merged in the primeval waters to allow the creator to come into being, and the heh gods acted together to make the void in which the earth could come into being. members of the ogdoad such as nun and naunet and kek and keket were said to help the sun to be reborn as khepri every morning. see also amun; baboons; lotus; nun; nut; shu and tefnut; thoth references and further reading: s. tower hollis. otiose deities and the ancient egyptian pantheon. journal of the american research center in egypt 35 (1998: 6

HINE P OVEN READY CHAOS

lude: spinning, chanting, dancing, visualisation, sensory overload or sensory deprivation, and sexual arousal. the other altered state is that of indifferent vacuity- a sort of not-particularlybothered state. an example of sigilisation by this route is to doodle sigils whilst listening to a talk which is boring, but you have to take notes on. 5.fire this is simply the projection of the sigil into the void or multiverse at the peak of gnosis/vacuity. examples of this include orgasm, reaching the point of blackout from hyperventilation or being asked a question about the boring talk that you were supposed to have been listening to. 6.forget once your sigil has been fired, you re supposed to forget the original intent and let the butterfly effect or whatever take its course. forgetting what y

HP LOVECRAFT A DARK LORE

urch that i see in the pitch-darkness. must be retinal impression left by flashes. heaven grant the italians are out with their candles if the lightning stops! what am i afraid of? is it not an avatar of nyarlathotep, who in antique and shadowy khem even took the form of man? i remember yuggoth, and more distant shaggai, and the ultimate void of the black planets. the long, winging flight through the void. cannot cross the universe of light. re-created by the thoughts caught in the shining trapezohedron. send it through the horrible abysses of radiance. my name is blake- robert harrison blake of 620 east knapp street, milwaukee, wisconsin. i am on this planet. azathoth have mercy- the lightning no longer flashes- horrible- i can see everything with a monstrous sense that is not sight- ligh

cked door that mrs. ward could not help memorising it as she waited and listened anxiously, and later on she was able to write it down at dr. willett's request. it ran as follows, and experts have told dr. willett that its very close analogue can be found in the mystic writings of "eliphas levi, that cryptic soul who crept through a crack in the forbidden door and glimpsed the frightful vistas of the void beyond 'per adonai eloim, adonai jehova, adonai sabaoth, metraton on agla mathon, verbum pythonicum, mysterium salamandrae, conventus sylvorum, antra gnomorum, daemonia coeli god, almonsin, gibor, jehosua, evam, zariatnatmik, veni, veni, veni' this had been going on for two hours without change or intermission when over all the neighbourhood a pandaemoniac howling of dogs set in. the exte

here fear and miasma were slowly gathering as the empty panel in the upstairs library leered and leered and leered. then the men returned. yes. the altered photograph was a very passable likeness of dr. allen. mr. ward turned pale, and willett wiped a suddenly dampened brow with his handkerchief. allen- ward- curwen- it was becoming too hideous for coherent thought. what had the boy called out of the void, and what had it done to him? what, really, had happened from first to last? who was this allen who sought to kill charles as too "squeamish, and why had his destined victim said in the postscript to that frantic letter that he must be so completely obliterated in acid? why, too, had the minuscule message, of whose origin no one dared think, said that "curwen" must be likewise obliterated

power of a rial motion, despite the absence of wings or any other visible means of levitation. their minds were of such texture that no exchange with them could be effected by the great race. when these things had come to the earth they had built mighty basalt cities of windowless towers, and had preyed horribly upon the beings they found. thus it was when the minds of the great race sped across the void from that obscure, trans-galactic world known in the disturbing and debatable eltdown shards as yith. the newcomers, with the instruments they created, had found it easy to subdue the predatory entities and drive them down to those caverns of inner earth which they had already joined to their abodes and begun to inhabit. then they had sealed the entrances and left them to their fate, afte

e in black aether at the rim (buzzing voice..go out among men and find the ways thereof, that he in the gulf may know. to nyarlathotep, mighty messenger, must all things be told. and he shall put on the semblance of men, the waxen mask and the robe that hides, and come down from the world of seven suns to mock (human voice (nyarl)athotep, great messenger, bringer of strange joy to yuggoth through the void, father of the million favoured ones, stalker among (speech cut off by end of record) such were the words for which i was to listen when i started the phonograph. it was with a trace of genuine dread and reluctance that i pressed the lever and heard the preliminary scratching of the sapphire point, and i was glad that the first faint, fragmentary words were in a human voice- a mellow, edu

h a deadly precision and deliberation "mr. wilmarth" it said "i hope i do not startle you. i am a human being like yourself, though my body is now resting safely under proper vitalising treatment inside round hill, about a mile and a half east of here. i myself am here with you- my brain is in that cylinder and i see, hear, and speak through these electronic vibrators. in a week i am going across the void as i have been many times before, and i expect to have the pleasure of mr. akeley s company. i wish i might have yours as well; for i know you by sight and reputation, and have kept close track of your correspondence with our friend. i am, of course, one of the men who have become allied with the outside beings visiting our planet. i met them first in the himalayas, and have helped them i

HP LOVECRAFT THE CRAWLING CHAOS

till i awaked upon a bed of convalescence. as the cloud of steam from the plutonic gulf finally concealed the entire surface from my sight, all the firmament shrieked at a sudden agony of mad reverberations which shook the trembling aether. in one delirious flash and burst it happened; one blinding, deafening holocaust of fire, smoke, and thunder that dissolved the wan moon as it sped outward to the void. and when the smoke cleared away, and i sought to look upon the earth, i beheld against the background of cold, humorous stars only the dying sun and the pale mournful planets searching for their sister. 1998-1999 william johns last modified: 12/18/1999 18:43fithe doom that came to sarnath by h.p. lovecraft written 3 dec 1919 published june 1920 in the scot, no. 44, p. 90-8. there is in t

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ee from the unknown things of the night. but he neither answered me nor abated the frenzy of his unutterable music, while all through the garret strange currents of wind seemed to dance in the darkness and babel. when my hand touched his ear i shuddered, though i knew not why knew not why till i felt the still face; the ice-cold, stiffened, unbreathing face whose glassy eyes bulged uselessly into the void. and then, by some miracle, finding the door and the large wooden bolt, i plunged wildly away from that glassy-eyed thing in the dark, and from the ghoulish howling of that accursed viol whose fury increased even as i plunged. leaping, floating, flying down those endless stairs through the dark house; racing mindlessly out into the narrow, steep, and ancient street of steps and tottering

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

blasted through titan walls betwixt the world and the outside absolute. here, he felt, and on this day of the year, he could carry out with success the message he had deciphered months before from the arabesques of that tarnished and incredibly ancient silver key. he knew now how it must be rotated, and how it must be held up to the setting sun, and what syllables of ceremony must be intoned into the void at the ninth and last turning. in a spot as close to a dark polarity and induced gate as this, it could not fail in its primary functions certainly, he would rest that night in the lost boyhood for which he had never ceased to mourn. he got out of the car with the key in his pocket, walking up-hill deeper and deeper into the shadowy core of that brooding, haunted countryside of winding ro

n 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 waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a gra

ISIS UNVEILED

he primordvd jmnl, and the white head, for it is the point of divine light appearing from within the fathomless and boundless darkness. in manu it is "naha" or the spirit of god, which moves on "ayana [chaos, or place of motion, and is called niratana" or moving on the waters" in hermes, the egyptian, we read "in the beginning of time there was naught in the chaos" but when the verbum""niing from the void like a "colorless smoke" makes its appearance, then "this cehmm moved on the humid principle" and in genesu we find "and darkness was upon the face of the deep [chaos. and the spirit of god moved upon the face of the waters" in the kabala, the emanation of the primordial pas- sive principle (sephira, by dividing itself into two parts, active and passive, emits 'hokbmah- wisdom and binah-y

KETAB E SIYAH

d once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard w

d once more he played the advocate of michael's wrong and brought the accusation against his greater brother. these that follow are the words spoken by brilliant gabriel to his king then almighty god, emperor of all, born of aboriginal mummu, the seething chaos from which came forth all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's bear

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

the creator" since this part cannot sense the creator, there is a void between it and him, generated by the part s egoistic characteristics. if the creator wants to bring the separated part closer to himself, then the dark void between the creator and the part will bestow a sense of hopelessness on the part. if, on the other hand, the creator does not want to draw the part closer to himself, then the void is not felt at all. it is merely the distance between the part and the creator that is not perceived. the creator himself is not sensed by the part, which, at most, can only imagine how it feels to perceive him. the dark void, which is perceived by the part, is experienced as our normal suffering, caused either by materialistic difficulties, or ailments, or family troubles. however, just

LAITMAN M THE KABBALAH EXPERIENCE

d his dominion completely, the challenges (trials, unpleasant feelings, disturbances, conflicts about the way, and continuous disappointments) that come from above lead one to protest to the rav. the individual actually thinks that the rav is the source of these ordeals. in fact, one becomes so angry with the rav that one believes the rav s passing or disappearance would end all the bad feelings, the void and the obstacles on the way to the creator. you will learn the rest yourself as you continue along the way. q: you write: soon you will begin to discover a growing egoism within you. you will begin to criticize your rav and see more and more shortcomings in him k if that is the case, how should a student work on the ego in order to get through this phase as quickly as possible? a: everyt

LIBER CORDIS CINCTI SERPENTE

ur love? am not i the flying spark of ight whirled away by the great wind of your perfection? 3. yea, cried the holy one, and from thy spark will i the lord kindle a great light; i will burn through the grey city in the old and desolate land; i will cleanse it from its great impurity. 4. and thou, o prophet, shalt see these things, and thou shalt heed them not. 5. now is the pillar established in the void; now is asi fulfilled of asar; now is hoor let down into the animal soul of things like a fiery star that falleth upon the darkness of the earth. 6. through the midnight thou art dropt, o my child, my conquerer, my sword-girt captain, o hoor! and they shall find thee as a black gnarl fd glittering stone, and they shall worship thee. 7. my prophet shall prophesy concerning thee; around the

shalt be ever the heart, and i the serpent will coil close about thee. my coils shall never relax throughout the aons. neither change nor sorrow nor unsubstantiality shall have thee; for thou art passed beyond all these. 22. even as the diamond shall glow red for the rose, and green for the rose-leaf; so shalt thou abide apart from the impressions. 23. i am thou, and the pillar is fstablished in the void. 24. also thou art beyond the stabilities of being and of consciousness and of bliss; for i am thou, and the pillar is fstablished in the void. 25. also thou shalt discourse of these things unto the man that writeth them, and he shall partake of then as a sacrament; for i who am thou am he, and the pillar is fstablished in the void. 26. from the crown to the abyss, so goeth it single and

LIBER LXVII THE SWORD OF SONG

f exceeding impermanence. if we examine what we call steady thought, we shall find that its rate of change is in reality inconceivably swift. to consider it, to watch it, is beweildering, and to some people becomes intensely terrifying. it is as if the solid earth were suddenly swept away from under one, and there were some dread awakening in outer space amid the rush of incessant meteors.lost in the void. all this is old knowledge; but who has taken steps to alter it? the answer is forbidding: truth compels me to say, the mystics of all lands. their endeavour has been to slow the rate of change; their methods perfect quietude of body and mind, produce in varied and too often vicious ways. regularisation of the breathing is the best known formula. their results are contemptible, we must ad

LIBER SAMEKH

th 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* the letter f is used to represent the hebrew vau and the greek digamma, its sound lies between those of the english long o and long oo, as in rope and tooth. point i 5 section c. fire. i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. ar-o-go-go-ru-abrao gthou spiritual sun! satan, thou eye, thou lust! cry aloud! cry aloud! whirl the wheel, o my father, o satan, o sun! h sotou g thou, the saviour! h mudorio g silence! give me thy secret! h phalarthao g give me suck, thou phallus, thou sun! h ooo g satan, thou eye, thou lust! satan, thou eye, thou lust! satan, thou eye, thou lust! h aepe gthou self

etc; and the whole word has the value of 100, perfection perfected, the unity in completion, and equivalent to kf [sic, s.b [k. kf= 520, the conjunction of the essential male and female principles [vide supra, point i, section f, note; also book 4, part iii, ch. vii. v] the gnormal h intellect is incapable of these functions; a superior faculty must have been developed. as zoroaster says: gextend the void mind of thy soul to that intelligible, that thou mayst learn the intelligible, because it subsistith beyond mind. thou wilt not understand it as when understanding some common thing. h [chaldaan oracles, part of fragment 166 and fragment 167 in westcott edition] liber samekh svb figvra dccc 34 the firm repetition of one of these words ought to enable the adept to maintain the state of uni

LUCIFERIAN SORCERY AND SET TYPHON

ppoth is also within this gnosis. the order of phosphorus instructs a basic teaching of the creation of the alphabet of desire based on the 22 tunnels of the qlippoth as defined in liber hvhi. the 8-pointed luciferian star- algol the 8 pointed sigil holds several symbols of interest, as one definition may be reflected into another. called the chaos star/sigil, this eight pointed symbol represents the void and non-being concerning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

esents the spiritual point of balance--the secret of immortality. the tree of the knowledge of good and evil, as its name implies, represents polarity, or unbalance--the secret of mortality. the qabbalists reveal this by assigning the central column of their sephirothic diagram to the tree of life and the two side branches to the tree of the knowledge of good and evil "unbalanced forces perish in the void" declares the secret work, and all is made known. the apple represents the knowledge of the procreative processes, by the awakening of which the material universe was established. the allegory of adam and eve in the garden of eden is a cosmic myth, revealing the methods of universal and individual establishment. the literal story, accepted for so many centuries by an unthinking world, is

erative system in the world of yetzirah, and its legs and feet in the world of assiah. this is the grand man of the zohar, of whom eliphas levi writes "it is not less astonishing to observe at the beginning of the zohar the profundity of its notions and the sublime simplicity of its images. it is said as follows 'the science of equilibrium is the key of occult science. unbalanced forces perish in the void. so passed the kings of the elder world, the princes of the giants. they have fallen like trees without roots, and their place is found no more. through the conflict of unbalanced forces, the devastated earth was void and formless, until the spirit of god made for itself a place in heaven and reduced the mass of waters. all the aspirations of nature were directed then towards unity of for

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

her proper to acquire the understanding and knowledge of all things created, and to seek out and penetrate into hidden things; and to command those spirits which are called allatori to perform embassies. they obey very readily. editor s note. in the center is the name of god, el the hebrew letters inscribed about the dodecagram make the sentence "ihvh, fix thou the volatile, and let there be unto the void restriction" the versicle is "wisdom and virtue are in his house, and the knowledge of all things remaineth with him for ever" figures 44 and 45. the key of solomon page 76 figure 48. the fifth and last pentacle of mercury. this commandeth the spirits of mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it. editor s note. within

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ibet: atheleberseth: a: blatha: abeu: ebeu: phi: thitasoe: ib: thiao. 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* i invoke thee, the terrible and invisible god: who dwellest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: this is the lord of

MICHAEL W FORD THE VAMPIRE GATE

utating, changing, becoming. the serpent then ensorcels the spine to become the foundation of leviathan. 15 luciferian will is the satori, which is an endless chalice of blood of fire you may sip the venom of this cup yet you shall never take your fill. as the self is always progressing and mutating into a godlike being the serpent hungers for more those who fail become the feast of the shades of the void. those who become are the avatars of set s endless power of being. i am of ahriman s flesh. the wolf is the skin which cloaks the hunger of struggle. the serpent is the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to aw

the skin which directs the gaze of the eye. the bat is the thirst within called trshna, to fall into the abyss and the graal of dragon s blood from the eye of set does his form become darkness, ahriman. that spark within to awaken the senses. from which as shadow do i fall into nothingness to reach a cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and

MICHAEL W FORD NOX UMBRA

- mummu- algol- to create order i reside in the eye of darkness i summon and bind thee- shades of ahriman..encircle me! azi-dahaka- storm demon, king with twin serpents unto your shoulders- whom ahriman hath kissed and wisdom emerges- serpent of three heads, eyes ofhekate, come forth. those who summon against me will only strengthen me! andar- guardian of the black flame, i summon thee! wraith of the void ofarezura to me- to me! taromat- spirit of rebellion come forth unto me! to me! to me! astwihad- vampyre and night shade, whom i rest beside in darkness- whom i fly with in dreaming flesh, encircle me! buiti ahriman s hammer and knife- those who summon against me shall taste thy blades of burning metal in dreams! kundak- flying nightmare come forth unto me! as you enter the gates, envisio

MORALS AND DOGMA

ent. 26--prince of mercy. 27--knight commander of the temple. 28--knight of the sun or prince adept. 29--scottish knight of st. andrew. 30--knight kadosh. 31--inspector inquisitor 32--master of the royal secret. morals and dogma. lodge of perfection. morals and dogma [illustration] i. apprentice. the twelve-inch rule and the common gavel. force, unregulated or ill-regulated, is not only wasted in the void, like that of gunpowder burned in the open air, and steam unconfined by science; but, striking in the dark, and its blows meeting only the air, they recoil and bruise itself. it is destruction and ruin. it is the volcano, the earthquake, the cyclone--not growth and progress. it is polyphemus blinded, striking at random, and falling headlong among the sharp rocks by the impetus of his own

e evermore haunted with thoughts, far beyond their own range, which some have regarded as the reminiscences of a pre-existent state. so it is with us all, in the beaten and worn track of this worldly pilgrimage. there is more here, than the world we live in. it is not all of life to live. an unseen and infinite presence is here; a sense of something greater than we possess; a seeking, through all the void wastes of life, for a good beyond it; a crying out of the heart for interpretation; a memory of the dead, touching continually some vibrating thread in this great tissue of mystery. we all not only have better intimations, but are capable of better things than we know. the pressure of some great emergency would develop in us powers, beyond the worldly bias of our spirits; and heaven so de

, and darkness or shadow is analogous to the passive principle. therefore it was that they made of the sun and moon emblems of the two divine sexes and the two creative forces; therefore, that they ascribed to woman the temptation and the first sin, and then the first labor, the maternal labor of the redemption, because it is from the bosom of the darkness itself that we see the light born again. the void attracts the full; and so it is that the abyss of poverty and misery, the seeming evil, the seeming empty nothingness of life, the temporary rebellion of the creatures, eternally attracts the overflowing ocean of being, of riches, of pity, and of love. christ completed the atonement on the cross by descending into hell. justice and mercy are contraries. if each be infinite, their co-exist

sis, the platonic notion of the [greek [hule] predominates. this is the dead, the unsubstantial--the boundary that limits from without the evolution of life in its gradually advancing progression, whereby the perfect is ever evolving itself into the less perfect. this [greek] again, is represented under various images--at one time as the darkness that exists alongside of the light; at another, as the void [greek? a ?e..kenoma, kenon, in opposition to the fullness [greek? a..pleroma] of the divine life; or as the shadow that accompanies the light; or as the chaos, or the sluggish, stagnant, dark water. this matter, dead in itself, possesses by its own nature no inherent tendency; as life of every sort is foreign to it, itself makes no encroachment on the divine. as, however, the evolutions

soon found that the denial of a conscious power, the cause of man and of his life, of a providence, or a mind and intelligence arranging man in reference to the world, and the world in reference to man, would not satisfy the instinctive desires of _human_ nature, or account for the facts of _material_ nature. it did not long answer to say, if it ever _was_ said, that the universe was drifting in the void inane, and neither it, nor any mind within or without it, knew of its whence, its whither, or its whereabouts; that man was drifting in the universe, knowing little of his whereabouts, nothing of his whence or whither; that there was no mind, no providence, no power, that knew any better; nothing that guided and directed man in his drifting, or the universe in the weltering waste of time

the universal harmony and re-plunge the universe into chaos. there are miracles impossible to god himself: absurd miracles are so. if god could be absurd for a single instant, neither he nor the universe would exist an instant afterward. to expect of the divine free-will an effect whose cause is unacknowledged or does not exist, is what is termed tempting god. it is to precipitate one's self into the void. god acts by his works: in heaven, by angels; on earth, by men. in the heaven of human conceptions, it is humanity that creates god; and men think that god has made them in his image, because they make him in theirs. the domain of man is all corporeal nature, visible on earth; and if he does not rule the planets or the stars, he can at least calculate their movement, measure their distanc

t proceeding from this adam kadmon is indeed but one; but in proportion to its remoteness from the place of out-flowing, and to the grades of its descent, it is more dense. from the word, atsil, to emanate or flow forth, comes the word, atsiloth or aziluth, emanation, or the system of emanants. when the primal space was evacuated, the surrounding light of the infinite, and the light immitted into the void, did not touch each other; but the light of the infinite flowed into that void through a line or certain slender canal; and that light is the emanative and emitting principle, or the out-flow and origin of emanation: but the light within the void is the emanant subordinate; and the two cohere only by means of the aforesaid line. aziluth means specifically and principally the first system

n of a force of god, and compressed, become and remain the water that fills the great basins of the seas, flows in the rivers and rivulets, leaps forth from the rocks or springs, drops upon the earth in rains, or whitens it with snows, and bridges the danubes with ice, or gathers in vast reservoirs in the earth's bosom. god manifested fills all the extension that we foolishly call empty space and the void. and everywhere in the universe, what we call life and movement results from a continual conflict of forces or impulses. whenever that active antagonism ceases, the immobility and inertia, which are death, result. if, says the kabalah, the justice of god, which is severity or the female, alone reigned, creation of imperfect beings such as man would from the beginning have been impossible

MOTTA MARCELO THE COMMENTARIES OF AL

h in my memory. i was on a retirement in a cottage overlooking lake pasquaney in new hampshire. i lost consciousness of everything but an universal space in which were innumerable bright points, and i realized this as a physical representation of the universe, in what i may call its essential structure. i exclaimed "nothingness, with twinkles" i concentrated upon this vision, with the result that the void space, which had been the principal element of it diminished in importance; space appeared to be ablaze, yet the radiant points were not confused, and i thereupon completed my sentence with the exclamation "but what twinkles" the next stage of this vision led to an identification of the blazing points with the stars of the firmament, with ideas, souls, etc. i perceived also that each star

NECRONOMICON ALAZIF

old ones trod the ways of darkness and their blasphemies were great upon the earth; all creation bowed beneath their might and knew them for their wickedness. and the elder lords opened their eyes and beheld the abominations of those that ravaged the earth. in their wrath they set their hand against the old ones, staying them in the midst of their iniquity and casting them forth from the earth to the void beyond the planes where chaos reigns and form abideth not. and the elder lords set their seal upon the gateway and the power of the old ones prevailest not against its might. loathsome cthulhu rose then from the deeps and raged with exceeding great fury against the earth guardians. and they bound his venomous claws with potent spells and sealed him up within the city of r'lyeh wherein ben

inity, where he gnaws ravenously in ultimate chaos amid the mad beating of hidden drums, the tuneless piping of hideous flutes and the ceaseless bellowing of blind idiot gods that shamble and gesture aimlessly for ever. the soul of azathoth dwelleth in yog-sothoth and he shall beckon unto the old ones when the stars mark the time of their coming; for yog-sothoth is the gate through which those of the void will re-enter. yog-sothoth knowest the mazes of of time, for all time is one unto him. he knowest where the old ones came forth in time along long past and where they shall come forth again when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye ti

again when the cycle returneth. after day cometh night; man's day shall pass, and they shall rule where they once ruled. as foulness you shall know them and their accursedness shall stain the earth. of ye times and ye seasons to be observed whenever thou would'st call forth those from outside, thou must mark well the seasons and times in which the spheres do intersect and the influences flow from the void thou must observe the cycle of the moon, the movements of the planets, the sun's course through the zodiac and the rising of the constellations. ye ultimate rites shall be performed only in the seasons proper to them, these be: at candlemas (on the second day of the second month, at beltane (on the eve of may, at lammas (on the first day of the eighth month, at roodmas (on the fourteenth

ONYX TABLET OF SET

is truly adept after six months, he will continue to be adept for another six months. possibly this guideline will eventually become a by-law. any action that improves the evaluation process is better for both the adept-to-be and the temple. the quality of adepts is the priest's strongest lever for affecting the quality of the temple. follow-up when you recognize adepts, you don't cast them into the void to sink or swim. sure they're not your primary responsibility, but they are linked to you and your teaching throughout their initiation. it is a wise thing to give them an assignment for their recognition day. tell them to write you an essay a year's hence on what they have learned in their first year as an adept, what weaknesses or bad character traits they have overcome, what strengths

PHILIP NEIL MYTHS LEGENDS EXPLAINED

horrified at the sight of his mother s first gray hairs, maui tried to conquer death by forcing himself upon the sleeping goddess of death, hine-nui-te-po. but the birds in the trees found the sight so funny that they laughed and woke the goddess, who crushed maui to death. shell-born god tangaroa was the first god. he lived in a shell that was round like an egg. nothing existed but the shell and the void. finally tangaroa broke his shell and called out, who s there? but there was nothing. maker of all things since tangaroa was born into emptiness, he made the world from both his shell and his body. the top half of the shell became the sky, and the bottom, the rock and sand. his back bone made a mountain range, his entrails made the clouds, his flesh made the earth. even his fingernails an

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

uns one excerpt from a ritual in this particular volume. it is particularly apt. all the ritual workings and descriptions of the magical rubrics to be employed will at first appear utterly chaotic and without meaning. only with consistent effort and a well-laid out plan of study and practice will this chaos gradually lift to be replaced by enlightenment, order, and meaning "after the formless and the void and the darkness, then cometh the knowledge of the light! let the student therefore give himself ample time to study casually at first this next volume-remembering that it contains the last two volumes of the old edition, replete with the most illuminating material conceivable, which requires to be understood thoroughly. even after the lapse of forty years, when i first became aware of th

it to have certain similarities to what our leading analytical psychologists call the collective unconscious. introduction 21 though wholly impersonal in themselves and without characteristics that are readily understandable to the ordinary mind, the supemals are, to all <29> intents and purposes, what is commonly thought of as god. in the tibetan buddhist system, an analogous concept is suntaya, the void. and the realisation of the void through yoga processes and the technical meditations of the sangha is, to quote dr. evan-wentz's book the tibetan book of the dead, to attain "the unconditioned dharmakaya, or the divine body of truth, the primordial state of uncreatedness, of the supramundane bodhic, all-consciousness- buddhahood" in man, this light is represented by the very deepest leve

suffering and deliverance from suffering" these restricting circumstances and bonds are only the gates of the wilderness. the use of the word "gate"imp1ies a means both of egress and ingress. by these gates we have entered, and by them also may we go out if so we choose, to enter the brilliance of the dawning sun, and perchance greet the rising of the spiritual splendour. for "after the formless, the void, and the darkness, then cometh the knowledge of the light" as intimated above, one first must have realised that one's soul is lost in darkness before a remedy can be sought to that irresponsible participation mystique, the unconscious projection outwards of interior confusion, and aspire to that divine land which is, metaphorically, the place of one's birth. in that land is no darkness

ed solely in terms of the quest for the light. also the various groupings of officers and their movements in the temple are not without profound meaning. these should be sought out, since they constantly reiterate the implicit purpose of the rite. thus, at the altar, the three principal officers form about the candidate a triad, representing in symbolic formation again the supernal clear light of the void, and this also is represented by the number of the circumambulations about the confines of the temple. the white cord bound thrice about the waist has reference to the same set of ideas. even upon the altar of the temple are symbols indicating the rise of light. a red calvary cross of six squares as symbolic of harmony and equilibrium is placed above a white triangle -the emblem of the go

grades, there is one rather fine prose passage in the zelator grade which must be given here- a passage of beauty, high eloquence, and lofty significance "and tetragrammaton 30 the golden dawn placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower. and he laments over him in the wind and in the sea and'in the birds. and when the times are ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy" it would be a happy task, were it advisable

on and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are <55> ended, he will call the kerubim from the east of the garden, and all shall be consumed and become infinite and holy. receive now the secrets of this grade. the

t for ever? and have they not yet passed away? before all things are the watersand the darkness and the gates of the land of night. and the chaos cried aloud for the unity of form- and the face of the eternal arose. before the glory of that countenance the night rolled back and the darkness hasted away. in the waters beneath philosophus ritual 185 was that face reflected, in the formless abyss of the void. from those eyes darted rays of terrible splendour which crossed with the currents reflected. that brow and those eyes formed the triangle of the measureless heavens -and their reflections formed the <129> triangle of the measureless waters. and thus was formulated the eternal hexad- the number of the dawning creation. hegemon conducts the practicus to the foot of hiero's throne- handing

oweth and faileth not. note well, that in this key she is completely unveiled while in the 21st key she is only partially so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life, and on the left the tree of knowledge of good and of evil whereon the bird of hermes alights, and therefore does this key represent the restored world, after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical ripple of this sign represent, as it <136> were, waves of water- the ripples of that river going forth out of eden- but, therefore also, is it justly attributed to air and not unto water because it is the firmament dividing and containing the water. hierophant r

ning of thy glittering spear. thou didst march through the land in indignation. thou didst thrash the heathen in thine anger. thou didst march through the sea with thy horses- through the depth of the mighty waters. hegemon leads practicus to hiero and gives hiero the calvary cross. the calvary cross of ten squares refers to the ten sephiroth in balanced disposition, before which the formless and the void rolled <142> back. it is also the opened out form of the double cube and of the altar of incense. places cross aside. the 27th path of the sepher yetzirah which answereth unto peh is called the exciting intelligence, and it is so called because by it is created the intellect of all created beings under the highest heaven, and the excitement or motion of them. it is therefore the reflectio

d say "creature of. thrice consecrate, thou mayest approach the gate of the east" 0-repeat section m in north east. magician then passes to east, takes up sigil in left and sword in right hand. assumes the mask of the spirit form, smites the sigil with the lotus wand or sword, and says "thou canst not pass from concealment unto manifestation save by virtue of the name yhvh. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe" p-he then recovers sigil and passes to altar, laying it there

ay "creature of alismanst,h rice consecrate, thou mayest approach the gate of the east (hold talisman aloft) 0-hold telesmata in left hand, lotus wand in right, assume hierophant's form. partly unveil talisman, smite with flat of sword, and say "thou 386 the golden dawn: volume zzz book five canst not pass from concealment unto manifestation save by virtue of the name yhvh. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness. i am the exorcist in the midst of the exorcism. take on therefore manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe" p-he then recovers talisman or m. b, passes on to the altar, laying it

hou on. reveil the sigil. circumambulate once more attradingthe light. then halt at the north. place sigil on the ground, purify and consecrate it as b e e, then pass to the east. partially unveil the sigil, smite it once with theflat of sword, and assume the astral mask of the spirit. thou canst not pass from concealment unto manifestation, save by virtue of the name yhvh. after the formless and the void and the darkness <206> then cometh the knowledge of the light. i am that light whichriseth in darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe. recover sigil, and return to altar. stand at east, face west

n whom fear is not. thou hast known me, so pass thou on. reveil talisman, and carry it once more round the circle. then halt in the north, place it on ground. bar, purify, and consecrate as before, and after so doing, pass towards the east. strike it, after unveiling it partly, and say: thou canst not pass from concealment unto manifestation save by virtue of the name yhvh. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in dark <218> ness. i am the exorcist in the midst of the exorcism. take on therefore manifestation before me for i am the wielder of the forces of the balance. thou hast known me now. pass thou on unto the cubical altar of the universe. rmeil the talisman, pass to altar, place it on white triangle, an

etter shin. i summon and command ye all to do my will in the cause of this magical art, to the glory of the ineffable name. look ye now upon this jupiter talisman and tremble, for the powers of the divine ones are in it. look ye now upon the exorcist, for the crown of the godhead is over him. empty are your places in the world above. your habitations are beneath my feet. elohim, let there be unto the void restriction! yeheshuah, where are now their gods? 0 my father, i saw thee when thou camest forth from edom, when thou wentest out of the field of seir. why were thy garments red, 0 mighty one? what were the sounds that behind thee rose from hell? a crying and a groaning, a wail as of pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spil

inst the face of the dwellers within the waters! bring me, i say, bring me to thine abode of everlasting silence, that i may awake to the glory of my godhead, that i may go invisible, so that every spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of elohirn, let there be unto the void a restriction! yeheshuah, where are now their gods. oh my father, my father; there are the wheels of thy chariot! lift up your heads, 0 ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defence. and i now declare

ion. formulate thou without fear before me as a firm body of transformation, for i am he in whom fear is not. thou hast known me, 0 thou form of isis, pass thou on. pass round once. bring if fo north, between pillars, and place fire and water on either side. then go east, visualising isis. thou canst not pass from concealment unto manifestation save by virtue of the name yhvh. after the formless, the void and the darkness, then cometh the knowledge of the light. i am that light arising in darkness. i am the transformer in the midst of the transformation. manifest thou therefore as a tangible body of transformation, for i am the wielder of the forces of the balance. thou hast known me now, 0 form of isis, so pass thou on unto the cubical altar of the universe. pass to east of altar, formula

rse, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away. eheieh. metatron. thus have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a centre of the supernal splendour. stop in the north, form the pillars, aspire. pass east, say: after the formless and the void and the darkness, then cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, 0 vision of the rising sun. thou dwellest in the place of the balance of the forces, where alone is perfect justice <255> unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless h

one may be obedient unto me. make one complete circumambulation deosil, to formulate the angle of kether in the supernal triangle of the genius. pass to the south, assume the astral god-form of horns, and that as the invocation proceeds the fire purges you of all blemish. use spirit pentagram of actives and lnvoking pentagram of fire. i invoke thee, the terrible and invisible god who dwellest in the void place of the spirit. aragogorobrao. sothou. modorio. phalarthao. doo. ape. the bornless one. 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 made obedient unto me. make one complete circumambu

h, though more subtle and refined in nature. and there616 the golden dawn: volume n book eight fore is it that the final heh, or princess force, have their dominion placed about kether. they are so placed that they may attract from the malkuth of the higher and form the basis of action for the aces. so that a refined matter may attract its like, and the spiritual forces may not lose themselves in the void, to produce but a mistaken and whirling destruction for want of a settled basis. and herein is the mutual formula in all things, of a spirit and of a body, seeing that each supplies unto each that wherein the other is lack <250> ing, yet herein also must there be h certain condition, otherwise the harmony will not be perfect. for unless the body be refined in nature, it will hinder the ac

RITE OF THE OPPOSER

h turn through the seasons of change, so now do i turn, as the axis of fate, to manifest the word of mine own self-overcoming: in the day of mine offering there is no-one and no-thing whom i will not sacrifice. in the day of my becoming there is noone and no-thing whom i will not transcend. in the day of mine oath there is no-one and no-thing whom i will not forswear. for i am the transgressor of the void eternal azal- abad in whom all is opposition. i am the bridge across the abyss that hath but a single edge. my way is lighting- bright and swift. these words are but the echo that marketh mine absence. silence- the birth-cry to herald the presence: of otherness entire made fleircan make the following observations. they arestrikingly different from the golden dawn ceremonies for the equiva

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

principal entrance of solomon's kabalistic temple. in the kabalah these pillars explain all mysteries of antagonism, whether natural, political or religious. they elucidate also the procreative struggle between man and woman, for, according to the law of nature, the woman must resist the man, and he must entice or overcome her. the active principle seeks the passive principle, the plenum desires the void, the serpent's jaw attracts the serpent's tail, and in turning about upon himself, he, at the same time, flies and pursues himself. woman is the creation of man, and universal creation is the bride of the first principle. when the supreme being became a creator, he erected a jod or a phallus, and to provide a place in the fullness of the uncreated light, it was necessary to hollow out a c

wise and reasonable. to make light visible god had only to postulate shadow. to manifest the truth he permitted the possibility of doubt. the shadow bodies forth the light, and the possibility of error is essential for the temporal manifestation of truth. if the buck10 the doctrine of transcendental magic ler of satan did not intercept the spear of michael, the might of the angel would be lost in the void or manifested by infinite destruction launched below from above. did not the heel of michael restrain satan in his ascent, satan would dethrone god, or rather he would lose himself in the abysses of the altitude. hence satan is needful to michael as the pedestal to the statue, and michael is necessary to satan as the brake to the locomotive. in analogical and universal dynamics one leans

strong ever in its practices and prestige, chants the office overhead. the perfect word, that which is adequate to the thought which it expresses, always contains virtually or supposes a tetrad: the idea, with its three necessary and correlated forms, then the image of the thing expressed, with the three terms of the judgement which qualifies it. when i say: being exists, i affirm implicitly that the void is nonexistent. a height, a breadth which the height subdivides longitudinally, a depth separated from the height by the intersection of the breadth, such is the natural tetrad, composed of two lines at right angles one to another. nature has also four motions, products of two forces which sustain each other by their tendency in an opposite direction. now, the law which rules bodies is an

ing rod. it is in like manner with all miracles of magic; a law exists, which is ignored by the vulgar and made use of by the initiate. occult laws are often opposed diametrically to common ideas. for example, the crowd believes in the sympathy of things which are alike and in the hostility of things contrary, but it is the opposite which is the true law. it used to be affirmed that nature abhors the void, but it should be said that nature desires it, were the void not, in physics, the most irrational of fictions. in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself. the forces of nature are at the disposal of one who knows how to resist them. are you master sufficiently of yourself to be nev

culations, the appropriate moment for moral reactions. the law of realization produces what we call magnetic breathing; places and objects become impregnated therewith, and this imparts to them an influence in conformity with our dominant desires, with those above all which are confirmed and realized by acts. as a fact, the universal agent, or latent astral light, ever seeks equilibrium; it fills the void and draws in the plenitude, which makes vice contagious, like certain physical maladies, and works powerfully in the proselytism of virtue. hence it is that cohabitation with antipathetic beings is a torment; hence it is that relics, whether of saints or of great criminals, produce extraordinary results in sudden conversion and perversion; hence it is that sexual love is often awakened by

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

the breast of god, who was labouring to bring it forth. and when he said: elet there be light! f he permitted the darkness to repel the light, and the universe issued from chaos. the negation of the angel who at birth refused slavery constituted the equilibrium of the world, and the motion of the spheres commenced. the infinite distances admired this love of liberty, which was vast enough to fill the void of eternal night and strong enough to bear the hatred of god. but god could hate not the noblest of his children, and he proved him by his wrath only to confirm him in his power. so also the word of god himself, as if jealous of lucifer, willed to come down from introduction 5 heaven and pass triumphantly through the shadows of hell. he willed to be proscribed and condemned; he premeditat

ion. all life is composed of an inspiration and a respiration; creation postulates a shadow to serve as a bound for light, of a void to serve as space for the plenitude, of a passive fructified principle to sustain and realize the power of the active generating principle. all nature is bisexual, and the movement which produces the appearances of death and life is a continual generation. god loves the void, which he made in order to fill it; science loves the ignorance which it enlightens; strength loves the weakness which it supports; good loves the apparent evil which glorifies it; day is desirous of night, and pursues it unceasingly round the world; love is at once a thirst and a plenitude which must pour itself forth. he who gives receives, and he who receives gives; movement is a conti

nd reduce the universe to chaos. there are miracles which are impossible even for god, namely, those that involve absurdity. could god be absurd for one instant, neither himself nor the world would be in existence the moment following. to expect from the divine arbiter an effect having a disproportionate cause, or even no cause at all, is what is called tempting god: it is casting one's self into the void. god operates by his works. in heaven by angels and on earth by men. hence, in the circle of angelic action, the angels can perform all that is possible for god, and in the human circle of action men can dispose equally of divine omnipotence. in the heaven of human conceptions it is humanity which creates god, and men think that god has made them in his image because they have made him in

RUBY TABLET OF SET

bridged! oh, majesty set- prince of darkness, within this chamber are gathered those whose will it is to remanifest your black flame, and i, the alxemist, offer challenge to all initiates: journey through these gates, and seek the truth of your endeavor! call to the nine sorcerors [xa anubis, light the first candle, and say] we call you forth, oldest of the old, whose voices once thundered across the void. come to us! come stand amid your brethren and be touched once again by the majestic hand of set [oomam anubis, light the second candle, and say] come once again, o ancient masters of the mysterious work. we who are the highest of life have reflected upon your words and found them to be most useful. in turn, we invite you to attend and witness our most sacred assembly- for he ones who dar

the mediator of the two lands, the known and the unknown i am. i am the ancient knower and that which is known, ever apart from all that i am not. that i shall become, folly and wisdom are mine; and the depths of understanding in no- man. i shall be the man-god. i am the word of my soul, the fountain of eternal youth; the lad transformed in the philosopher's stone. away from myself i am naught in the void of chaos; child of pure darkness i am that i shall be. knowledge and power i am, i shall be the awaking of the god in the dream of eternity. i am the fool in the holy quest, an ancient one thrice great of the black earth. i am without parent or mortal lineage; i shall become the continuum of my love in ma'at most high. i am life; i shall be death; i shall become life in death. in xeper i

et! ami peret em kher! all hail the prince of darkness! beloved of ra, stand at thy place among your elect, for we are your nobles and none other. open, therefore, the gates of the underworld. let the light depart, and bring unto us the darkness. ego sum qui copulave pugno meo, libidinem sentini in umbra mea, semen cecidit e meo ipsius ore. we invoke thee, anubis, opener of the way, who dwells in the void. hail, typhon! terrible ancient god of death and destruction, who maketh desolate the souls of the undeserving: guide our path through the angles. hail, set! typhon set! hail, anubis! we invoke thee by thy powerful names! in witness to your bond, we proclaim your words: xeper! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introdu

r! xem! xeper! xem! xeper! xem! 11. the celebrant turns to the assembly and presents the body of the ritual, introducing the four shades. hail, my brothers and sisters of the night. welcome to the abode of darkness. with us we have the shades of the past, present, and future. we will travel through time and hint at our journey into setamorphosis. hear now the thoughts that we have captured out of the void. 12. shades [the celebrant will ring the bell once before each shade recites] shade# 1- imhotep i am the shade of imhotep, son of ptah and nut. my realm was memphis, where the triad of ptah, sekhmet, and nefertum-imhotep dwelled. i later became the greek aesculapius. i am seed of the giants of old who dwelled in greater kingdoms than yours. i brought with my heredity knowledge and crafts

vestigation, were a honeycomb of yet tinier bricks of their own. i then expanded to a size many thousands of times larger until the maze i had seen first of all was no larger than a brick itself. and this brick too had its place in a wall which formed part of a yet greater labyrinth. i expanded yet further until i stood outside the universe, perceiving it as a species of vast, pulsating sponge in the void, green and bracheous. even as i watched, it wheezed wetly as it breathed and pulsed, shooting out new, groping tentacles, ever spreading and growing in all directions. the enormous figure of baphomet dissociated itself from this mass, which pulsed to the vaguely discernible piping of flute-like noises. baphomet regarded me fixedly with its third eye and in an instant i perceived my own ex

se even as i sat here, master of my subjective universe. i created a grecian style palace of black marble around my naked soul as an indulgence, thrilling in the absolute power i could wield in this subjective realm. i then mounted a black solar chariot, drawn by four black horses. we careered across the sky, black sparks flying from their racing hooves, and creation unfolded itself far below. in the void of this aethyr, a perfectly balanced potentiality, all surface veneer was stripped away and i was myself, devoid of indoctrination, opinion or temporal concerns. here i was an absolute, capable of sparking a new creation in which to xeper and remanifest. but throughout, the realization of runa remained strong, with the consciousness that even this condition was not an ultimate truth. into

the above describes the things i saw, heard, or encountered, there were also the thoughts i was reinforcing as i prepared for transmission. i reinforced certain themes, as i prepared for the voice of the neter. i thought about how we participants had to "break the code" of esp. i concentrated on my 'power' ring (the scorpion. i felt that when the time arrived, the voice effectively had to pierce the void in order to be heard. having run myself into a state of physical exhaustion (but mental calmness, alertness, and readiness, i sensed the time was right [on the way home, i used the cassette machine to record the following "at the time when legs were hurting, and i felt it was the appropriate time to allow reception/transmission, i went off the beaten path, which was the boardwalk; at that

f creativity, and polish them with the cloth of passion. hail to the artist! creator of dreams, you apply multi-hued genius to the canvas of the universe as inspiration guides you. you sculpt the earth, and unleash the beauty within for all to see. your works remind all that death is temporary. hail to the musician! releaser of the hidden, you make your instrument come alive, and create life from the void of silence. you wrap the poet's art in a cloak of elegance, and carry it to the world which shivers at its radiance. hail to the dancer! graceful nobility, you twist and turn intricately to create a collage of motion and balance. you hypnotize us, as we behold your arcs and leaps, and your joyous embodiment of perfection. o beloved muse, you grace our world with the arts, and inspire all

[adept watson] in the name of set/wotan, drighten of darkness and master of magick, do we enter into the realm of all creation. for we have taken up gungnir, and ourselves become as gods incarnate. classification: v2- c31.a- 1 (u5) author: arnold r. watson ii date: march, xxviii publication: runes, xi.1 subject: ancestry reading list: we have donned thy cloak of power and spread it wide, filling the void of time and space with a great darkness from within, a darkness which allows us to look into the past and shape the warp and weave of our wyrd as we will. by virtue of our divinity do we summon forth the might of the elder signs, that we may behold and embrace the glory of our ancestors and partake of their hidden knowledge and power [adept watson then traces the runes ansuz, eihwaz and o

tions shall be smitten with the knowledge of truth and destroyed by the power of maat we have cast forth in the name of set! hail set [chorus] hail set [another celebrant] the day of the day of the cross and the trinity is done. the rule of gereg is ended, and isfet is driven from the planet. a great wheel with angles in dimensions unrecognized, save for the evermultiplying children of set, fills the void and becomes as the sun in the firmament of wrath! it is the emerald dawn and set rules the earth! hail set [chorus] hail set! words of ra-en-set [in the high priest's absence at set-xiii, ipsissimus james lewis spoke] the pronunciation of the curse hail to thee, ra-en-set! thou art the mirror of all we have become, thou art the word xeper made flesh, thou art the repository of all our dre

he machinery of the universe, our will be made manifest [transition] o great prince of the ever-blasting furnaces of hell, we goeth our own way, rumbling away into the unknown. shine bright- lord of light- until we meet by way of the tesseract again. xeper and remanifest [bell (three times [realization "for why art thou out there" asked i alone on the frozen mountain, as i gazed into the vault of the void- punctuated only slightly by thy distant but steady and indifferent light. but thou remainest silent; answering me not. i felt cold and alone as the winds blew, and i still had many miles on foot to fare. several miles after departure, i suddenly felt fire flare up within me, and i realized that i am mine own star, for i am alive and aware of my awakeness! i, too, am blazing out there in

dentification with the god xonsu. she also saw a man, wearing a blue and white nemes; he was clean and neat, attended by two brown, male, naked slaves/ servants) in an opulent setting. around him were silvery notched columns. priestess sarris, in looking through the pentagram, saw the brilliant night sky, and heard the words that we are the "priestesses of our own temples; we are the 'dwellers in the void" we order our selves; each one separate, unique, distinct; and being whole- we come together in cooperation, not expressions of pandemonium this time. we live in the void (not the abyss. we are "masters of the abyss" for we show mirrors to others. and those who will not see or cannot see will have clouded sight and will drop away. once again priestess sarris saw herself in the temple "nao

eel the effect of each action, and to recognize the accumulation of these effects, how they each build upn the other. the abomination of desolation the call to sith the abomination of desolation gbehold! the voice of ultimate chaos, he who has been called satan, the accuser, archdaemon of hell, who by the vision of the second beast has been revealed in my most exalted semblance as sith, master of the void. before that all man knows, i was and am, and cannot be unmade. from outside of the time space equation have i come forth to my most exalted among humanity and bestowed upon them my dark light that they may divide themselves from those who are without. listen my little horn and judge this as true, for you know the history that my will has been sent forth from the ninth angle and touched t

y lusts been satisfied and consummated unto the logos of indulgence! in the name of satan, archdaemon of hell, ruler of the world and price of the pit, have i brought my enemies to their knees, and made myself as a devouring demon strong in my doings. in nightly wanderings have my cloven feet pranced among the tombstones, and with twisted wraith-like creatures have i made merry to the syrinx from the void. low, my shadow moves within the subterranean caverns where the old ones cavort to make ready their imminent departure. in the name of lucifer, mighty minion who is exalted as satan, who has touched my mind in the depths of unknown thought, i pledge my soul and spirit to the execution of the great work and the continual search for the infernal grail! from the substance of the fourth angle

els, cherubim, and seraphim may cower and tremble with fear, prostrating themselves before thee in respect of thy power. send crashing down the gates of heaven, that the murders of our ancestors may be avenged [the celebrant holds the wafer aloft to the pentagram and says [celebrant] vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, nor shalt thou ever be [the celebrant then dashes the wafer to the floor, where it is trampled by herself, the deacon, and the visiting bishop, while the gong is struck continually [the deacon then takes the chalice into her hands, faces the altar, and before drinking recites the following [deacon] pour thy blessings into this cup of truth, dark l

you now to sing my song of joys nocturnal. classification: v4- c81- 9 author: ricco a. zappitelli iii date: march, xiii publication: cry of the jackal, i.1, anubis pylon subject: anubis reading list: i prowl the dark endangered ways, with paws placed firm and strong, and through these doors and passageways i sing my ancient song. hark, my keys which break the stillness! hear my cry pierce through the void. attune your being to my sound and pass now through the trapezoid. i pass to you from angled corners, through hues of amethyst, onyx and grey, and with my cry i shatter order, as i prance with proud display. i am anubis of ancient egypt- no need magician for dismay. for i am the jackal who waits in darkness; i am the opener of the way. join me now in canine chorus, as we raise our voices

ed "the god shu lifting up nut from seb] and shedding spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red. green being the "most negative" of all colors and purple being the "most positive" verse 50 takes us back to the old idea of duality (i.e: good& evil, night& day, etc. he who lacks the vision of the magus v (or even the magister templi iv) perceives the void of the abyss as black and empty. the magus v, however, perceives it as deep violet, and he seems much within its depths. ref. rhodopsin. cela viendra. eliphas levi, in the keys of the mysteries [20, makes references to the thirty-two paths, being the then numbers and 22 letters of the hebrew kabalah. on page 157 is found the following "the thirty-first refers to, which represents the magi

SABBATIC KABALA OF THE CROOKED PATH

led so it s clear that the aats function as the mounting points of corporeal form. the formulae can be summed up in the following: i+ will+ desire+ belief= result. some of you might find a strong reference in the work of the british sorcerer austin osman spare through this formulae and the importance of spare in the sabbatic current is vast. these five points can be summed up as the entering into the void, the application of the bindu of light, the emanation of the bindus rays leading to the sensory capturation of the being called forth culminating with the absorption in silence of the force in action that has been compelled through signs and rituals set forth in the void. there should also be said that this essay is solely a reflection of personal quality upon the matters set forth in thi

occult agency of change. cell 0 being the aat of the 1st and 12th letter of the sacred alphabet this aat is the first cell of power associated with the letters a and l (ayin and lamed. this cell inhabits the ancient one of spirit which in this case can be assimilated with the vast powers of the black man of the sabbath or apethiui. the basic principle of the black mans function is to be found in the void (p. 99 gives a call unto this power as well as a formulae of this aats primal atavism from p. 99-103. this cell is the source of creation of the magical alphabet. in the call gods like exu, odin, shiva are evoked as openers of the crossroad gates. in the patakis (mythical legends) of eshu and also his nigerian counterpart eleggua there are many stories telling about this deities oppressiv

pressive nature and his function as the taskmaster of the gods, his own assignment of taking the worshippers offerings to god for acceptance. he is the inter-mediary between man and god and he opens possibilities. in addition he is a playful vortex of sorcery and children is sacred to him. often easily offended and just as often easy to give rewards. it is interesting to take notice by the use of the void or jagrata in relation to the atu 0 and atu 11 of the tarot-deck, the fool and adjustment. both aspiring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instr

iring to air. the void is of the element air and is ruled by venus and justice. the house of balancing powers or equal dynamic. a hidden formulae to this is revelaed on the pages 110- 114. an interesting point is the use of the witches ladder, a vakra (crooked) ladder in the void. your instrument of empowerment in this cell is this ladder. without the ladder you will be stuck in the same point of the void. the spell using the witches ladder is a prominent gateway to accomplish the magical task the sorcerer will happen. jacobs vision of the ladder that went into heaven in genesis 28 is worthy of some consideration and also the importance of ladders in the kabbalistic universe. entering this ladder will lead the seeker on a journey of realization of the essence of the conjuration of the lett

ed forces of the 1st and 12th letter in beth and mem, combining the positive and negative or the point and its adversary into one is significant due to its aptness of being a powerful house for adepts to start the process of transformation. as already stated, this house is first of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. t

SALMANRUSHDIE THESATANICVERSES

creens, and the thin air was full of bodies, descending from the everest of the catastrophe to the milky paleness of the sea. who am i? who else is there? the aircraft cracked in half, a seed-pod giving up its spores, an egg yielding its mystery. two actors, prancing gibreel and buttony, pursed mr. saladin chamcha, fell like titbits of tobacco from a broken old cigar. above, behind, below them in the void there hung reclining seats, stereophonic headsets, drinks trolleys, motion discomfort receptacles, disembarkation cards, duty-free video games, braided caps, paper cups, blankets, oxygen masks. also- for there had been more than a few migrants aboard, yes, quite a quantity of wives who had been grilled by reasonable, doing-their-job officials about the length of and distinguishing moles u

ountain had taught her "okay" she said, exhaling "i'll buy it. just don't tell my mother, all right" the universe was a place of wonders, and only habituation, the anaesthesia of the everyday, dulled our sight. she had read, a couple of days back, that as part of their natural processes of combustion, the stars in the skies crushed carbon into diamonds. the idea of the stars raining diamonds into the void: that sounded like a miracle, too. if that could happen, so could this. babies fell out of zillionthfloor windows and bounced. there was a scene about that in fran ois truffaut's movie _l"argent du poche. she focused her thoughts "sometimes" she decided to say "wonderful things happen to me, too" she told him then what she had never told any living being: about the visions on everest, the

SATANGEL

s the practitioner s own blood, sexual fluids, and the usual candles and incense have become acceptable. a circle is cast, calling at the four quarters. this is achieved through the vibration of various magical names and words of power. these should be vibrated with the full capacity of the lungs, and also with the totality of the mind. there is a progressive self identification as the dweller in the void place of spirit, akephelos, who may be identified as a face of chaos and the abyss, the demiurge of the gnostics, both and neither holy or infernal. 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. t

a-thele-ber-set a bel-atha abeu ebeu phi-theta-soe ib thiao 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! south: fire thee i invoke the terrible and invisible god who dwelleth in the void place of spirit ar vo vg o vgo vru-abrao sotou mudorio phalarthao ooo aepe the bornless one 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! west: water hear me ru vabra- iao

SATANIC BIBLE

in, and as such will move the body of the flesh of my summoning. i have gathered forth my symbols and prepare my garnishings of the is to be, and the image of my creation lurketh as a seething basilisk awaiting his release. the vision shall become as reality and through the nourishment that my sacrifice giveth, the angles of the first dimension shall become the substance of the third. go out into the void of night (light of day) and pierce that mind that respondeth with thoughts which leadeth to paths of lewd abandon (male) my rod is athrust! the penetrating force of my venom shall shatter the sanctity of that mind which is barren of lust; and as the seed falleth, so shall its vapours be spread within that reeling brain benumbing it to helplessness according to my will! in the name of the

SATANIC RITUALS

levates the concepts of satanism to a noble and rational degree. this ritual is a psychodrama in the truest sense. its prime purpose is to reduce or negate stigma acquired through past indoctrination. it is also a vehicle for retaliation against unjust acts perpetrated in the name of christianity. perhaps the most potent sentence in the entire mass follows the desecration of the host "vanish into the void of thy empty heaven, for thou wert never, nor shall thou ever be" the possibility that christ was a total invention has occurred to investigators with increasing frequency. many once existing social ramifications might have made this feasible. perhaps the recent last ditch "christ, the man" stand is an attempt to sustain a dying myth through use of a single reinforcing element- one with w

o the vagina of the altar, removes it, holds it aloft to the baphomet and says] celebrant: disparais dans le n ant, toi le sot parmi les sots, toi le vil et d test, pr tendant la majest de satan! disparais dans le n ant du del vide, car tu n'as jamais exist, et tu n'ezisteras jamais. vanish into nothingness, thou fool of fools, thou vile and abhorred pretender to the majesty of satan! vanish into the void of thy empty heaven, for thou wert never, not shalt thou ever be [the celebrant then raises the wafer and dashes it to the floor, where it is trampled by himself and the deacon and subdeacon, while the gong is struck continually. the celebrant then takes the chalice into his hands, faces the altar, and before drinking recites the following] celebrant: calicem voluptatis carnis accipiam, e

ier-and great are we who rule, and small are ye who suffer. der tag des kreuzes und des dreiecks ist geschaffen. ein grosses rad mit winkeln in unerkannten ausmassen, gerettet f r die kinder der set, f llt die leere und wird zur sonne am firmament der verachtung! the day of the cross and the trinity is done. a great wheel with angles in dimensions unrecognized, save for the children of set, fills the void and becomes as the sun in the firmament of wrath! proclamation celebrant: siehst du im osten das morgenrot! see the red sunrise in the east! wir wollen die macht! we desire power! all: wir werden die macht haben! we shall have power! celebrant: wir wollen das reichtum! we desire wealth! all: wir werden das reichtum haben! we shall have wealth! celebrant: wir wollen das wissen! we desire w

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rial to make their lives easier after death. early gods included ptah; anubis, the protector of the tomb; and nit, the goddess of war. different cities in the united nation of egypt held different creation myths, each centered on its own local creator god. heliopolis, for instance, was a center near present-day cairo where atum was worshipped. here, it was thought that atum created himself out of the void, and then either spit or sneezed out shu, the god of air, and tefnut, the goddess of moisture. these two in turn gave birth to geb, the earth god, and nut, the sky goddess. from them came two pairs of siblings: osiris and isis, and set and nephtys. eventually ra, the sun god, took the place of atum in the pantheon; later pharaohs, for instance, called themselves sons of ra. ancient egypt

example, zen buddhism had a strong influence on many art forms. simplicity and purity are traditionally part of zen teachings, as is the calmness that comes with meditation. zen painters were free to focus on subjects other than the bodhisattvas that dominated mahayana art. the zen art of portraiture was one of the earliest to depict humans in a realistic manner. the zen doctrine of emptiness or the void influenced nonreligious japanese painters to leave parts of the canvas or paper empty. the viewer mentally fills in what the artist leaves out. in addition, zen art influenced the painting style of sumi-e. in this simple style, black ink and a brush are used to produce many shades of gray. such pictures may be only a swirl of lines to suggest a scene from nature. this depiction of nature

ce, all was a chaos, unimaginably limitless and without definite shape or form. eon followed eon: then, lo! out of this boundless, shapeless mass something light and transparent rose up and formed the heaven. this was the plain of high heaven, in which materialized a deity called ame-no-minaka-nushi-no- mikoto (the deity-of-the-august-center-of-heaven. in the meantime what was heavy and opaque in the void gradually precipitated and became the earth, but it had taken an immeasurably long time before it condensed sufficiently to form solid ground. in its earliest stages, for millions and millions of years, the earth may be said to have resembled oil floating, medusa-like, upon the face of the waters. many gods were thus born in succession, and so they increased in number, but as long as the

like a little child. know the white, yet keep to the black: be a pattern for the world. if you are a pattern for the world, the tao will be strong inside you and there will be nothing you can t do. know the personal, yet keep to the impersonal: accept the world as it is. if you accept the world, the tao will be luminous inside you and you will return to your primal self. the world is formed from the void, like utensils from a block of wood. the master knows the utensils, yet keeps to the block: thus she can use all things. 33 knowing others is intelligence; knowing yourself is true wisdom. mastering others is strength; mastering yourself is true power. if you realize that you have enough, you are truly rich. if you stay in the center and embrace death with your whole heart, you will endur

SEVEN SHADES OF SOLITUDE

, transgressive, or panentheistic, is of no difference: the millstone of the circle has ground all-that-is unto a single spark, the self-shining lumina. this seed of luminous awareness is the resurrecting shard of the smaragdina, the crown-stone of lumial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of solitude: external, internal, and secret. the external view of solitude is that arising from physical isolation, that is, from the

SORCERIES OF ZOS

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

on is non-manifestation, and it is plain to intuitive apprehension that the orgone of reich, the atmosheric 'i' of austin spare, and the dalinian delineations of the 'accommodations of desire' refer in each case to an identical energy manifesting through the mechanics of desire. desire, energized will, and obsession, are the keys to unlimited manifestation, for all form and all power is latent in the void, and its god-form is the death posture. these theories have their roots in very ancient practices, some of which- in distorted form- provided the basis of the mediaeval witch cult, covens of which flourished in new england at the time of the salem witch trials at the end of the 17th century. the subsequent persecutions apparently obliterated all outer manifestations both of the genuine cu

SPENSER THE CULT OF THE ALL SEEING EYE 1960

peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of light strikes the stone in a room of utter simplicity. when our eyes travel from these symbols to the front wall, they meet a simple pattern opening up the room to the harmony, freedom and balance of apace. 9 "there is an ancient [chinese] saying that the sense of a vessel is not in its shell but in the void. so it is with this room. it is for those who come here to fill the void with what they find in their center of stillness (emphasis supplied) lodestone the world goodwill bulletin is published by lucis press ltd (owned by lucis trust) at 88 edgware rd. marble arch, london w-2, england. the new york branch, the lucis publishing company (11 w. 42nd st, 32nd floor, issues materials on its ar

room and the concept do not seem indicative of the supplications or the dualistic concept of the mystic in which illumination is sought as a boon granted by deity. rather, seemingly inherent in the decoration of the room, in the pinpoint of light playing on the ore, is the concept of a personal concentration of forces, creating a focus that illumines the field of attention "the pinpoint of light, the void of space, the illuminated crystalline ore. one feels projected into a setting of cosmological symbolism rather than one of planetary or even solar intent "it is interesting to speculate on what the long-term influence of this 'new departure' will be on current religious thinking. ensconced here in the highest hall of man, it cannot be inconsiderable. whatever interpretations one may attri

e altar in the meditation room is unsanctified and unhallowed. it has no sacred meaning, can inspire no reverence, and is not inviolable. this altar cannot be used for sacrifice in any other than an unholy sense. the secret of the mural one clue to the mural's symbolism is given in hammarskjold's and beskow's descriptions of its purpose. it was to "open up the wall" to give a feeling of space, of the void. in effect, to extend the room further out, into another dimension as it were. the friends' leaflet "a call to prayer" states the theme of the mural is "infinity" let us look at this mural squarely from the viewpoint of the esoterically inclined, the occultist. there is an asymmetrical arrangement of the entire mural into what is called a "magic square" which is a square arranged in an eq

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

remains exactly the same as before, but now it is merged into something higher into the spirit. the question then is how to realize and feel the truth of what is seen. those who deny living response and feeling to everything except what the senses tell them will dismiss the higher vision as a fata morgana, mere fantasy. when such people try to grasp the spiritual images, they are left groping in the void, since they have feeling only for the outwardly perceptible. spiritual images shrink from their touch. they remain mere ideas that pass through the mind; such a person is not vitally present in them. as images, they seem less real than restless dreams. rising up like bubbles before the face of what one calls reality, they vanish before the massive structure of the solid truth of the sense

enses and feelings are stunted, but their authority has become less absolute, so that room is left for something else. the world of the spirit begins to animate the space that is thus left open. at this point a terrible possibility lies in wait. it may happen that someone loses that unreflecting confidence in perceptions and feelings, and yet no new world rises. such a person is left suspended in the void as if dead. the previous values have deserted that individual, but no new ones have arisen. for such a one the universe and fellow human beings have ceased to exist. this is in fact not merely a possibility, but a stage that every seeker for higher knowledge must experience. one comes to a point in understanding where the spirit reveals all of life to be death. one is then no longer in th

itual development, with its roots in a preexisting spiritual life. likewise the present life was seen as the stage of preparation for a spiritual phase of development in the future. jewish esoteric teaching preserved in the zohar asserts the strict conservation of the soul s spiritual energy, which continues forever: the essence of christianity 145 nothing is lost in the world, nothing falls into the void not even the words and the voice of a man. everything has its place and its destined part to play.163 a particular personality was only one possible manifestation of the soul, which transformed its identity again and again. the life of a person was linked organically in a chain of development reaching into the past and forward into the future. but in christianity, this logos manifesting i

TECHNICIANS GUIDE TO THE LEFT HAND PATH

coming of the xxiind dynasty, egypt entered its long decline. set became a tremendously unpopular deity. his worship ceased everywhere except the oases and the city of thebes, where his cult was absorbed into the cult of montu, the warlord of thebes. the negative and destructive aspects of isolation and destruction were emphasized and as egypt turned more to an idealized past, set-heh, the god of the void called the future, came to resemble the christian satan. the third blooming came with the coming of the greeks to egypt. it is from this period that the hellenic notions of independence and self-worth began to revive both the operant and initiatory aspects of the new kingdom set cult. the spells in this volume are taken in the main from the third blooming. the success of the graeco-egypti

THE KEY TO THE MYSTERIES

ve church, still coloured and gilded with all its legends and all its rites, which its popes no longer understand; the shadow of a living church, but one which insisted on stopping when that church moved on, and which is now no more than its bloated-out and headless silhouette. then, the protestants, those eternal regulators of anarchy, 85 who have broken down dogma, and are trying always to fill the void with reasonings, like the sieve of the danaides; these weavers of religious fantasy, all of whose innovations are negative, who have formulated for their own use an unknown calling itself better known, mysteries better explained, a more defined infinite, a more restrained immensity, a more doubting faith, those who have quintessentialized the absurd, divided charity, and taken acts of ana

THE MAGICIAN S KABBALAH

the world of assiah into which adam descended at the fall. much of the development of this idea was made by issac de loria (1534-1572) who in his commentary on the "book of concealment" added his own viewpoint to the original zoharic teachings. commenting on the formation of the nations of the gentiles, he said that the recrements, the evil and rejected parts of the edomite kings (who existed in the void before the world was formed) are the cortices or shells which compose the adverse adam belial, or the "shadow" side of humanity. when adam and eve partook of the forbidden fruit, their fall confounded the good and the evil of the cortices, and after this fall the nations of the world were produced from the shells. in this we can see some reflection of the politics of the age, and the hist

THE MIDDLE PILLAR

then flinging them forward as though to project a force emanating from within. as the arms are flung forward, the exhalation and powerful vibration aloud of the name takes place. this gesture is called the projecting sign. the visualized name should be perceived as going forward in space until it strikes as it were against the confines of the universe. here it gathers power, from the infinity of the void, as it were, whence it commences to surge backwards in the mind's eye upon the student. some seconds after the projection and audible vibration of the name the student should bring his left foot sharply back, and after dropping both hands to the side, raise the forefinger of the left hand to h s lips. this is called the protecting sign, or sign of silence. it is the traditional gesture of

THE SHADOWED ONES

s, for they do not rule us they offer guidance from those initiates who seek a knowledge most profound. iii the names of the fallen angelick ones and watchers azazel seek when the sun is at its height, by fire and air. this is the enfleshed angel which is at heart and soul a dragon of both darkness and light. by balance of the mind and heart can you seek to become like azazel, who came forth from the void of chaos and created a form of order. that order is always torn asunder by the chaos willed of azazel, just as fire consumes to create anew. azazel tests and confronts, yet strengthens and blesses that which withstands or falls in honesty. this is the essence of the adversary who is two who may be sought by light or shadow. azazel may be known in various forms as shaitan the adversary, se

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

blood of god. to tread base thoughts as our high thoughts have trod, deep in the dust, the carrion that was god *mysteries: lyrical and dramatic, vol. i, pp. 106, 107. remind us strongly of such pieces as gbefore a crucifix, h whilst others take us into the mystic and simple land of blake, such as the duet of charicles and archais: hush! the music swells apace, rolls its silver billows up through the void demesne of space to the heavens f azure cup! hush, my love, and sleep shall sigh this is immortality *the tale of archais, vol. i, p. 27. other lines again hold us enthralled with the extraordinary power they contain, expressed in a single word. thus in the poem gthe lesbian hell, h we find ourselves in the unutterable void of orcus, where kisses are flung in vain, and where around us pal

ome from nothing, but it does not believe in the absolute annihilation of anything which has ever existed. ethere is not anything new under the sun. f*1. enot any thing, f says the zohar, eis lost in the universe, not even the vapour which goes out of our mouths, as all things, it has its place and destination, and the holy one, blessed be it! makes it concur to its works; not anything falls into the void, not even the words and the voice of man, but all has its place and its destination. h*2 *1. but crowleyanity may be new, for it is not under the sun *2. qabbalah. isaac meyer, p. 124. gall things of which this world is composed, spirit as well as body, will again enter into the principle, and into the root from which they went out. h *zohar, part ii, fol. 218b. the qabalist abram ben dio

THE ABYSS AND TABAET

initiatory development. my grimoires or books of the adversary, luciferian witchcraft and liber hvhi deal exclusively with the dark feminine and masculine as equal forms of the adversary and luciferian practice, something which requires more discipline to work with in terms of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this demon is considered a madness inspiring beast, causing fragmentation of the mind and the loss of mental vitality. choronzon in the black temple rites of the characith lunar lodge, from which the author was personally involved in the late 1990 s draw on the energies of

TYSON DONALD THE MAGICAL WORKBOOK

he penny. do not try to focus your eyes on this place, merely shift your attention and concentrate on a large red dot between your eyebrows as though seeing it float in space against a soft, dark background, like the great disk of the setting sun. as you mentally look at this dot, imagine it slowly expand to take up more and more of your field of view. feel yourself as a point of consciousness in the void, without a body. feel yourself rise up like a soap bubble lifted on a light breeze, and float toward the red dot, which has grown enormous in your inner field of view. the red dot becomes so large, it completely fills your astral vision. you drift forward and pass gently through its center as through an open doorway. you are surrounded by warm, glowing redness, the color that sunlight mak

sight look upon a colorless void that stretches infinitely away in all directions. reach out with your mind in several directions to verifjr that it has no limits. no matter how far you stretch the invisible hand of your awareness, che void continues to extend forever in the same direction. it is neither dark nor light, but a leaden, transparent gray, like an overcast sky at twilight. contemplate the void for ten seconds or so. visualize an infinitely tiny black speck in the void. it is so small, it is almost invisible to your sight. by extending your mind you can feel its position and shape against the gray background. 58 sitting exercises project your awareness closer and closer to this point. you discover that no matter how closely you approach it, the point always remains a speck of bl

e an infinitely tiny black speck in the void. it is so small, it is almost invisible to your sight. by extending your mind you can feel its position and shape against the gray background. 58 sitting exercises project your awareness closer and closer to this point. you discover that no matter how closely you approach it, the point always remains a speck of black without shape or dimension. just as the void is limitlessly large, so the point is limitlessly small. contemplate the point. create a second black point some distance away from the first. both are featureless and dimensionless, mere locations in space. contemplate the two points. draw a perfectly straight black line through both points that extends endlessly in opposite directions. because the points are not thicker than this infini

contemplate the straightness, thinness, and endlessness of the line. create another point some distance away from this line. contemplate the relationship between the point and the line. extend the line sideways to meet and pass through the point, and at the same time extend the line sideways away from the point. the result is an infinitely thin plane that has no edge but continues forever through the void. visualize this as a flat sheet of tinted glass that is so thin, it has no measurable thickness. it is like the flat place where two soap bubbles press together, transparent and colorless, but slightly darker than the void. since the point was no thicker than the plane, it has become lost in the plane. only the plane exists, dividing the void into upper and lower zones. contemplate the pl

point. extend a second plane perpendicularly up from the first to pass through the point, and at the same time extend it downward on the far side of the first plane. the extended plane absorbs the point into itself, so that the point is no longer visible. like the first, this second plane continues away infinitely on all sides. these identical planes intersect each other at right angles, dividing the void into four equal zones. allow your awareness to drift from one zone to another as you contemplate the relationship between the planes. visualization i: geometric shapes 59 note that where the planes pass through each other, you can perceive a thin bright line glowing against the grayness. this line is so thin that it is almost invisible. it extends like a laser beam forever in both directi

you can perceive a thin bright line glowing against the grayness. this line is so thin that it is almost invisible. it extends like a laser beam forever in both directions. reach out with your invisible mental hands and feel the infinite length of this glowing line. contemplate the relationship between the glowing line and the perpendicular planes. create a black point in one of the four zones of the void. contemplate the relationship between the point and the planes by moving your awareness through the planes from zone to zone as you consider the point. return your awareness to the zone occupied by the point. extend a third plane perpendicularly out from the first two so that it passes through the point and merges the point into itself. at the same time this third plane extends in the opp

nes from zone to zone as you consider the point. return your awareness to the zone occupied by the point. extend a third plane perpendicularly out from the first two so that it passes through the point and merges the point into itself. at the same time this third plane extends in the opposite direction on the far sides of the first two planes. all three planes intersect at right angles, and &vide the void into eight equal zones. let your awareness drift from zone to zone, passing through the planes, as you contemplate the relationship between the planes. note that where the three planes intersect each other, you are able to perceive three glowing lines. like the planes, these three lines intersect at right angles. extend your awareness along them to verify that they are infinitely long, wi

he lines themselves intersect there is a brightly glowing point. this point glows twice as brightly as the lines. consider, for a time, the relationship of this central point to the three lines that cross through it. allow the three planes to fade from your awareness like transparent sheets of black smoke, so that only the three glowing lines and their central point of intersection are visible in the void. contemplate the lines. allow the three dimly glowing lines to fade from your awareness until only the brightly glowing point that was their center remains. contemplate the point. allow the bright point to fade away from your inner sight so that there is nothing but the transparent gray void. contemplate the emptiness of the void. relax your body. close your eyes for a few seconds to rest

void. contemplate the emptiness of the void. relax your body. close your eyes for a few seconds to rest them. press the heels of your palms over your closed eyelids and slide your hands down your face as though pulling off a skin-tight mask. open your eyes, stretch your arms and back gently, then rise from the chair and go about your day. 60 sitting exercises commentary although i have described the void as transparent gray, the tiny points as specks of black, and the planes as panes of tinted glass, it is best to remove all qualities from these visualized forms other than those necessary to define them. the point has no size or shape, only location. the line has no breadth or width, only length. the plane has no width, only length and breadth. all are colorless. rather than trying to see

he void as transparent gray, the tiny points as specks of black, and the planes as panes of tinted glass, it is best to remove all qualities from these visualized forms other than those necessary to define them. the point has no size or shape, only location. the line has no breadth or width, only length. the plane has no width, only length and breadth. all are colorless. rather than trying to see the void as a picture in your mind, it is better to try to feel the existence of the points, lines, and planes. this is a difficult trick to explain. it does not involve pretending to reach out in your mind with an invisible hand (although this is the simplest way to describe it, but rather, a kind of inward projection of awareness that allows you to feel the created forms as parts of yourself. wh

TYSON DONALD THE POWER OF THE WORD

ys the same" or "he who is truly existent" or even "he who is sufficient unto himself" if a more active sense is sought, it might be "he who causes things to be" or "he who calls events into existence" another speculation, from the root hawah (sink down, fall) yields the meanings "he who causes to fall" or "he who strikes down" the name has also been connected by some scholars with the arab hawa (the void between heaven and earth, leading to the interpretation "he who rides the wind" or "he who makes the winds to blow" earlier speculations that there is a connection between tetragrammaton and the greek god of thunderbolts (jehovah= jove, or with the gnostic deity iao, are generally discounted (although gershom scholem finds a connection between iao and the truncated name ihv used in sepher

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

er need not assume an absolute temporal order operative in scripture that would prevent undermining the criterion of before and after, so one need not presume that in the nature of existence anterior and posterior are aligned in an unwavering causal relationship. encircling the linear pattern holds the key to comprehending the kabbalistic notion of timeless time, the time-devoid-of-time, that is, the void of time that engenders the time of void that reverses the sequential pattern of antecedent and corollary. if we were to consider temporality only from the perspective of the corporeal world, then we would have to uphold scholem s point that for kabbalists the realm of emanation is not subject to time. however, there is no reason to be so restricted, as we can plausibly speak of another di

regarding essence, one inquires about origin, but regarding action, about the beginning, beim wesen fragt man nach der ursprung, bei der tat nach dem anfang.10 rosenzweig, in great measure indebted to schelling s later philosophy, which he links notionally to the cosmological speculation of lurianic kabbalah,11 distinguishes between origin and beginning, ursprung and anfang; the former relates to the void of the divine nature and the latter to the projection of the divine into the void of nature. origin is an ontic demarcation, a name ascribed to the abyssal state that is the essence of god (des g ttlichen wesens, the whither and whence of all that comes to be in the cycle of becoming; beginning, by contrast, is a chronological demarcation that marks the initiatory moment of the temporal e

rx, philosophy of f. w. j. schelling, pp. 10, 67, 84; koj ve, le concept, pp. 262 277. 225. schelling, ages, pp. 6, 8. in preparation of this study, i have consulted the original german of die weltalter in schelling, s mtliche werke, vol. 8. it is possible that scholem s account in major trends, p. 218, of the emanation of the sefirot as the autogenesis of god s personality, the transformation of the void of no-identity into the constellation of the i, from ayin to ani (in hebrew these two words have the same consonants, is indebted to german idealism, and especially schelling. this possibility is enhanced by the fact that in this very context scholem characterizes the emanation of the sefirot as a dialectic process whose thesis and antithesis begin and end in god. biale, gershom scholem

hinah in the messianic theosophy of abraham cardoso, with an annotated edition of derush ha-shekhinah. kabbalah: journal for the study of jewish mystical texts 3 (1998: 11 143. coronation of the sabbath bride: kabbalistic myth and the ritual of androgynisation. journal of jewish thought and philosophy 6 (1997: 301 344. the cut that binds: time, memory, and the ascetic impulse. in god s voice from the void: old and new studies in bratslav hasidism, edited by shaul magid, 103 154. albany: state university of new york press, 2002. divine suffering and the hermeneutics of reading: philosophical reflections on lurianic mythology. in suffering religion, edited by robert gibbs and elliot r. wolfson, 101 162. new york: routledge, 2002. eunuchs who keep the sabbath: becoming male and the ascetic id

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

l not only give you the ritual and items needed (checklist, but will also give you page numbers of the booklets that go along with the specific task that you shall perform. that is the main theme of this workbook. this does not mean skipping booklets or any other printed material and is not to be used as a short cut, but to be used as a tool so that you may have a more enjoyable time working with the void and the abyss. there will be some who have years of experience that will not even need this workbook or they might enjoy using it as well. this is everyone's workbook so any suggestions that you might have to improve in the future you are more than welcome to add to it. the instruments of sabbat art are as follows taken from 'shades of algol' pages 5- 7 for information of each please read

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

heaven, and correspond to the parts of our personality are ruled in obedience to those who obey the law, or in other words that man is detached by sanctity from the bondage of the elements. in conclusion as to this matter, the lamen which you wear offers certain analogies with that of the hiereus in the grades of the. that is also a sign of the rending, of the sacred triad of light formulated in the void of the darkness. it is further a synthesis of the paths which stand about the portal of the adepts. i have said that you have laid down the cross at the threshold of the gate of samech, but this is for a period only; it is again to be taken up, and it is now shown to you in the east, reposing on the breast of the messenger who has come to you from the grades beyond. i am sealed with the r

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