Michael Wynn's Occult Reference Library
THE WORK

Return to Occult Library Index

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

nia ejusdem fosetis fana, quae illic fuere constructa, et pro eis christi fabricaverunt ecclesias, cumque habitatores terrae illius fide christi imbueret, baptizavit eos cum invocatione sanctae trinitatis in fonte, qui ibi ebulliebat, in quo sanctus willibrordus prius homines tres baptizaverat, a quo etiam fonte nemo prius haurire aquam nisi tacens praesumebat (pertz 2, 410. altfrid evidently had the work of alcuin by him. prom that time the island took the name of helegland, helgoland, which it bears to this day; here also the evangelists were careful to conserve, in the interest of christianity, the sense of sacredness already attaching to the fiite. adam ol bremen, in his treatise de situ daniae (pertz 9, 3g9, describe, the island thus: ordinavit (archiepiscopus episcopum) in pinni (fii

th-day, dispensing eartlily goods in abundance; by epiphany the maids have to finish spinning their flax, else frau harke gives 1 itannov ;to1. anz. 1751, p. 72g. j\rore plensing to the par is the short prayer of the heatlieu litluiaiiiaiis, to their eartli-gocuies^s, when in drinking? lliey spilt some of the ale on the ground: zcmenyle ziedekle, pukylek niusu riinku darbus! blooming earth, bless the work of our hands- knhns markische sagen, pp. 337. 372, prof. p. vii. conf. in ch. xxii the cry of the dwarfs' de gaue fru is uu dot (dead. 254 goddesses. tliem a good scratching or soils their distaff (see suppl).i in earlier times a simpler form of the name was current; we find in gobelinus persona (meibom 1, 235) the following account, which therefore reaches back beyond 1418: quodautem her

of that name a.u.c. 601 and 626, or b.c. 153, 128. velleius paterculus can never have written this sort of thing^ but all the rubbish it contains does not destroy the value of the remarkable story to us. the comparatively pure latinity is enough to show that it was not composed so late as the twelfth century; lazius and velser^ are inclined to place it in the carolingian period, and it looks like the work of a foreigner, to whom the germans are heathens and barbarians. the glosses confirm the local connexion of the whole tradition with augsburg and its neighbourhood; and not only the latin verses, but the german forms werthaha (r. wertach, cizunberc, habino, habinonberc, look too old for the 12th century. habino (hepino, habinolf, is an authentic ohg. man's name: cacus is unknown to me, ca

pare the' destillationes in comis et collis equorum' of the wise-women (p. 287; the name mist, which elsewhere means nust, may have indicated^ unpublished passages in the skalds supply 29 or 30 names (finn ma-^n. lex. p. 803. 422 wise women. a like phenomenon. of the norns, none but skidd the youngest (p. 405) can be a valkyrja too: were ursr and versandi imagined as too aged or too dignified for the work of war? did the cutting, breaking, of the thread (if such an idea can be detected in the north) better become the maiden practised in arms? two other valkyrs, hloch and hcrfiotr, have been claimed above (p. 401) as idisi, and interpreted as restrainers of the fight. in the kormakssaga there also occurs hlokk gen. hlakkar, for bellona. hildr, gunnr, tkruffr deserve to be studied the more c

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

mother, healer, restorer, hear our plea* now that you have raised the cone of blue power, it can be directed towards the person to be healed by pointing in the direction of their home, with either your power finger or a wand, and uttering a final cry: heal and bless. rather than now grounding the remaining power, you can use it to fashion a slower, but equally potent, talisman that will continue the work* sit quietly in front of the altar, facing north, and sew a doll-shaped bag, to be filled with herbs (see the template on page 109. if you are working in a group, pass the doll, or poppet, and a needle and thread around the group. each person can make a few very rough stitches, endowing each with a spoken hope or prayer for the sick person and visualising the stitches filled with light. w

ABRAMELIN1

especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patriarches et prophetes qui enseigne la vraye sapience divine laiss e par abraham lamech son fils traduite d

s system of sacred magic. the second and third books (which really contain the magic of abra-melin, and are practically based on the two mss. entrusted by him to abraham, the jew, but with additional comments by the latter) differ in style from introduction iv the former, the phraseology is quaint and at times vague, and the second person plural, vous, is employed for the most part instead of tu. the work may then be thus roughly classified: first book= advice and autobiography; both addressed by the author to his son lamech. second book= general and complete description of the means of obtaining the magical powers desired. third book= the application of these powers to produce an immense number of magical results. though the chapters of the second and third books have special headings in

ABRAMELIN2

observing the same, because as regardeth the other disadvantages, they may perhaps be remedied. and be ye sure that god doth aid all those who put their confidence in him and in his wisdom, and such as wish to live rightly, making use with honour of the deceitful world, which ye shall hold in abomination, and see that ye make no account of its opinion when ye shall be arrived at the perfection of the work, and that ye shall be possessors of this sacred magic. of abramelin the mage 47 the third chapter. of the age and quality of the person who wisheth to undertake this operation. n order to describe the aforesaid and other considerations in the best possible manner; i will here make a general recapitulation; mentioning also first what may bring hindrance unto the matter. it is, then, necess

ABRAMELIN3

s i have classed under various heads for greater convenience of reference, thinking that besides the explanations of most of the magical names employed in the symbols, it would also be of assistance to the occult student to be able to see at a glance briefly stated at the end of each chapter, the substance of the information especially referring thereto, given by abraham the jew in other parts of the work, notably towards the end of the second book: under (a) therefore i have stated by what powers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirit

ers the symbols of each particular chapter are manifested. under (b) the names of the sub-princes of the evil spirits who are the especial overseers of the execution of the effect desired. under (c) whether the operations of the chapter in question can be to an extent performed by the familiar spirits, or not. under (d) an abridgment of any especial instructions given by abraham in other parts of the work. under (e) i have given the meanings of most of the names employed in the squares, as far as possible, and also any additional remarks which seemed necessary. these magical symbols of this third book consist solely of squares of letters, which may be roughly divided into four distinct classes( b) those in which the whole of the square is occupied by letters. in this form the double acrost

r exceeded that which i should have done, in having given unto thee the two last symbols, but what will not paternal love and affection do? endeavour only to obey me and to follow out my precepts from point to point, according to the manner in which i have given them unto thee in writing; keeping alway the fear of god before 15. see the squares with the names of adam and uriel given at the end of the work. 16. this whole passage is awkwardly and obscurely worded in the french. by the person of great mind, i suppose that abraham intends to designate abra-melin. the sacred magick 221 thine eyes. also forget not the slightest thing which i have said unto thee in these three books, for with the help of god who ruleth and governeth all things, and reigneth gloriously in heaven and upon earth, a

ADEPTUS MINOR INITIATION

to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast one" second "rise, then, o aspirant of the rose of ruby and the cross of gold. rise, glorified

. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those sick and possessed, who resorted to them, they initiated four others, fraters r.c (the son of the deceased father's brother of c.r.c) c.b, a skillful artist, g.c, and p.d, who was to be cancellarius; all being germans except i.a, and now eight in number. their agreement was: 1) that none

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

es a very real trouble when you discover that the tranquillity of the mind is being disturbed by a type of thought whose existence had previously been unsuspected, and whose source is unimaginable. then again there is no perfection of materials; there will always be errors and weaknesses, and the man who wins through is the man who manages to carry on with a defective engine. the actual strain of the work develops the defects; and it is a matter of great nicety of judgment to be able to deal with the changing conditions of life. it will be seen that the formula 'do what thou wilt shall be the whole of the law' has nothing to do with 'do as you please' it is much more difficult to comply with the law of thelema than to follow out slavishly a set of dead regulations. almost the only point of

ave occurred to you that these changes could each one be felt as a pang. but, even in the earliest months of yoga, this is exactly what happens, and therefore it is best to be prepared by arranging, before you start at all, that your whole life will be permanently free from all the grosser causes of trouble. the practical problem of yama is therefore, to a great extent 'how shall i settle down to the work' then, having complied with the theoretically best conditions, you have to tackle each fresh problem as it arises in the best way you can. 6. we are now in a better position to consider the meaning of niyama, or virtue. to most men the qualities which constitute niyama are not apprehended at all by their self-consciousness. these are positive powers, but they are latent; their development

worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and how much it is, the little less and what worlds away' no matter how long you keep water at 99 degrees centigrade under normal barometric pressure, it will not boil. i shall probably be accused of advertising some kind of motor spirit in talking about the little extra something that the others haven't got, but i assure you that i am not bei

us bilgewater of people like st. john of the cross. all christian mystics are tarred with the same brush. their abominable religion compels them to every kind of sentimentality; and the theory of original sin vitiates their whole position, because instead of the noble and inspiring trance of sorrow they have nothing but the miserable, cowardly, and selfish sense of guilt to urge them to undertake the work. 15. i think we may dismiss altogether from our minds every claim to experience made by any christian of whatever breed of spiritual virus as a mere morbid reflection, the apish imitation of the true ecstasies and trances. all expressions of the real thing must partake of the character of that thing, and therefore only that language is permissible which is itself released from the canon o

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

r by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and the many weird drawings. in the second place, after translation, we found several internal inconsistencies and some evidence that would suggest we did not possess the entire work. there may still be some missing or the irregular m

ow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a given greek charm of conjuration. these will be given here. also, the reader will find english translations of the sumerian charms as they are given in the necronomicon. not al of the charms are available this way, and sometimes we have had to make do w

tate at this point that the original ms. is neither the property of the editor, nor the publishers. we were given the right to translate and publish this work, with as much additional and explanatory material as needed, but not the right to hold the ms. up to public inspection. we regret that this is the case, but we also feel that it might be advisable, in reference to the dangerous character of the work involved. perhaps one day a book will be written on the hazards of possessing such an original work in one's home or office, including the fearful hallucinations, physical incapacities, and emotional malaise that accompanied this work from the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necrono

a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire

n though thou can tell their seasons upon the earth by the rules i have already instructed thee to compute; for their times and seasons outside run uneven and strange to our minds, for are they not the computors of all time? did they not set time in its place? it were not enough that the elder gods (have mercy on thy servant) set the wanderers to mark their spaces, for such spaces as existed were the work of the ancient ones. were no sun to shine, were shammash never born, would not the years pass by, as quickly? seek ever to keep the outside gate closed and sealed, by the instructions i have given thee, by the seals and the names herein. seek ever to hold back the powers of the cults of the ancient worship, that they might not grow strong on their blood, and on their sacrifice. by their w

ALEISTER CROWLEY BOOK OF LIES

he is really the fourth, being in chesed, and of course his nature is fourfold. this four is conceived of as the dyad multiplied by the dyad; falsehood confirming falsehood. paragraph 3 introduces a new conception; that of the square within the hexagram, the universe enclosed in the law of lingam-yoni. the penultimate paragraph shows the redemption of the universe by this law. the figure 10, like the work io, again suggest lingam-yoni, besides the exclamation given in the text. the last paragraph curses the universe thus unredeemed. the eleven initial a's in the last sentence are magick pentagrams, emphasising this curse. note (15) in nature the tortoise has 6 members at angels of 60 degrees. book of lies get any book for free on: www.abika.com 61 [63] 27 kappa-epsilon-phi-alpha-lambda-eta

is a notariqon of the words holy illuminated man of god. book of lies get any book for free on: www.abika.com 88 [91] 41 kappa-epsilon-phi-alpha-lambda-eta mu-alpha corn beef hash(20) in v.v.v.v.v. is the great work perfect. therefore none is that pertaineth not to v.v.v.v.v. in any may he manifest; yet in one hath he chosen to manifest; and this one hath given his ring as a seal of authority to the work of the a'.a. through the colleagues of frater perdurabo. but this concerns themselves and their administration; it concerneth none below the grade of exempt adept, and such an one only by command. also, since below the abyss reason is lord, let men seek by experiment, and not by questionings. book of lies get any book for free on: www.abika.com 89 [92] commentary( mu-alpha) the title is o

ort of the sojourner; for the word was lost. this is the report of the sojourners: the word was love;(23) and its number is an hundred and eleven. then said each amo;(24) for its number is an hundred and eleven. each took the trowel from his lap,(25) whose number is an hundred and eleven. each called moreover on the goddess nina,(26) for her number is an hundred and eleven. yet with all this went the work awry; for the word of the law is theta-epsilon-lambda-eta-mu-alpha. book of lies get any book for free on: www.abika.com 114 [118] commentary( nu-delta) the title of this chapter refers to the duty of the tyler in a blue lodge of freemasons. the numbers in paragraphs 1 to 3 are significant; each master-mason is attended by 5 fellow-crafts, and each fellow-craft by 3 apprentices, as if the

he precautions to be taken to avoid this. the number 90 is the last paragraph is not merely fact, but symbolism; 90 being the number of tzaddi, the star, looked at in its exoteric sense, as a naked woman, playing by a stream, surrounded by birds and butterflies. the pole-axe is recommended instead of the usual razor, as a more vigorous weapon. one cannot be too severe in checking any faltering in the work, any digression from the path. book of lies get any book for free on: www.abika.com 117 [121] 56 kappa-epsilon-phi-alpha-lambda-eta nu-digamma trouble with twins holy, holy, holy, unto five hundred and fifty five times holy be our lady of the stars! holy, holy, holy, unto one hundred and fifty six times holy be our lady that rideth upon the beast! holy, holy, holy, unto the number of time

m king [131] 61 kappa-epsilon-phi-alpha-lambda-eta xi-alpha the fool's knot book of lies get any book for free on: www.abika.com 127 o fool! begetter of both i and naught, resolve this naught-y knot! o! ay! this i and o-io!-iao! for i owe "i" aye to nibbana's oe.(28) i pay-pe, the dissolution of the house of godfor pe comes after o-after ayin that triumphs over aleph in ain, that is o.(29) op-us, the work! the op-ening of the eye!(30) thou naughty boy, thou openest the eye of horus to the blind eye that weeps!(31) the upright one in thine uprightness rejoiceth-death to all fishes!(32 [132] commentary( xi-alpha) the number of this chapter refers to the hebrew word ain, the negative and ani, 61. the "fool" is the fool of the tarot, whose number is 0, but refers the the le book of lies get an

ALEISTER CROWLEY BOOK OF THE LAW

rdeals i write not: the rituals shall be half known and half concealed: the law is for all. i,35: this that thou writest is the threefold book of law. i,36: my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khu-it. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth

r ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly! iii,40: but the work of the comment? that is easy; and hadit burning in thy heart shall make swift and secure thy pen. iii,41: establish at thy kaaba a clerk-house: all must be done well and with business way. iii,42: the ordeals thou shalt oversee thyself, save only the blind ones. refuse none, but thou shalt know& destroy the traitors. i am ra-hoor-khuit; and i am powerful to protect my servant. success is

passion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i will slay me her child: i will alienate her heart: i will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered. iii,44: but let her raise herself in pride! let her follow me in my way! let her work the work of wickedness! let her kill her heart! let her be loud and adulterous; let her be covered with jewels, and rich garments, and let her be shameless before all men! iii,45: then will i lift her to pinnacles of power: then will i breed from her a child mightier than all the kings of the earth. i will fill her with joy: with my force shall she see& strike at the worship of nu: she shall achie

ALEISTER CROWLEY LIBER 777

ing there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our da

ALEISTER CROWLEY LIBER CHANOKH

ith the heavens; and as an handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling-places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, l

details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother of freedom and truth" ibid. x "prove all things; hold fast that which is good" st. paul "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "he must teach; but he may make severe the ordeals "the word of the law is theta-epsilon-lambda-eta-mu-alpha" liber al vel xxxi: the book of the law- this book is for all: for every man, woman, and child. my former work has been misunderstood, and its scope limited, by my use of technical terms. it has attracted only to

it came about that i blazoned the word magick upon the banner that i have borne before me all my life. before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least xi what that implied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discr

ntellectual plane, the many into the one. the reader can now understand that the sketch given above of the magical hierarchy is hardly even an outline of the real theory of the universe. this theory may indeed be studied in the article already referred to in no. v of the equinox, and, more deeply in the book of the law and the commentaries thereon: but the true understanding depends entirely upon the work of the magician himself. without magical experience it will be meaningless. in this there is nothing peculiar. it is so with all scientific knowledge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentle

detailed piece of work may be very valuable, but it does not as a rule throw light on the main principles of the universe. its truth is the truth of one angle. it might even lead to error, if some inferior person were to generalize from too few facts. imagine an inhabitant of mars who wished to philosophise about the earth, and had nothing to go by but the diary of some man at the north pole! but the work of every explorer, on whatever branch of the tree of life the caterpillar he is after may happen to be crawling, is immensely helped by a grasp of general principles. every magician, therefore, should study the holy qabalah. once he has mastered the main principles, he will find his work grow easy "solvitur ambulando" which does not mean "call the ambulance- 10 chapter i the principles of

ion; also part iv of this book 4> but before entering into the details of "i.a.o" as a magick formula it should be remarked that it is essentially the formula of yoga or meditation; in fact, of elementary mysticism in all its branches. in beginning a meditation practice, there is always< a quiet pleasure, a gentle natural growth; one takes a lively interest in the work; it seems easy; one is quite pleased to have started. this stage represents isis. sooner or later it is succeeded by depression- the dark night of the soul, an infinite weariness and detestation of the work. the simplest and easiest acts become almost impossible to perform. such impotence fills the mind with apprehension and despair. the intensity of this loathing can hardly be understood

ALEISTER CROWLEY MAGICK WITHOUT TEARS

he introducer read over a short lection to the applicant, then left him alone for a quarter of an hour, and on coming back received a "yes" or "no" if there was any hesitation about it the applicant was barred for life. the reason for the relaxation of the rule was that it was thought better magic without tears get any book for free on: www.abika.com 10 to help people along in the early stages of the work, even if there was no hope of their turning out first-class. but i should like you to realize that sooner or later, whether in this incarnation or another, it is put up to you to show perfect courage in face of the completely unknown, and the power of rapid and irrevocable decision without without counting the cost. i think that it is altogether wrong to allow yourself to be worried by "p

not of very great importance. unfortunately he died shortly after the last war, and he had got out of touch with some of the other grand masters. the documents did not come to me as they should have done; they were seized by his wife who had an idea that she could sell them for a fantastic price; and we did not feel inclined to meet her views. i don't think the matter is of very great importance, the work being done by members of the order all over the place is to me quite sufficient. iii. the ruach contains both the moral and intellectual worlds, which is really all that we mean by the conscious mind; perhaps it even includes certain portions of the subconscious. iv. in initiation from the grade of neophyte to that of zelator, one passes by this way. the main work is to obtain admission t

s by this way. the main work is to obtain admission to, and control of, the astral plane. your expressions about "purifying the feelings" and so on are rather vague to enter into a scientific system like ours. the result which you doubtless refer to is attained automatically in the course of your experiments. your very soon discover the sort of state of mind which is favourable or unfavourable to the work, and you also discover what is helpful and harmful to these states in your way of life. for instance, the practice like the non-receiving of gifts is all right for a hindu whose mind is branded magic without tears get any book for free on: www.abika.com 24 for ten thousand incarnations by the shock of accepting a cigarette or a cup of tea. incidentally, most of the eastern cults fall down

e malka be-tharshishim v-ruachoth b- schebralim 999 times! 19 my dear, dear, dear sister, a name is a formula of power. how can you talk of "anachronism" when the being is eternal? for the type of energy is eternal. every name is a number: and "every number is infinite; there is no difference (al i, 4. but one name, or system of names, may be more convenient either (a) to you personally or (b) to the work you are at. e.g. i have magic without tears get any book for free on: www.abika.com 32 very little sympathy with jewish theology or ritual; but the qabalah is so handy and congenial that i use it more than almost any- or all the others together- for daily use and work. the egyptian theogony is the noblest, the most truly magical, the most bound to me (or rather i to it) by some inmost ins

e you happen to imagine yourself to be a fair lady seeking the hidden wisdom, you come to me; if you thought you were a nigger15 minstrel, you would play the banjo, and sing songs calculated to attract current coin of the realm from a discerning public! the two actions are ultimately identical- see al i, 22- and your perception of that fact would make you an initiate of very high standing; but in the work-a-day world, you are "really" the fair lady, and leave the minstrel to grow infirm and old and hire an orphan boy to carry his banjo! now then, what bothers me it this: have i or have i not explained this matter of "magick "why should i (who have only just heard of it, at ;east as a serious subject of study) acquire a knowledge of its principles, and of the powers conferred by its mastery

ALEISTER CROWLEY MEDITATION

nship warned him that he was impotent. his vision in the cave gave him that confidence which was required, the faith that moves mountains. there are a lot of solid-seeming things in this world which a child could push over; but not one has the courage to push. let us accept provisionally this explanation of greatness, and pass it by. ambition has led us to this point; but we are now interested in the work for its own sake. a most astounding phenomenon has happened to us; we have had an experience which makes love, fame, rank, ambition, wealth, look like thirty cents; and we begin to wonder passionately "what is truth" the universe has tumbled about our ears like a house of cards, and we have tumbled too. yet this ruin is like the opening of the gates of heaven! here is a tremendous problem

saw in the last section, dhyana is a preliminary of samadhi, and of course jhana is merely the wretched plebeian pali corruption of it<buddhist cannon is infinitely repulsive to all nice minds; and the attempt to use the terms of an ego-centric philosophy to explain the details of a psychology whose principal doctrine is the denial of the ego, was the work of a mischievous idiot. let us unhesitatingly reject these abominations, these nastinesses of the beggars dressed in rags that they have snatched from corpses, and follow the etymological signification of the word as given above> there are many kinds of samadhi<
s this cross and circle, sometimes as the lingam-yoni, sometimes as the ankh or crux ansata, sometimes by the spire and nave of a church or temple, and sometimes as a marriage feast, mystic marriage, spiritual marriage "chymical nuptials" and in a hundred other ways. whatever the form chosen, it is the symbol of the great work. this place of his working therefore declares the nature and object of the work. those persons who have supposed that the use of these symbols implied worship of the generative organs, merely attributed to the sages of every time and country minds of a calibre equal to their own. the tau is composed of ten squares for the ten sephiroth<sephiroth are the ten units. in one system of classification (see "777) these are so arranged, and various ideas a

e are nine pentagrams equidistant<magicians prefer seven lamps, for the seven spirits of god that are before the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use;

am on this page: a double cubic altar with universal sigil on top, sigils of the 4 enochian elemental kings around sides in top half and enochian watch towers (elemental squares) around sides in bottom half. there is a scale at bottom of the diagram and the caption under that "the altar. side designs from dr. dee, as in equinox vii" 60 chapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made

ALEISTER CROWLEY SEPHER SEPHIROTH

the aeon given in liber 418 hn#)k)m ra-hoor rwwh )r heru-ra-ha )h )r wrh sin (the wicked lilith; atonement t)+x curse iao w)y rr) saving grace dsx rcwn 419 teth: a serpent ty+ hadit, the serpent flame (cf. 28 and liber al 2:49) tydh unity twdx) 420 it was htyh a large earthenware jar; a barrel, tub, cask tybx vapour, smoke n( peace-offerings myml# glowing stones; burning coals mypcr oppression kt the work h#(mh 421 to meditate ddwbth 422 the vast countenance: a title of kether nypn) kyr) the golden line [that encircleth the world] qwry wq 424 living creatures twyx 425 a lion fs whelp (gn. 40:9) hyr) rwg ggazzith h: the stone of the chamber (see 1175) tyzgh be made, done; become; an accomplished fact h#(n hearing h(ym# 426 saviour; deliverer (y#wm medium kwt 428 chashmalim, brilliant ones:

dn artificial (counted only with mem final in s.s *mylglg 679 the chrysolite stone (ct. 5:14) tplw(m nb) 680 prophetic sayings, or decrees: ghis days shall be h (hence gabra- melin h *mylm vermin *mynk 681 joyful noise; battle-cry; the sound [of a trumpet (cf. 585) h(wrt vain idols *mylyl) an end, extremity *mp) of whirling motions *mylglgh ?termination of abr-amelim *mlym) 682 ma faseh merkavah: the work of the chariot (see 1328) hbkrm h#(m of the evening; of the west tybr( green herb b( qry hebrew (the language; see 282) tyrb( revolutions [of souls *mylwglg 683 the world of atziluth: the archetypal world, or the world of nobility (referred to kether-chokmah) twlyc) mlw( a name of god implying kether, chokmah and binah (3, 4& 5 letters *myhl) hwhy hh) an attack upon others, a violation, i

ALEISTER CROWLEY TAO TEH KING

the meditation on action is the realization of hadit; wherefore any action would be a disturbance of that perfection. this being understood of the true self, the mind and body proceed untrammeled in their natural path without desire on the part of the self) 4. all things arise without diffidence; they grow, and none interferes; they change according to their natural order, without lust of result. the work is accomplished; yet continueth in its orbit, without goal. this work is done unconsciously; this is 2 why its energy is indefatigable. 3 chapter iii quieting folk. 1. to reward merit is to stir up emulation; to prize rarities is to encourage robbery; to display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men by keeping their minds and thei

t it spill in carrying. meddle not with a sharpened point by feeling it constantly, or it will soon become blunted((moderation. let well alone) 2. gold and jade endanger the house of their possessor. wealth and honors lead to arrogance and envy, and bring ruin. is thy way famous and thy name becoming distinguished? withdraw, thy work once done, into obscurity; this is the way of heaven((attend to the work; ignore the byproducts thereof) 10 chapter x things attainable. 1. when soul((neschamah) and body((nephesch) are in the bond of love, they can be kept together. by concentration on the breath((prana) it is brought to perfect elasticity, and one becomes as a babe. by purifying oneself from samadhi one becomes whole((here we see once more the doctrine of being without friction. internal con

w, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book of wisdom or folly) 3. we confront it, and see not its face; 15 we pursue it, and its back is hidden from us. ah! but apply the tao as in old time to the work of the present; know it as it was known in the beginning; follow fervently the thread of the tao. 16 chapter xv the appearance of the true nature. 1. the adepts of past ages were subtle and keen to apprehend this mystery, and their profundity was obscurity unto men. since then they were not known, let me declare their nature. 2. to all seeming, they were fearful as men that cross a torren

ws capital punishment as interference with heaven's privilege. yet in par. 1 we see the threat of it kept as a ruler's last resort. only, this is a 'fool's knot' proposal; for such punishment is effective only when the people are so happy that they fear it infinitely, so that none ever incurs it. hence it need never be carried out) he who would usurp that position resembleth a hewer of wood doing the work of a carpenter. such an one, presumptuous, will be sure to cut his own hands. 80 chapter lxxv the injury of greed. in such a state of insecurity it is better to ignore the question of living than to set store by it((these chapters 74 and 75 are an interpolation, describing the conditions resulting from neglect of the tao. the last sentence is not to be taken as didactic, as though a couns

while he who hath it not seeketh only to benefit himself((the magick powers must be exerted only according to the whole will of the universe without partiality) 3. in the tao of heaven, there is no distinction of persons in its love; but it is for the true man to claim it. 85 chapter lxxx isolation. 1. in a little kingdom of few people it should be the order that though there were men able to do the work of ten men or five score, they should not be employed((at this high pressure) though the people regarded death as sorrowful, yet they should not wish to go elsewhere. 2. they should have boats and wagons, yet no necessity to travel; corslets and weapons, yet no occasion to fight. 3. for communication they should use knotted cords((the curse of modern society is the press: babble of twaddl

ALEISTER CROWLEY THE BANNED LECTURE

y that little work "knowledge" of which we hear so much and see so little. i don t pr&127;pose to inflict upon you the m.c.h, and demonstrate that the life and opinions of filles de rais were inevitably determioned by the price of onions in hyderabad. but i do think that in approaching a historic question, we should be very careful to define what we mean in our particular universe of discourse by the work "knowledge" may i ask a question? does anyone here know the date of the battle of waterloo? pause (someone i bet tells me "1815) thank you very much. to be frank with you, i know it myself. i did not require information on that particular point. what i asked was, wheter anyone know the date. i felt that, if so, it would have created a sympathetic atmosphere. but since we are talking about

ALEISTER CROWLEY THE HEART OF THE MASTER

ing up and twine about his limbs. around him are four living creatures, begotten of his will, so that the mountain might glow with the life that flows through him. there is a tawny lion, from whose mouth drops honey. he roars aloud, and the word thereof is this: the wrath of the master is the energy of love. there is a buffalo cow, grey-blue, whose udders overflow with milk, and her lowing means: the work of the master is the nourishment of life. there is a babe, that with his tiny hands presses out blood from his own breast, and smileth: the way of the master is the innocence of liberty. also, a golden eagle, bearing a chalice of wine, crying aloud: the woe of the master is the rapture of light. last in their midst, above his head, there whirls a wheel of many-coloured radiance, so that t

ters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of his hour i know not; and i tremble before the darkness of this mystery of sin "of his hour" answered my teacher "it is easy to speak. the heart of the master get any book for free on: www.abika.com 19 the work of our sister helena petrowna blavatsky was inaugurated at the very season of the birth on e

so then self-control is nowise the enemy of freedom, but the heart of the master get any book for free on: www.abika.com 21 that which maketh it possible. and he who would deliver a muscle from its bondage to its bone by severing it rendereth that muscle impotent. moreover hear this word: as a muscle is vain, except it be rightly ordered, so also is thy work to be made easy by uniting thyself to the work of the master, even therion, whose true will it is to bring each man's work to its perfection. to this end hath he proclaimed his law; so also to that end, which is also thine, do thou add thy little strength to his great might. as it is written: and blessing and worship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye sha

ALEISTER CROWLEY THE LOST CONTINENT

and it was too late to endeavour to correct the error. these gardens were the principal places of working. it was hardly possible to pass from one place to another without coming upon one of them, so cunningly were they distributed; and in every garden would be found, joyful and noble, parties of workers intent on their beloved task. the passer-by would gladly join one of such parties, engage in the work for so long as he wished, and then proceed upon his private business. in these same gardens too, were salvers and goblets always filled with zro, and after toil, refreshment fitted the workers to return to labour. now of these workings in the gardens strange tales are told. it is said that the inhabitants falling to repose were visited in sleep by incubi and succubi (whatever the nature o

the truth was known. ere a blow could be struck, the attacking party vanished; it was instantaneous and complete annihilation. from that moment it was certain that the ruling power in atlas was something* infinitely more awful than the living atla. in order to avoid any possible repetition of such a disaster--for the magicians of the high house knew that any manifestation of the supreme must undo the work of centuries--they gave out that they had become too terrible to look upon, and for the future they always appeared with heavy veils, or rather masks, since for the most part they were carven fantastically by the wearers in their leisure hours. a further alteration was made in the system of government. the head of one of the 'houses of houses' was made supreme: the high house took no part

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

this eved the old and new commentaries to liber al by aleister crowley most of the text below has been entered by frater h.b, except for the text of liber al (entered by frater ebony and proofread by many others, the old comment and portions of the new comment omitted by l. wilkenson in his abridgement. this text of liber 220 has been restored by comparison with an early surviving typescript of the work, except for chapter ii, the portion not covered by the typescript available at this time. the old comment has been restored by bh, except for chapter ii, from the ts. in that portion, the old comment has been restored from less reliable sources and may need further revision to crowley's text. the new comment to chapter ii also needs further revision and expansion beyond the wilkenson abri

-effects necessarily concomitant with the cause-effects which set the ball in motion. i may therefore regard the act of striking as a cause-effect of my original will to move the ball, though necessarily previous to its motion. but the case of magical work is not quite analogous. for i am such that i am compelled to perform magick in order to make my will to prevail; so that the cause of my doing the work is also he cause of the ball's motion, and there is no reason why one should precede the other, see book 4, part iii, for a full discussion (since writing the above, i have been introduced to "space, time and gravitation, where similar arguments are adduced> we may now return to our text "every number is infinite. the fact that every number is a term in a mathematical continuum is no more

temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference to the work. 5. a doubtful case, marie rohling nee lavroff. helped to inspire liber cxi. failed from indecision. 6. a doubtful case, bertha almira prykryl nee bruce. delayed assumption of duties, hence made way for no. 7. 7. lea hersig. assisted me in actual initiation; still at my side, an xvii, sol in sagittarius (p.s& an xix, sol in aries "prince-priest" is an unusual word, and not in tone with ot

like a philatelist after rare stamps) to complete the collection. they are also as a rule both very careful and very careless about their bodily welfare, taking pains to preserve their powers for the purpose of gaining new experiences, but utterly indifferent to them as valuable in themselves. they rule them with a rod of iron, and train them like pugilists; but they risk them recklessly whenever the work demands it. it is important to understand the necessity of our present universe. perfection could do not otherwise than create imperfection. but was there not original imperfection? no; for perfection is hardly more than that original state, since we cannot conceive the total as susceptible of addition<natural numbers, is not increased in val

e a secret significance (that this must be so is guaranteed by the literary preeminence and impeccable orthography of the beast as a man. but the great thing is the standard to which all disputes may be referred. it is also necessary to give weight to the authority of the beast, lest ignorance, folly, or cunning misinterpret the text. al i,37 "also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach" the old comment 37. an entirely new system of magic is to be learnt and taught, as is now being done. the new comment mantras may be defined as sentences proper to concentration of the mind by virtue of their constant repetition (see book 4, part i, chapter ii. spells are methods of communicating the will to other bein

ALEISTER CROWLEY THE QABALAH

hard to suffer gladly the particular type of fool who expects with a twenty-third-rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.78 78 [lat. may the lord our god, who gave us the supreme science, be blessed] liber lviii 44 we may now return to frater p. s experiences. it will be remembered that he found yoga practice

ALEISTER CROWLEY THE SWORD OF SONG

ple science and buddhism 91 grandeur of our edifice by jimcrack pinnacles of stucco as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-box and his eye on the spot of light of a galvanometer, charged with the duty of keeping the spot still, at least that it should never move beyond a certain number of degrees, and of recording the more important details of his experiment. our work is identical in design, th

anslation into light does not exist. and so, from this region of darkness and mystery which now surrounds us, rays may now be dartin, which require but the development of the proper intellectual organs to translate them into knowledge as far surpassing ours as ours surpasses that of the wallowing reptiles which once held possession of this planet. a. c. 2 a note showing the necessity and scope of the work in question. science and buddhism 99 the mind is a machine that reasons; here are its results. very good; can it do anything else? this is the question not only of the buddhist; but of the hindu, of the mohammedan, of the mystic. all try their various methods; all attain results of sorts; none have had the genuine training which would have enabled them to record those results in an intell

solution of one learned man for his fellows, but one realised and assimilated by every man in his own consciousness. and what the solution may be none of us can foreshadow. to hoist the problem on to the horns of a dilemma will avail nothing when a=a may be no longer true; and this by no hegelian word-juggle; but by direct apperception as clear as the sun at noon. therefore; no work more, but to the work! xii. the three refuges. buddham saranangachami. dhammam saranangachami. sangham saranangachami. i take my refuge in the buddha. i take my refuge in the dhamma. i take my refuge in the sangha. this formula of adhesion to buddhism is daily repeated by countless millions of humanity; what does it mean? it is no vain profession of reliance on others; no cowardly shirking of burdens burdens w

wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth. for the boy grew and became a man; and his eyes kindled with the lust of life and love;

ALEISTER CROWLEY EQ I 1

ther calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the firs

more than one world. it is the society whose members form the republic of genius, the regent mother of the whole world. 13 liber librae svb figvra xxx 15 a. a. publication in class b. issued by order: d.d.s. 7= 4 premonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 16 liber librae svb figvra xxx o. learn first- oh thou who aspirest unto our ancient order- that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who hast trials and troubles, rejoice because of them, for in them is strength

ber that he must in no wise rely upon, or believe in, that master. he must rely entirely upon himself, and credit nothing whatever but that which lies within his own knowledge and experience. 8. as in the beginning, so at the end, we here insist upon the vital importance of the written record as the only possible check upon error derived from the various qualities of the experimenter. 9. thus let the work be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a. a. should be at once informed of the circumstances] 34 the wizard way 35 the wizard way velvet soft the night-star glowed over the untrodden road, through the giant glades of yew where its ray fell light as dew lighting up t

his absence i opened the letter. as soon as i had looked at the glasses, i saw that the complaint was justified, and i told the old gentleman so. he turned out to be the famous parliamentary speaker, lord b. he said to me testily "all right, young man; you make my glasses correctly and i shall be satisfied; but not till then; you understand, not till then "i smiled at him and told him i would do the work myself, and he went out of the shop muttering, as if only half reassured by my promises. then i determined to show what i could do. when my father returned, i told him what had happened, and asked him to leave the work to me. he consented, and i went off at once to the little workshop i had made in our back-yard and settled down to the task. i made my glass and polished it, and then groun

ly began to study the disparate quality in rossetti's 66 eyes and, after making a pair of spectacles that made my eyes see unequally to the same degree, i found that the rossettian vision of things was sharpened and intensified to me. from that moment on, my task was easy. i had only to study any given pair of eyes and then to alter them so that they possessed the disparity of rossetti's eyes and the work was half done. i found, too, that i could increase this disparity a little and, in proportion as i increased it, i increased also the peculiarity of what i called the rossettian view of things; but, if i made the disparity too great, everything became blurred again "my researches had reached this point, when the pair of old claude- glasses came into my hands. i saw at a glance that the op

ALEISTER CROWLEY EQ I 5

blution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death (note by fra. o.m. at any time during this meditation, the concentration may bring about samadhi. this is to be feared and shunned, more than any other breaking of control

is only for ten minutes, but always at exactly the same time of day. in a little while the mind will have established a habit in this respect, and you will find it much easier to concentrate the mind at your usual time than at any other. we should also consider the effect of our bodily actions on the mind. when we have just eaten a meal, the major part of the spare energy in us goes to assist in the work of digestion; so at those times the mind is sleepy and sluggish, and under these circumstances we cannot use all our energies to concentrate with. so choose a time when the stomach is empty- of course the best time from this point of view is when we wake up in the morning. another thing that you will find very upsetting to your concentration at first is sound- any sudden, unexpected sound

le yet grosser portion of the thought-stuff thus clings to the very walls of a place: we cannot tell, but certain it is that if you blindfold a sensitive man and take him to a temple, he will tell you that it is a peaceful and holy place; whilst if you take him to the shambles, he will feel uncomfortable or fearful. and so we should choose for our practice of meditation a place which is suited to the work we have to do. it is a great aid, of course, owing to the very specialised set of place sankh ras so obtained, if we can have a special place in which nothing but these practices are done, and where no one but oneself goes; but, for a layman especially, this is very difficult to secure. instructions are given on this point in "visuddhi magga" how the priest who is practising "kammatthana"

s hard to "suffer gladly" the particular type of fool who expects with a twenty-third- rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy connecting (say) 131 and 480 though 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam. amen! we may now return to frater p.'s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficient

ALEISTER CROWLEY EQ I 5

saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of nazareth? go! go! if i keep silence- or if i speak each word is anguish without hope. and i heard the aethyr cry aloud "return! return! return! for the work is ended; and the book is shut; and let the glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all th

nd there was a great bull; white with horns of white and black and gold. his mouth was scarlet and his eyes as sapphire stones. with a great sword he shore the skies asunder, and amid the silver flashes of the steel grew lightnings and deep clouds of indigo. 7 he spake: it is finished! my mother hath unveiled herself! my sister hath violated herself! the life of things hath disclosed its mystery. the work of the moon is done! motion is ended for ever! clipped are the eagle's wings: but my shoulders have not lost their strength. i heard a great voice from above crying: thou liest! for the volatile hath indeed fixed itself; but it hath arisen above thy sight. the world is desert: but the abodes of the house of my father are peopled; and his throne is crusted over with white brilliant stars

labour, but great indeed is the reward. and the young man answered me: he shall not see the reward, he tendeth the garden. and i said: what shall come unto him? and he said: this thou canst not know, nor is it revealed by the letters that are the totems of the stars, but only by the stars. and he says to me, quite disconnectedly: the man of earth 79 is the adherent. the lover giveth his life unto the work among men. the hermit goeth solitary, and giveth only of his light unto men. and i ask him: why does he tell me that? and he says: i tell thee not. thou tellest thyself, for thou hast pondered thereupon for many days, and hast not found light. and now that thou art called nemo, the answer to every riddle that thou hast not found shall spring up in thy mind, unsought. who can tell upon wha

iii) moreover, there is mary, a blasphemy against babalon, for she hath shut herself up; and therefore is she the queen of all those wicked devils that walk upon the earth, those that thou sawest even as little black specks that stained the heaven of urania. and all these are the excrement of choronzon. and for this is babalon under the power of the magician, that she hath submitted herself unto the work; and she guardeth the abyss. and in her is a perfect purity of that which is above; yet she is sent as the redeemer to them that are below. for there is no other way into the supernal mystery but through her, and the beast on which she rideth; and the magician is set beyond her to deceive the brothers of blackness, lest they should make unto themselves a crown; for if there were two crown

let there be no one creature equal with another (for if there were any duplication or omission, there would be no perfection in the whole. the reasonable creatures of the earth and men, let them vex and weed out one another (this is, the destruction of reason by internecine conflicts in the course of redemption. and their dwelling places, let them forget their names (this is, the arising of nemo) the work of man and his pomp, let them be defaced (that is, in the great work man must lose his personality) his building, let it be a cave for the beast of the field("his building" means the vault of the adepts, and the "cave" is the cave of the mountain of abiegnus, and the "beast" is he upon whom babalon rideth, and the "field" is the supernal eden) confound her understanding with darkness (thi

ALEISTER CROWLEY EQUINOX EQ I 1 2

i saw a jockey being weighed. 12 12.12. i thought of recording "my own" weight which i had not taken. good! 12.13. pranayama [10 seconds to breath in, 20 seconds to 12.24. breathe out, 30 seconds to hold in the breath. fairly good; made me sweat again thoroughly. stopped not from fatigue but from lunch.[odd memoranda during lunch. insist on pupils writing down their whole day; the play as well as the work."by this means they will become ashamed, and prate no longer of 'beasts. i am now well away on the ascetic current, devising all sorts of privations and thoroughly enjoying the idea. 12.55. having finished a most enjoyable lunch, will drink coffee and smoke, and try and get a little sleep. thus to break up sleep into two shifts. 2.18. a nice sleep. woke refreshed. 3.15. am arrived home, h

with my mantra. i am beginning to forget it occasionally, mispronouncing some of the words. a good sign! now and then i tried sending it up and down my spine, with good effect. 10.40. i will drink a cup of coffee and then proceed to the hammam. this may ease my limbs, and afford an opportunity for a real go- for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chittam (thought-stuff) flowing evenly in one direction. also one practises detaching it from the virttis (impressions) one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations of my heart be strong and regular and

boy another leg-pull! he little knows his man, though, if he thinks he can insult me with impunity. andr un sandwich![beyt allah, the mosque at mecca, means "house of god" ed. 7.5. i shall stop mantra while i eat, so as to concentrate "a" on the chewing,"b" on defiling the house of god. not so easy! the damned thing runs on like a prairie fire. important then to stop it absolutely at will: even the work itself may become an obsession. 11 hours with no real break no bad. the bad part of to-day seems the asana, and the deadness. or, perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading naturally enough to no result. it just strikes me it may be this isis apophis osiris iao formula that i have preached so often. certainly the

t last yes, thank god! this one writes decently. 43 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner

equired;"i.e. a beginner like myself doesn't. further, one cannot write an effective ritual till one is already in a fairly exalted state and so on. we must just do the best we can, now as always. 2.0. i have been concentrating solely on the revision and copying of the ritual. therefore i now live just as i always live in order to get a definite piece of work done: concentrating as it were "off" the work. as levi also adjures us by the holy names. coming back from lunch (a dozen marennes vertes and an andouillette aux pommes) i met zelina visconti, more lovely-ugly than ever in her wild way. she says that she is favourably disposed towards me, on the recommendation of her concierge!"the tongue of good report hath already been heard in his favour. advance, free and of good report! 57 4.45

ALEISTER CROWLEY EQUINOX EQ I 2 3

hat the excellence of miss nichols' work effected a saving on press corrections almost or quite equal to the cost of her work "the photographs in this number of "the equinox" are by the" dover street studios 38 dover street, mayfair. amphora "blue cloth, gold design, 80 pp. price "2s. 6d" published by burns& oates, 28 orchard st, w. this wonderful collection of hymns to the blessed virgin mary is the work (so it is said) of a leading london actress. father kent writes in "the tablet "among the many books which benevolent publishers are preparing as appropriate christmas presents we notice many new editions of favourite poetic classics. but few, we fancy, can be more appropriate for the purpose than a little volume of original verses, entitled 'amphora' which messrs. burns and oates are on

ALEISTER CROWLEY EQUINOX EQ I 2

uck by the circumstance that he, obviously ignorant of vedantist and 36 yogic doctrines, yet approximately expressed them, though in a degraded and distorted form. i was also aware of the prime agony of meditation, the "dryness<apophis in the mystic regenerative process isis apophis osiris i a o; or the black dragon in the alchemical translation from the first matter of the work into the elixir (as molinos calls it) which hardens and sterilises the soul. the very practice which should flood it with light leads only to a darkness more terrible than death, a despair and disgust which only too often lead to abandonment, when in truth they should encourage, for that- as the oracles affirm- it is darkest before the dawn. meditation therefore annoyed me, as tightening

nce of the circumferences of the nibbana-dhatu and the samsara-chakra with the brahmarandra of the sphere of the 99-year-old-talipot-palm-like sucking arahat may have something to do with it. plainly, we know so very little; so few ever attain this class of experience that one is perhaps hardly justified in maintaining (as i always have maintained and that stoutly) that the reward is according to the work. it may conceivably be that work does not affect the question, as it clearly does in the lower grades, it may be that an outsider may pull off the big thing- agnosco! still, i advise people to work at it. perhaps the most direct method is that of sitting in your ajna chakra (that point in your brain where thoughts rise, a point to be discovered and rendered self-conscious by repeated 82 e

em but out of their dimension. yet. perhaps that which i now urge is indeed the great illusion. at least, having adopted the buddhist skandhas as the basis of my classification, i was bound in mere courtesy to give the buddhist doctrine as i have heard it from the one man who really understands it, bhikkhu ananda metteyya. if i could only understand him! 86 xx "if thou extendest the firey mind to the work of piety, thou wilt preserve the fluxible body "for three days and no longer need ye sacrifice- zoroaster. we are at the end of our little digression upon mystic states, and may cheerfully return to the consideration of scientific illuminism. we have had, you may say, a poor half-pennyworth of science to an intolerable deal of illuminism. well, that is what i wanted you to say. were it no

dless, fortunate abodes beyond heaven's constellated wilderness" and to one who shares, however humbly, her high hope, and love exalted, and faith transcending, who is confronted by the same foes that she has beaten, assailed by the same slanders that she has lived down, her book comes as a direct message from the masters "courage, child- there lies a great reward immediately beyond. nay! but for the work's sake, work! though thou perish, let them be saved. and remember: there is not one single grain of dust that shall not attain to buddhahood" self-doubt, and self-distrust: these find little place in mrs. besant's story; yet surely they attack all of us alike who strive to those calm heights. is it that they are ultimately forgotten, like all lesser ills? is the spectre, self, laid beyond

o me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book "777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal- whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here- he bequeathed to me a beautiful garden, the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in t

ALEISTER CROWLEY EQUINOX EQ I 3 2

ation, and in no way meant as a basis for him to work on. abramelin having first carefully warned his readers against impostors, lays down that the chief thing to be considered is "whether ye be in good health, because the body being feeble and unhealthy, it is subject to divers infirmities 240 whence at length result impatience and want of 32 weh note: actually mathers probably did not translate the work. he makes reference to an old french copy in the library of the arsenal in paris and claims to have translated that into english, adding copious notes on hebrew and greek names. in fact, there is an english and a hebrew version in the british museum, a place mathers frequented. mathers also claimed to have translated the greater and lesser keys of solomon, and the manuscripts he cites are

ALEISTER CROWLEY EQUINOX EQ I 3 3

-maker was a little out of her mind and had committed suicide, with the help of some one, in spite of her footman, who had been attracted by the noise. curious blend of truth and imagination! a few hours after i had allowed the furies to play havoc with my brains i received the following letter; and that is why i know so much. for the very reason of its strangeness i felt at once that it could be the work of no practical joker. the mysterious part of the adventure can, i believe, be solved without much difficulty "dear sir" it ran "you do not know me; but i know you. i have followed you through the world with the eyes of my spirit. i once saw in the window of a paris photographer a portrait of yours which arrested my attention, and since that day your personality has been the constant, tho

l a book as could be read. but to the student of religion its value is "nil" because the occult knowledge is "nil" in fairness it should be added that this review is written from the point of view of a mystic; to spiritualists the book will be welcome as yet another "proof" of "spirit-return "thought-transference" and so on. v. b. neuburg. this book is a singularly lucid and complete statement of the work of many noble lives. we believe that the s.p.r. has taken up a most admirable position, and wish greater success to their work in the future. if they would only train themselves instead of exercising patience on fraudulent people, whose exploits no sane person would believe if god himself came down from heaven to attest them, they might get somewhere. a. c. the key to the tarot. by a. e

ge the medium"'tis like the howling of irish wolves against the moon "as you like it" in our investigation of the trumpery tin pantheon of aunt sallies which our courtesy calls "literary gents" one of the most striking figures is a certain lame duck that suggests a mixed ancestry of brigand manqu and the ghost in the bab ballads. historically, too, the subject has its advantage, for not only does the work of weary willie suggest primal chaos, but himself recalls the flood. he seems to have desired to emulate noah, but the modern tendency to specialisation has led him to confine his attentions to the insect world, and the remarkable jumping qualities of some of his specimens have their correspondence in the metre of those treacly emulsions which it is our present purpose to study. come with

ALEISTER CROWLEY EQUINOX EQ I 3

gilt tops, 25s. net. vol. i, 394 pp; vol. ii, 396 pp. the turba philosophorum, or assembly of the sages. an ancient alchemical treatise, with the chief readings of the shorter codex, parallels from greek alchemists, and explanations of obscure terms. translated, with introduction and notes, by a.e. waite. crown 8vo, 4s. 6d. net. a great symposium or debate of the adepts assembled in convocation. the work ranks next to gober as a fountain-head of alchemy in western europe. it reflects the earliest byzantine, syrian and arabian writers. this famous work is accorded the highest place among the works of alchemical philosophy which are available for the students in the english language. the new pearl of great price. the treatise of bonus concerning the treasure of the philosopher's stone. tran

not repeat his story of how, after having intoxicated them with hashish (whence the word "assassin) the old man of the mountains shut up in a garden filled with delights those of his youngest disciples to whom he wished to give an idea of paradise as an earnest of the reward, so to speak, of a passive and unreflecting obedience. the reader may consult, concerning the secret society of hashishins, the work of von hammer- purgstall, and the note of m. sylvestre de sacy contained in vol. 16 of "m mories de l'acad mie des inscriptions et belles-lettres; and, with regard to the etymology of the word "assassin" his letter to the editor of the "moniteur" in no. 359 of the year 1809. herodotus tells us that the syrians used to gather grains of hemp and throw red-hot stones upon them; so that it wa

hristian rosencreutz_ and it's only poor old druce "the book" this is the strange thing; the moment that mr. waite leaves prose for poetry, there is no more of this bunkum, bombast, and balderdash; we find a poet, and rather an illuminated poet. we have to appeal from philip sober to philip drunk "in vino veritas" good poetry enough all this: yet one cannot help feeling that it is essentially 113 the work of a scholar and a gentleman. one is inclined to think of him as pentheus in a frock-coat. a mystery-play. dionysus. i bring ye wine from above from the vats of the storied sun- mr. waite. butler, decant the claret carefully! dionysus. for every one of ye love- mr. waite. ay, lawful marriage is a sacrament. dionysus. and life for everyone- mr. waite. and lawful marriage should result in l

rm a magical operation, and an hysterical man will probably end in the qliphoth or bedlam. a blind man will not be able to equilibrate the sense of sight, 145 or a deaf man the sense of hearing, like a man who can both see and hear; however, the complete loss of one sense, if this is ever actually the case, if far better than a mental weakness in that sense. all senses and faculties must share in the work, such at least is the dictum of western ceremonial magic. and so we find the magician placing stone upon stone in the construction of his temple. that is to say, placing pantacle upon pantacle, and safeguarding his one idea by means of swords, daggers, wands, rings, perfumes, suffumigations, robes, talismans, crowns, magic squares and astrological charts, and a thousand other symbols of t

talismans, crowns, magic squares and astrological charts, and a thousand other symbols of things, ideas, and states, all reflecting the one idea; so that he may build up a mighty mound, and from it eventually leap over the great wall which stands before him as a partition between two worlds. 4 "doctrine and ritual of magic" pp. 194, 195. 5 instructor. all faculties and all senses should share in the work; nothing in the priest of hermes has the right to remain idle; intelligence must be formulated by signs and summed by characters or pantacles; will must be determined by words, and must fulfil words by deeds; the magical idea must be rendered into light for the eyes, harmony for the ears, perfumes for the sense of smell, savours for the palate, objects for the touch; the operator, in a wo

ALEISTER CROWLEY EQUINOX EQ I 4 2

t mountains of earth. with the dhy na visions and trance we arrive at another turning point in frater p.'s magical ascent. for several years he had worked by the aid of western methods, and with them he had laid a mighty and unshakable foundation upon which 172 he now had succeeded in building the great temple of self- control. working upon eastern lines he had laid stone upon stone, and yet when the work was completed, magnificent though it was, there was no god yet found to indwell it. it was indeed but an empty house. though we have now arrived at this turning point, it will be necessary before we review the contents of this chapter to narrate the events from the present date- march 1902, down to the 11th of august 1903; when, by the chance (destined) meeting with ouarda the seer, he wa

o perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is perhaps not altogether justified. though the hole be indeed but a bare inch- yet graphiel owns himself beaten "i never thought much of graphiel" sneered the archangel, and his serpents echoed him till the world was filled with mocking laughter. but when he had left, he charged them straitly that the work must be regarded seriously. it would never do to fail! 205 so for aeons three hundred and twenty and five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they gr

h sleep. ah love! they are banished, yet not so the strength of the spell which holds both our beings in bondage, a bondage so fell that even the angels above cannot alter its power; it lives in the memory yet of one passionate hour, when from the dark bosom of hell sprang a fair felon flower. ethel archer. 326 the big stick counterparts. vol. xvi of the brotherhood of the new life. an epitome of the work and teaching of thomas lake harris. by respiro. 2"s. 6"d. net. a new edition. c. w. pearce and co, 139, west regent street, glasgow. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if th

against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and the square, the arithmetical unity of the 5 and the 6, and (for more universality of comprehension) the uniting of the lingam and the yoni, the cross and the rose. for as in earth-life the sexual ecstasy is the loss of self in the beloved, the creation of a third consciousness transcending its parents, which is

ALEISTER CROWLEY EQUINOX EQ I 4 3

of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of insight into the mystery which surrounds man. the essays were the work, as the insight was the gift, of a man who owed nothing to books, perhaps not much to what is ordinarily meant by observation, and everything or nearly everything to reflection nourished by contact with nature "a. e. waite, in the introduction" under the title "your forces and how to use them" the essays ofprentice mulford have obtained the greatest popularity in america. the gift of unde

ALEISTER CROWLEY EQUINOX EQ I 4

ccupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice versa. liber a vel armorvm svb figvra ccccxii a. a. publication in class d. imprimatur: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius liber a vel armorvm svb figvra ccccxii. the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach "liber l, i, 37 "the pentacle" take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave th

e the arms that strove with me? and these the feet, the thighs that were lovely in mine eyes? lo! io lament. i gather in my car thine head, asar. 39 and this- is this not the trunk he rended? but- oh! oh! oh- the task transcended, where is the holy idol that stood for the god of thy queen's beatitude? here is the tent- but where is the pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleag

nd corruption is fled unto hell to be forgotten: sorrows are passed, and in the end is shewed the treasure of immortality.1 yea! the treasure of immortality. in his own words let us now describe this sudden change. in nomine dei hb:nun-final hb:mem hb:aleph insit naturae regina isis_ at the end of the century: at the end of the year: at the hour of midnight: did i complete and bring to perfection the work of l.i.l.2 45 in mexico: even as i did receive it from him who is reincarnated in me: and this work is to the best of my knowledge a synthesis of what the gods have given unto me, as far as is possible without violating my obligations unto the chiefs of the r. r. et a. c. now did i deem it well that i should rest awhile before resuming my labours in the great work, seeing that he, who sle

young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers of the universe" in one sense rightly enough did p. bring to completion the work l.i.l. at the end of the year 1900; but, in another, it took him nine long years of toil before he perfected it, for it was not until the last days of the year 1909 that the work of the thirty aethyrs was indeed brought to an end. in 1900 verily was the work conceived, but not until the year 1909 was it brought forth a light unto the darkness, a little spark cast into the well of time (p

there is nothing so pure in this world as wisdom; he that is perfected in yoga finds it in the atman in due season.41 karma yoga. union through work. very closely allied to gana yoga is karma yoga, yoga through work, which may seem only a means towards the former. but this is not so, for not only must the aspirant commune with the atman through the knowledge or wisdom he attains, but also through the work which aids him to attain it. a good example of karma yoga is quoted from chuang-tzu by flagg in his work on yoga. it is as follows: prince hui's cook was cutting up a bullock. every blow of his hand, every heave of his shoulders, every tread of his foot, every thrust of his knee, every "whshh" of rent flesh, every "chhk" of the chopper, was in perfect harmony- rhythmical like the dance of

ALEISTER CROWLEY EQUINOX EQ I 6 2

plished. pisces. the mind is nobler than the body. saturn. friendship is holier than love. libra. nature is overcome by wit. pisces. how shall we adore thee? taurus. as you like it. saturn. what shall we sacrifice? taurus. want you will [luna "plays a moto perpetuo<mercury] libra. brother, what is the hour? pisces. dawn. libra. let us depart unto the work of the day. all. amen. 91 the rite of mercury officers mercury "violet robe" fr "and" sor. gemini "white dancing robe and black robe" virgo "green robe" four probationers "mercury is throned between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night

chief sections are subdivided as follows("a) studies on the antiquity of magical rituals["b) the ritual of transcendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free

chapter on paracelsus and his teaching. price 3"s" 6"d" net. the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by a. e. waite. third edition. 3"s" 6"d" net "the essays of prentice mulford embody a peculiar philosophy, and represent a peculiar phase of insight into the mystery which surrounds man. the essays were the work, as the insight was the gift of a man who owed nothing to books, perhaps not much to what is ordinarily meant by observation, and everything, or nearly everything, to reflection nourished by contact with nature- a. e. waite, in the introduction. the gift of understanding. a further selection from the works of prentice mulford. reprinted from the "white cross library" with an introduction

ALEISTER CROWLEY EQUINOX EQ I 6

s are already making london look to its laurels; the west has surpassed all hope; america, south africa, burma, india, the malay peninsula, west africa, all thrive. australia has received an important addition to its strength; we have excellent accounts from british columbia, paraguay, and brazil. france is being specially nursed at present, but holland, switzerland, and germany need no such aid. the work in spain is still hampered by political conditions, and we are sorry to hear little from italy. in algeria and egypt work has got somewhat into arrear, but we hope that the winter will see the fundamental task fairly accomplished. as we go to press, we are overjoyed to receive the most excellent accounts from the caucasus, where the good work done by monsieur nelidoff twenty years ago has

book. 8. he writeth for them that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the s

rs of the earth are on my forehead at this hour. when i was a boy i was hurt by the explosion of a buried jar of gunpowder; and the scars of the earth are on my face at this hour<crowley's life. francis bendick, martial nay and some other names used in authorship of the "equinox" are pseudo-names for crowley, intended to conceal that it was largely the work of one person. there were other contributors, but after no. 6 most of the work was crowley's> since then i have been the lover of the earth, that wooed me thus roughly. many a night have i slept upon her naked breast, in forest and on glacier, upon great plains and upon lonely crags, in heat and cold, fair weather and foul; and my blood is the blood of the earth. my life is hers, and as s

hich has caused so much disquiet to theologians, in all ages, as has the "revelation of st john the divine" and it is but in comparatively recent times that it has been generally accepted as canonical, and this even by those who admit that they do not understand it; and to such as these the "apocalypse unsealed" will be a veritable "revelation" indeed. mr james m. pryse accepts it unreservedly as the work of the apostle john, but we ought to mention that there is a long string of authorities against this view. dionysius, who was surnamed the great, of alexandria, was a pupil of origen, and he of clement of alexandria, all catechists of the "arcane discipline" which taught a christianised version of the older gnosis, which clement and others had brought into the church from the older secret

ALEX SANDERS THE KING OF THE WITCHES

when his brother and sisters were there and he had to pretend it was a nickname. he revelled in gran's favouritism; he loved his mother, even his father, but gran was someone very special 'what would have happened' he once asked her 'if i had not interrupted your ritual that day? would you have let me go on as anon-witch' she did not know; for her, alex's unscheduled appearance that day had been the work of fate. none of her own three daughters had ever discovered her secret; even her own mother had not known, although she herself had been a witch's daughter. gran was certainly proud ofher apt pupil; he had mastered 20 the rituals, he knew how to draw the magic circle, how to call down the power to work for him, how to conjure up spirit children he could play with. gran understood all thi

d in the sand, alex asked the spirits to make themselves known, to help and advise him, to cleanse and comfort him. the air quivered and then became still, and the voice, when it spoke, seemed to come from all comers of the room 'you are going to open what you have to the world. you will be persecuted as a result of it; you will lose friends, you will lose everything before you gain the reward of the work you have undertaken' there was a tremor in the air and then nothing. the spell was broken. exhausted but elated, alex tried not to be disappointed with the cryptic message; it did not offer much comfort, but he felt that his god must have forgiven him. he put away the regalia and restored the room to its everyday order. once he had recovered from the ordeal, he devoted his leisure to sear

delrisescape.the next day he received "a registered.letter.,from the .library .enclosing.his national ihsurance cards and telling him that hisserviceswere nt> 10ngej>tequired.heknewthen that thetnatter had ended()nceagainhe.was without money or 'work, but this time he was not an outcast from his religion; he fdt that he had atoned,for his .excursion inte black .witchcraft. and could now embark on the work for wmch. he felt destined. but first he must .maketimeto learn by-heart all that :solomon's book could teachmm about witchcraft 'pocketiiighis' pride".hewent .to .visit'ms benefactors and explain that his period in the wilderness was now over; ron tried to persuade him toconie and live with them,and maud, who seeil1ed to have ftnallyaccepted the death ofherson, joined in the invitation '

nt that ron had opened in his name, alex believes that he will never again be poor. the income derived from lectures, public appearances and broad- 1i8 casts, together with that submitted by petitionersneeding help, is accumulating and will be used to establish a witch centre where members from allover the country-all over the world, in fact-can meet to exchange information and worship their god. the work which alex set out to do is bearing fruit; the cult is no longer an object ofscorn or ridicule and although the various covens outside his jurisdiction still dispute each other's rituals, they may be able to compromise when they have the opportunity of discussing the details openly with more experienced witches. alex regards his present residence in london as a prelude to the real work he

. so the law is, if a high priestess leaves her coven, she be taken back and all be as before. 149. meanwhile, if she has a deputy, that deputy shall act as high priestess for as long as the high priestess is away. iso. if she returns not at the end ofa year and a day, then shall the coven elect a new high priestess. lsi. unless there is a good reason to the contrary. 152. the person who has done the work shall reap the benefit of the reward, maiden and deputy of the high priestess. 153. it had been found that practising the art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so. 154. and if for any reason this be undesirable, it can easily be avoided by both persons from the outset firmly resolving in their minds to be as brother and sist

ALEXANDRIAN BOOK OF SHADOWS OCCULT

148. so the law is, if a high priestess leaves her coven, she be taken back and all be as before. meanwhile, if she has a deputy, that deputy shall act as high priestess for as long as the high priestess is away. 149. 150. if she returns not at the end of a year and a day, then shall the coven elect a new high priestess, 151. unless there is a good reason to the contrary. the person who has done the work should reap the benefit of the reward. if somebody else is elected, the deputy is made maiden and deputy of the high priestess. 152. training it has been found that practicing the art doth cause a fondness between aspirant and tutor, and it is the cause of better results if this be so. 153. and if for any reason this be undesireable, it can easily be avoided by both persons from the outse

living in the daylight of the gods and if among the vulgar some discoveries should arise concerning some maxims of thy belief in the gods so do thou, for the most part, keep silent. for there is a great risk of those who straightaway vomit up that which they hast not digested. and when someone shall say to thee, thou knowest naught and it bites thee naught, then knowest thou that thou hast begun the work. and as sheep do not bring their food to the shepherd to show how much they have eaten but digesting inwardly their provender do bear outwardly wool and milk, even so, do not display the maxims to the vulgar, but rather the works that flow when they are digested. notes this is part of lady sheba's first degree initiation ritual, where it is given as a speech made to the candidiate by the

yrrh, gum mastic, aromatic rush roots, cinnamon bark, musk, juniper, sandalwood and ambergris, in combination, are all good, but the best of all is patchouli. the circle being formed, and everything properly prepared, the aspirant should first bind and take his tutor into the circle, invoke suitable spirits for the operation, dance round till giddy, meanwhile invoking and announcing the object of the work, then he should use the flagellum. then the tutor should in turn bind the aspirant- but very lightly, so as not to cause discomfort- but enough to retard the blood slightly. again they should dance round, then at the altar the tutor should use the flagellum with light, steady, slow and monotonous strokes. it is very important that the pupil should see the strokes coming, as this has the e

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

coherent whole when merged with the other two. it is for you to decide if this third standpoint is logical, reasonable, and clear. the most common fact in life for all of us is that of the material world, that world which we can see and contact by means of the five senses, and which is called by the metaphysical thinkers the "not-self" or that which is objective to each one of us. as we all know, the work of the chemist is to reduce all known substances to their very simplest elements, and it was thought not long ago that this had been satisfactorily accomplished. the conclusions of the chemist placed the number of the known elements between seventy and eighty. about twenty years ago, however (in 1898, a new element was discovered which was called radium, and this discovery entirely revolu

f it is true that all the cells of our bodies, for instance, are the electrons which we hold coherently together, and if we are the energising factor within the material form, it is of prime importance that we recognise that fact, and deal rightly and scientifically with those forms and their atoms. this involves the practical care of the physical body and the wise adaptation of all our energy to the work to be done, and to the nature of our objective; it necessitates the judicious utilisation of that aggregate of cells which is our instrument, or tool, and our sphere of manifestation. this is- 17- the consciousness of the atom copyright 1998 lucis trust something of which we, as yet, know little. when this thought is developed, and the human being is recognised as a force centre, the atti

seem to be shaken, the carefully reared and deeply cherished structures of religious thought and belief, and of philosophical finding seem in danger of falling, yet our anxiety exists simply because we have been too much engrossed with the form, and too much occupied with our prison, and if disruption has set in, it is only in order that the life may build for itself new forms and thereby evolve. the work of the destroyer is as much the work of god as that of the constructor, and the great god of destruction has to smash and rend the forms in order that the work of the builder may become possible, and the spirit able more adequately to express itself. to many of us these ideas may seem novel, fantastic, and untenable. yet even if they are only hypotheses, they may prove interesting and giv

e atoms, up to the dweller within the form, who is not only active intelligence, not only inherent attraction and love, but is also a purposeful will. this "dweller within" took possession of the form when it had reached a certain stage of preparedness, and when the component lives had reached a certain vibratory capacity; he is now utilising it, and repeating, within his own sphere of influence, the work of the atom of matter; he demonstrates, nevertheless, not in one way, nor in two, but in three. in man, therefore, in deed and in truth, you have what the christian would term the "image of god" for, as must be apparent to all thinkers, the only way in which we can know god is through the study of his nature, or his psychic quality. we know that god is intelligence, we know that he is lov

, do not matter; the facts of the last century are not facts now, and in the next century scientists may laugh at our dogmatic assertions, and wonder how we could have looked upon matter as we did. it is the development of the life, and the relationship of the life to all that is around, that really matters; and, above all, the effect that we are having upon those with whom we are associated, and the work we do, which affects, for better or for worse, the group in which- 56- the consciousness of the atom copyright 1998 lucis trust we find ourselves. in closing this series of lectures, i cannot do better than quote again from st. paul, where he says "i reckon that the sufferings of the present time are not worthy to be compared with the glory which shall he revealed in us..for we are saved

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ised to do so by the great hierophant himself. four words defined. when we speak of initiation, of wisdom, of knowledge, or of the probationary path, what do we mean? we use the words so glibly, without due consideration of the meaning involved. take, for instance, the word first mentioned. many are the definitions, and many are the explanations to be found as to its scope, the preparatory steps, the work to be done between initiations, and its result and effects. one thing before all else is apparent to the most superficial student, and that is, that the magnitude of the subject is such that in order to deal with it adequately one should be able to write from the viewpoint of an initiate; when this is not the case, anything that is said may be reasonable, logical, interesting, or suggesti

the pupil, and gives two things: 1. an expansion of consciousness that admits the personality into the wisdom attained by the ego, and in the higher initiations into the consciousness of the monad. 2. a brief period of enlightenment wherein the initiate sees that portion of the path that lies ahead to be trodden, and wherein he shares consciously in the great plan of evolution. after initiation, the work to be done consists largely in making that expansion of consciousness part of the equipment for the practical use of the personality, and in mastering that portion of the path that has yet to be traversed. the place and effect of initiation- 11- initiation, human and solar copyright 1998 lucis trust the ceremony of initiation takes place on the three higher sub-planes of the mental plane

the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real significance will never be understood until men realise three things in connection with it. first, that the entire hierarchy of spiritual beings represents a synthesis of forces or of energies, which forces or energies are consciously manipu

gh the full conscious utilisation of the faculty of discriminative love. to develop consciousness in the three lower kingdoms. as is well known, the five kingdoms of nature on the evolutionary arc might be defined as follows: the mineral kingdom, the vegetable kingdom, the animal kingdom, the human kingdom, and the spiritual kingdom. all these kingdoms embody some type of consciousness, and it is the work of the hierarchy to develop these types to perfection through the adjustment of karma, through the agency of force, and through the providing of right conditions. some idea of the work may be gained if we briefly summarize the different aspects of consciousness to be developed in the various kingdoms. in the mineral kingdom the work of the hierarchy is directed toward the development of t

vour; and he has that embryonic, dynamic, initiating will which will come to a fuller development after he has entered into the fifth kingdom. in the fifth kingdom, the consciousness to be developed is that of the group, and this shows itself in the full flowering of the love-wisdom faculty. man but repeats on a higher turn of the spiral- 15- initiation, human and solar copyright 1998 lucis trust the work of the three lower kingdoms, for in the human kingdom he shows forth the third aspect of active intelligence. in the fifth kingdom, which is entered at the first initiation, and which covers all the period of time wherein a man takes the first five initiations, and that wherein he works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ch took place in california in november 1919. thirty years' work was planned. when this had been accomplished, and within thirty days after that period, mrs. bailey gained her release from the limitations of the physical vehicle. the autobiography also contains certain statements by the tibetan in regard to his work and some information as to the reasons why it was undertaken. in the early stages the work involved careful attention to the physical plane conditions which might best help to make the telepathic process more successful. but during the latter years the technique was so perfected and the etheric mechanism of a.a.b. so skilfully attuned and adjusted that the whole process was- 1- copyright 1998 lucis trust practically effortless, and the reality and practical usefulness of telepa

nt volume, a treatise on cosmic fire, first published in 1925, was the third book jointly produced and carries inherent evidence that it will stand as the major and most far-reaching portion of the thirty-year teachings, notwithstanding the profundity and usefulness of the volumes published in the series entitled a treatise on the seven rays or of any other of the books. during the long course of the work the minds of the tibetan and a.a.b. became so closely attuned that they were in effect so far as much of the production of the teaching was concerned a single joint projecting mechanism. even to the end a.a.b. often spoke of her amazement at the glimpses she obtained through contact with the tibetan's mind, of limitless vistas of spiritual truths which she could not possibly have otherwis

and the lesser merge into one flame, which burneth up the whole. stanza ii "aum" said the mighty one, and sounded forth the word. the sevenfold waves of matter resolved themselves, and varied forms appeared. each took its place, each in the sphere ordained. they waited for the sacred flood to enter and to fill. the builders responded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms withi

aruna. they grew and multiplied. in constant flux they swayed. each ebb of cosmic motion increased the endless flow. the ripple of the forms was seen "aum" said the mighty one "let the builders deal with matter" the molten solidified. the solid forms were built. the crust cooled. the rocks congealed. the builders wrought in tumult to produce the forms of maya. when the rocky strata were completed the work stood in completion. the builders of the lowest grade announced the work was finished. forth from the rocky strata emerged the covering next. the builders of the second agreed the work was done. the first and second on the upward way stood forth in fourfold form. the inner five was somewhat seen by those whose sight was keen "aum" said the mighty one, and gathered in his breath. the spark

ht within the flame "the form sufficeth not" they said "remove from without the fire" faster revolved the greater wheel, blue white emerged the flame. the sons of god again came down and a lesser wheel revolved. seven times the revolution, and seven times great the heat. more solid grew the formless mass, and deeper sank the stone. to the heart of inmost fire the sacred stone went down. this time the work was better done, and the product more perfected. at the seventh revolution, the third wheel rendered back the stone. triple the form, rosy the light, and sevenfold the eternal principle. from out the greater wheel, down from the vault of heaven, came into light the lesser wheel that counted as the fourth. the eternal lhas looked down, and the sons of god reached forth. down to the inmost

ALICE A BAILEY05 THE LIGHT OF THE SOUL

dvantage of it. 2. tireless endeavour means literally constant practice, ceaseless repetition and the reiterated effort to impose the new rhythm upon the old, and to efface deep seated habits and modifications by the institution of soul impression. the yogi or master is the result of patient endurance; his achievement is the fruit of a steady effort which is based upon intelligent appreciation of the work to be done and the goal to be reached, and not upon spasmodic enthusiasm. 3. non-attachment is the one thing that eventually brings all sense perceptions to perform their legitimate functions. through non-attachment to those forms of knowledge with which the senses put a man in contact, they continuously lose their hold over him; the time eventually comes when he is liberated, and is the

or its achievement correctly judged, and the results to be gained most earnestly desired (or loved) before the aspirant will make that sufficiently- 20- the light of the soul copyright 1998 lucis trust strong effort which will give him his hold upon the modifications of the mind and consequently upon his entire lower nature. when this appreciation is true enough and his ability to go forward with the work of subjugation and control is without intermission, then the time will come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most corr

ord which is the releaser of consciousness and when correctly understood and used, releases the soul from the limitations of form in the three worlds. 5. the aum is the synthesiser of the three aspects and therefore is primarily the word of the human kingdom in which the three lines of divine life meet spirit, soul and body. 6. it is also the word of the fifth, the aryan race, in a special sense. the work of that race is to reveal in a newer and fuller way the nature of the inner identity, of the soul within the form, the son of mind, the solar angel, the fifth principle. 7. the significance of the word only becomes apparent after the "light within" is realised. by its use the "spark" becomes a radiant light, the light becomes a flame, and the flame eventually becomes a sun. by its use the

e attacks of disease or indisposition. this is in itself a triple process involving: a. the eradication of present disease, b. the refining and the purifying of the body so as to rebuild it eventually, c. the protection of the body from future attack and its utilization as a vehicle of the soul. 2. the strengthening and refining of the etheric body in order that it may be finally tuned up so that the work of force direction may be safely undertaken. the disciple has to pass the forces used in his work through his body. 3. the unfoldment and awakening of the centres in the etheric body, the centralization of the fires of the body and their just progression up the spine, in order to make union with the fire of the soul. 4. the coordination of the physical body in its two divisions and its su

he alta major centre becomes active, and the thousand-petalled lotus unfolded. 7. cosmic sight. this is of a nature inconceivable to man and characterises the realisation of those existences who manifest through the medium of a planetary scheme in a solar system just as a man manifests through his bodies. by the study of these types of perception, the student will arrive at a just appreciation of the work he has to do. he is thus aided to place himself where he at present stands, and consequently to prepare intelligently for the next step forward. obstacle viii. inability to achieve concentration. the two last obstacles indicate the way whereby "old things can pass away" and the new man come into his heritage. the method of the disciple must not only include self-discipline or the subjugat

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

to be that reality itself. it is with this transitional process and with this work of educating the mystic, that the meditation technique has to do. it is this with which we deal in this book. the problem of leading man into his heritage as a human being is the function of the educators and of the psychologists. they must lead him up to the door of the mystical world. paradoxical as it may sound, the work of leading him into his spiritual heritage is the work of religion and of- 7- from intellect to intuition copyright 1998 lucis trust science. dr. pupin tells us that "science and religion supplement each other, they are the two pillars of the portal through which the human soul enters into the world where divinity resides."12(12) let us give the word "spiritual" a wide connotation! i do n

ut i question whether, having brought them thus far we carry on the good work and teach them the real meaning of intellection as a training whereby the intuition is released. we teach them to utilize their instincts and intellect as part of the apparatus of self-preservation in the external world of human affairs, but the use of pure reason and the eventual control of the mind by the intuition in the work of self-preservation and of continuity of consciousness in the subjective and real worlds, is as yet but the privileged knowledge of a few pioneers. if professor h. wildon carr is right, in his definition of the intuition, then our educational methods do not tend to its development. he defines it as "the apprehension by the mind of reality directly as it is, and not under the form of a pe

rought the personality to such a condition that it is an integrated and coordinated unit, then there is set up between the two a more intensive interaction. this interaction is brought about though the processes of self-discipline, an active will towards spiritual being, unselfish service (for that is the mode in which the group-conscious soul manifests itself) and meditation. the consummation of the work is the conscious realization of union called, in christian terminology, the at-one-ment. these three hypotheses must be accepted, at any rate, tentatively, if this process of education through meditation is to be rendered effective. in webster's dictionary, the soul is defined in line with these theories, and the definition runs as follows "an entity conceived as the essence, substance, o

ude of the soul towards his instrument, the human body. he regards himself no longer as a man, controlled by his emotions, impelled by energy, and directed by his mind, but knows himself to be the self, thinking through the mind, feeling through the emotions, and acting consciously. as this- 26- from intellect to intuition copyright 1998 lucis trust consciousness stabilizes and becomes permanent, the work of evolution in his case is consummated, the great at-one-ment is made, and the union between the self and its vehicle of expression is established. thus a divine son of god consciously incarnates. through the work of education in all its many branches, the co-ordination of the personality has been tremendously hastened. the mentality of the race is steadily mounting the ladder of achieve

llumination and for divine realization. it will be seen from a study of these four types of prayer that all have their roots in the desire nature, and that the fourth brings the aspirant to the point where prayer can end and meditation begin. seneca must have realized this when he said "no prayer is needed, except to ask for a good state of mind, for health (wholeness) of soul" meditation carries the work forward into the mental realm; desire gives place to the practical work of preparation for divine knowledge and the man who started his long career and life experience with desire as the basic quality and who reached the stage of adoration of the dimly seen divine reality, passes now out of the mystical world into that of the intellect, of reason, and eventual realization. prayer, plus di

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

copyright 1998 lucis trust a treatise on white magic or the way of the disciple by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust- 1- copyright 1998 lucis trust rules for magic rule one the solar angel collects himself, scatters not his force, but, in meditation deep, communicates with his reflection. rule two when the shadow hath responded, in meditation deep the work proceedeth. the lower light is thrown upward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vi

pward; the greater light illuminates the three, and the work of the four proceedeth. rule three the energy circulates. the point of light, the product of the labours of the four, waxeth and groweth. the myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of

air meet, there is the place for magic to be wrought- 2- a treatise on white magic copyright 1998 lucis trust rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth t

can best live the life of a spiritual man, and of an aspirant to accepted discipleship in our own peculiar times, state and environment. to do this we will take the fifteen rules for magic to be found in my earlier book, entitled a treatise on cosmic fire. i will comment on them, dealing not with their cosmic significance or with solar and other correspondences and analogies, but applying them to the work of the aspirant, and giving practical suggestions for the better development of soul contact and soul manifestation. i shall take for granted certain knowledges and assume the students can follow and comprehend certain technical terms that i may be led to use. i am not dealing with babes but with matured men and women who have chosen a certain way and who are pledged to "walk in the light

e problems can be solved and these questions answered. their solution is one of the ordinary revelations and attainments of initiation. the only true biologists are initiates of the mysteries, for they have an understanding of life and its purpose and are so identified with the life principle that they think and speak in terms of energy and its effects, and all their activities in connection with the work of the planetary hierarchy are based on a few fundamental formulas which concern life as it makes itself felt through its three differentiations or aspects: energy, force, matter. it should be noted here, that only as a man understands himself can he arrive at an understanding of that which is the sum total that we call god. this is a truism and an occult platitude but when acted upon lea

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

himself, in his own unfoldment and his own personal fate, and all aspirants who become accepted disciples have to master the technique of disinterestedness. their eyes have also to be lifted away from the group of workers and from the hierarchy which they constitute and to be fixed on wider horizons and vaster realms of activity. they great creative plan, its laws and technique of unfoldment, and the work of the builders of the universe was dealt with; emerging out of the mass of imparted facts, and underlying all the teaching, was the idea of a great life with its own psychology and ideas. it was an attempt to give a synthetic picture of the unfolding mind of god as it works out its plans through the lesser sons of mind. in symbolism and archaic phrases it veiled the truths and principles

d principles which lie at the root of the creative process, and in its entirety is beyond the grasp of the advanced student. at the same time, it is a most valuable compendium of information, and will serve to convey truth and to develop the intuition. the last book, a treatise on white magic, is a parallel volume to a treatise on cosmic fire. just as the first dealt with the psychology of deity, the work of the macrocosm, and the laws whereby the solar logos works, so this book constitutes a treatise on the psychology of the son of god and the work of the microcosm. it intimately concerns his place in the larger whole. i have also aided a.a.b. in getting out a translation of the yoga sutras of patanjali, which is a bridging book, intended to show the aspirant the rules whereby the light w

another factor in many cases, but this can only be implied and not really elucidated. as i have oft told you, it is only the initiate of the third initiation who can come in touch with his monadic ray, or his highest life aspect, and the humble aspirant cannot as yet ascertain whether he is a monad of power, of love or of intelligent activity. in concluding, i ask for your sincere cooperation in the work which we are undertaking. it may be of more general and public value than any other of my writings. i shall seek to make this treatise upon the soul relatively brief. i shall seek to express these abstract truths in such a way that the general public, with its profound interest in the soul, may be intrigued and won to a deeper consideration of what is as yet a veiled surmise. the aquarian

ess becomes more like that of divinity itself. 3. the seven rays enumerated as part of the initial plan, the one life sought expansion, and the seven aeons or emanations came forth from the central vortex and actively repeated the earlier process in all its details- 20- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust they too came into manifestation and in the work of expressing active life, qualified by love and limited by an outward phenomenal appearance, they swept into a secondary activity and became the seven builders, the seven sources of life and the seven rishis of all the ancient scriptures. they are the original psychic entities, imbued with the capacity to express love (which involves the concept of duality, for the loving and the loved

s; and in teaching those who think in terms of the lower concrete mind, and whose intuition is dormant or only manifesting in flashes, i am compelled to speak in parables and use the language of word symbols. let me point out also that all statements which i may make are in relation to our particular planet and couched in terms that can be understood by the humanity which our planet has produced. the work, as i outline it, constitutes only a fraction of the work undertaken by these beings; they each have their own purpose and radius of influence, and as our earth is not one of the seven sacred planets (nor the body of manifestation of one of the basic seven rays, they have purposes and activities in which our earth plays only a minor part. 4. the lord of harmony, beauty and art. the main f

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

mell of a beloved master or friend. quality .t amas or inerti .copyright 1998 lucis trust from bethlehem to calvary the initiations of jesus by alice a. bailey copyright 1937 by lucis trust copyright renewed 1965 by lucis trust foreword this book goes out with the earnest wish that its effect may be wholly constructive and result in a deepening of our belief in christ and a broader recognition of the work which he came to initiate. many years of work as an evangelist and as a teacher in the field of christian principles, and a difficult cycle in which i faced the problem of my own relation to christ and to christianity, have brought me to two definitely clear and clean-cut recognitions: first, a recognition of the reality of the individuality of christ and of his mission; and secondly, a r

of divinity to their particular civilisations, and that in a most significant manner they worked together for the eventual benefit of the race. their two systems are interdependent, and buddha prepared the world for the message and the mission of christ. both embodied in themselves certain cosmic principles, and by their work and sacrifice certain divine potencies poured through and upon mankind. the work done by the buddha, and the message which he sounded, stimulated intelligence into wisdom. wisdom is a cosmic principle, and a divine potency. this the buddha embodied. but love came to the world through christ, and he, through his work, transmuted emotion into love. as "god is love" the comprehension that christ revealed the love of god makes clear the magnitude of the task he undertook

this was a truth which the general eastern doctrine of rebirth had tended to negate. time was long; opportunity would endlessly recur; the evolutionary process would do its work. let mankind therefore drift as a whole with the tide, and eventually all would be well. hence the general attitude of the east was failure to emphasise the supreme value of any individual. but christ came and emphasised the work of the individual, saying "let your light so shine before men, that they may see your good works."9 second, the opportunity was presented to the race as a whole to take a tremendous step forward, to undergo the "new birth" or take the first initiation. this we shall deal with in our next chapter. the third concept which was taught by the christ was that which embodied the technique of the

om secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts at release and illumination, with the final objective of group love and group good. we learn to perfect ourselves in consonance with christ's injunction "be ye therefore perfect,"11 in order to have somewhat to contribute to the group good, and in order to serve christ

al which leads to the path of light, and the life of christ will flower forth in the human kingdom. personality then fades out, dimmed by the glory of the soul, which, like the rising sun, disperses the darkness, reveals the life-situation, and irradiates the lower nature. it leads to group activity, and self, as we usually understand it, disappears. this is already happening. the final result of the work of the christ can be seen portrayed for us in his words to be found in st. john xvii, which it would be of value to all of us to read- 12- from bethlehem to calvary copyright 1998 lucis trust individuality, initiation, identification in these terms the message of the christ can be expressed. this he epitomised when on earth in the words "i and my father are one."13 that great individualit

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

h the angel of the presence hides. he is the synthetic expression of the purpose of god, symbolised through revealed, divine quality and manifested through the form. appearance, quality, life again this ancient triplicity confronts us. symbolically speaking, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the

em; they indicate the objective before man; they account for and explain the energy of illusion; and they point out the way of psychological unfoldment, which leads man (from the triangle of triplicity and differentiation) through duality to unity. these truths are practical and hence we find today such dominant emphasis laid upon the understanding of the plan amongst esotericists; hence likewise the work of the psychologists as they seek to interpret man and hence also their differentiations as to the human apparatus, so that man is seen as it were dissected into his component parts. the recognition is emerging that it is man's quality which outwardly determines his place on the ladder of evolution, but modern psychology of the extreme materialistic school erroneously supposes that man's

orld consciousness and state of being. hence also the need for the immediate guidance of the disciples in every nation and their training in the life of correct aspiration, with their subsequent preparation for initiation. the task of the intelligent parent today and of the wise teacher of the young should be that of turning out, into world activity, those conscious individuals who will undertake the work of self-assertion in the affairs of today. the mass psychology of accepting information indiscriminately, of giving prompt mass obedience to imposed limitations of personal liberty, without due understanding of- 6- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the underlying reasons, and the consequent blind following of leaders, will only come

ity. participation in full consciousness with the group and the absorption of the personal and individual into the whole, characterise this stage on the path of evolution. finally comes that mysterious process wherein the soul becomes so absorbed into that supreme reality and synthesis through identification that even the consciousness of the group fades out (except when deliberately recovered in the work of service. naught is then known save deity, no separation of any part, no lesser syntheses, and no divisions or differentiations. during these processes it might be stated that three streams of energy play upon the consciousness of the awakening man: a. the energy of matter itself, as it affects the consciousness of the inner spiritual man, who is using the form as a medium of expression

lucis trust with its synthetic, coherent grip of the three bodies and their fusing into one working unit. later, the personality becomes the instrument of the indwelling soul. the above is a simple and direct statement of a long and difficult evolutionary unfoldment. its very simplicity will indicate that we have only dealt with the broad outlines, and have ignored the infinite detail of process. the work starts at individualisation, and continues through the two final stages of initiation and identification. these three stages mark the progress of the soul consciousness from that of identification with the form to that of identification with the self. these three words individualization, initiation and identification, cover the whole process of man's career from the time he emerges into t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

they have not yet perfected. they are, nevertheless, unalterably upon their way and that way is the way. christ said "i am the way, the truth and the life; these aspirants, working under a great disciple of the christ, are beginning to grasp some of the significances and implications of that statement which holds true for all time and for all disciples, because "as he is, so are we in this world" the work with this particular group began twelve years ago. each person's instructions are given in their ordered sequence, year by year, so that a real picture of the person concerned, of his problems and his achievement or lack of achievement, emerges clearly. this book is encouraging in that it offsets the idea that to be a pledged disciple one is, therefore, set apart by perfection of characte

assigned or the breathing exercises, except in a few cases. they were strictly individual and suited to the person and his peculiar problems. in one or two cases, however, after due consideration, we have inserted some of the meditations with slight changes. it was obvious that they could be only helpful. at the end of each instruction, we have put a sentence or two which gives information as to the work of the disciple in the ashram. this will prove particularly enlightening as, for instance, in the cases of p.d.w. and k.e.s. where the tibetan shows definite prevision and the knowledge that both these men would die a few years later. he is obviously preparing them for that great transition. in closing, i would like to thank all these disciples who have so kindly placed their personal ins

ghty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth in

ed perfection (even if relative in nature) and will be identified with certain group expansions of consciousness. it will also be because they have arrived at love of their fellowmen, just as they have loved themselves in the past. think on this with clarity, my brothers, and grasp, if you can, the full significance of this last sentence. their work will largely be to summarise and make effective the work of those two great sons of god, the buddha and the christ. as you know, one of them brought illumination to the world and embodied the principle of wisdom, and the other brought love to the world and embodied in himself a great cosmic principle the principle of love. how can the effectiveness of their work- 7- discipleship in the new age- volume i copyright 1998 lucis trust be brought abo

l disciples, following out the injunctions of the christ and leading to a complete subordination of the personality and of the unit to group interest and group good. 3. group endeavour, carried forward as a group, to love all beings and to apprehend and understand the true significance of the aquarian technique of group love and work. i have felt that a linking up of your minds in connection with the work of the buddha and of the christ might serve a useful purpose and give you all a glimpse and an indication of their two systems of unfoldment one preparatory to accepted discipleship and the other to initiation which would be sequential and inter-related. the synthesis of their work is easily seen by us who work with a fuller vision and a less impeded outlook than is as yet possible to you

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ent in the soul of each individual nation and which is potently conditioning the minds of all their peoples today. it is here that our major difficulty lies and it is one which will not easily give way to any effort or to any spiritual endeavour, whether carried out by the organized churches (which show a woeful lack of appreciation of the problem) or by spiritually minded groups and individuals. the work to be done is so acutely needed and the perils of its non-accomplishment are so appalling that it is necessary to indicate certain major lines of danger and certain national aptitudes which carry a menace to the peace of the world. these problems fall naturally into two categories: i. the internal, psychological problems of the individual nations. ii. major world problems, such as the rel

uty of rhythm in the life of its peoples. 2. to foster the spirit of right relations. this is accomplished by the recognition of the one world of which it is a part. this later involves also the taking of those steps which would enable it to enrich the whole world with its own individual contribution. these two activities national and international must proceed side by side with the emphasis upon the work of practical christianity, and not by dominant theologies and subtly imposed church controls. from the angle of the spiritual forces of light, the immediate world process should include: 1. the impending crisis of freedom. this involves free elections in all countries to determine the type of government, the national boundaries (where that problem exists) and a plebiscite of the people to

st so greatly failed to promote world unity (as the war has proved) but which can in the future so wisely control. we are today witnessing the slow but steady formation of international groups, banded together to preserve world security, to protect labour, to deal with world economics and to preserve the integrity and the sovereignty of nations whilst committing each and all to a definite part in the work of securing right human relations throughout the planet. whether we agree or not with the details or the specific commitments proposed, the formation of international advisory councils, and above all, of the united nations, are hopeful indications of the moving forward of humanity into a world where right human relations are regarded as essential to the peace of the world, where goodwill

ild is apt to become anti-social when he is not understood or when circumstances demand too much of him. a right atmosphere, the imparting of a few correct principles, and much loving understanding are the prime requirements in the most difficult transitional period with which we are faced. an organized way of living will help much but the children we are considering have known little discipline. the work of sheer survival has been the prime preoccupation of their elders and of the children. it will be hard for them at first to react correctly to an imposed rhythm of living. discipline will be needed but it must be the discipline of love and one which is carefully and exhaustively explained so that the child understands the reasons lying behind this mysterious new order of carrying on. the

sportation, of electricity, of railroads, the automobile, and the airplane. the age of communications paralleled this also, giving us the telegraph, the telephone, the radio and today, television and radar. all these merged into the present age of science which has given us the liberation of atomic energy and the potentialities inherent in the discovery. in spite of the fact that a machine can do the work of many men, which greatly contributed to the wealth of the man with capital, fresh industries and the growth of worldwide means of distribution provided new fields of employment and the demands of the most materialistic period the world has ever seen gave a great impetus to capital and provided jobs for countless millions. educational facilities also grew and with this came the demand by

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

gospel story (as testimony to this divinely progressing unfoldment) four recorded moments wherein this universal or monadic realisation showed itself. let us look at each one of them for a moment: 1. there is, first of all, his statement to his parents in the temple "wist ye not that i must be about my father's business" we should note here that he was twelve years old at the time and, therefore, the work with which he had been occupied (as a soul) was finished; twelve is the number of completed work, as witness the twelve labours of hercules, another son of god. the symbolism of his twelve years is now replaced by that of the twelve apostles, the symbol of service and sacrifice. he was also in the temple of solomon, which is the symbol of the perfect life of the soul, just as the tabernac

know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greater importance the affirmative voice of the father, recognising that which the christ has done. when christ completes the work during the next two thousand years which he inaugurated two thousand years ago, that affirmative voice will surely again be heard and divine recognition of his coming will be accorded. then the christ will take that stupendous initiation of which we know nothing except that two divine aspects will blend and fuse in him (love-wisdom in full manifestation, motivated by divine will or power

physical plane) the factual solidarity of the eastern and western approaches to god. both the christ and the buddha are present- 23- the reappearance of the christ copyright 1998 lucis trust 3. to form a rallying-point and a meeting-place for those who annually in synthesis and symbolically link up and represent the father's house, the kingdom of god and humanity. 4. to demonstrate the nature of the work of christ as the great and chosen intermediary, standing as the representative of the spiritual hierarchy and as the leader of the new group of world servers. in his person, he voices their demand for the recognition of the factual existence of the kingdom of god here and now. perhaps one of the major messages for all of us who read these words is this great truth and fact of the physical

not yet stated. the exact moment has not yet arrived nor has the method of his appearance been determined. the factual nature of the two earlier and preparatory moves, already made by the hierarchy under his direction, are the guarantee that he will come and that when he does, mankind will be ready- 25- the reappearance of the christ copyright 1998 lucis trust let us summarise certain aspects of the work he set in motion two thousand years ago, because they hold the clue to his future work. some of it is well known to you, for it has been emphasised by the world faiths and particularly by teachers of the christian faith. but all of them have made his work appear difficult for man to grasp, and the undue emphasis laid upon his divinity (an emphasis which he himself never made) has made it

the prevalence of the radio, of television and the rapidity of communication, his part will be watched by all and the prospect must surely, for him, hold certain horror, must present its tests and major adjustments, plus painful and unavoidable experience. he does not come as the omnipotent god of man's ignorant creation, but as the christ, the founder of the kingdom of god on earth, to complete the work he started, and again to demonstrate divinity in far more difficult circumstances. the christ suffers, however, far more from those in his own household than from those in the outer world; his work is more impeded by the advanced aspirant than by the intelligent thinker. it was not the cruelty of the outer world of men which caused the depths of sorrow to the christ; it was his own discip

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

able, for the reason that certain major potencies are coming into play at this time. certain forces are becoming increasingly active whilst others are steadily becoming quiescent. it is these active forces which we will now consider. i would like to pause here and point out that these forces come into play either cyclically or through demand. this is an interesting point for students to remember. the work done through the great invocation is not then necessarily invalid. it might perhaps clarify the subject if i pointed out that there are five energies (and there are usually five dominant ray energies active at any time) coming into play: 1. those energies which are passing out of manifestation, as the sixth ray of devotion is at this time passing out. 2. those energies which are coming in

and established, sequential activity the seventh ray of ceremonial ritual. 3. the energy of the second ray, which is always basically present in our solar system, that of love-wisdom, to which many of the egos now in incarnation belong and will increasingly belong. the next one hundred and fifty years will see them coming into incarnation. the reason is that it is to this type of human being that the work of reconstruction, and of re-building is naturally committed. 4. the energy of intelligence, actively displayed in creative activity. the creative ability of the future will emerge on a relatively large scale in the realm of creative living and not so much in the realm of creative art. this creative living will express itself through a new world of beauty and of recognised divine expressi

each will eventually see its contribution embodied under the control of the hierarchy of the lords of compassion and the masters of the wisdom. the restoration of the ancient atlantean control by the spiritual forces is still in the future but the aquarian age will see the restitution of this inner and spiritual guidance on a higher turn of the spiral. all this must inevitably be brought about by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is not familiar to him and for which he has no use. he repudiates those ideas which do not lie at the back of his national and personal life or tra

, satisfactorily, happening. a definite world effect is being produced and the new group of world servers has given much aid in this. they have interpreted, explained and assisted the processes of evoking the latent love in human beings which, in its initial and unformed stages, exists in the form of an inchoate goodwill. i call this to your attention as the underlying, motivating idea behind all the work which you are called upon to do. i suggest, therefore that you endeavour to see the three major ideologies with which you have perforce to deal in terms of the three efforts which are emanating from the three major planetary centres at this time: shamballa, the hierarchy and humanity. you will thus gain a more synthetic viewpoint, and a deeper understanding of the slowly emerging world pi

which is much needed in the world at this time. 2. the seventh ray is steadily gaining momentum and has for a long time been stimulating and enhancing the activity of all fifth ray nations. if you bear in mind that one of the major objectives of seventh ray energy is to bring together and to relate spirit and matter and also substance and form (note this distinction) you can see for yourself that the work of science is closely connected with this endeavour and that the creation of the new forms will definitely be the result of a working interaction between the rulers of the fifth, the second and the seventh rays, aided by the help on demand of the ruler of the first ray. a large number of seventh ray egos or souls and also of men and women with seventh ray personalities are coming into inc

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

1998 lucis trust such group action, voluntarily entered into, when not dominated by autocratic leadership control, and if undertaken with due humility and caution, is greatly to be desired at the present time. such action should be recognized as being pioneering experimental ventures. groups of this sort have already appeared in various parts of the world and may well contribute to the success of the work of the new group of world servers. information about this worldwide group of servers is given in a treatise on white magic and in a treatise on the seven rays, vol. ii. foster bailey, july 1950 certain preliminary clarifications all groups involved in esoteric work have their own dharma or duty and all have their peculiar objective. in order that you may clearly vision what you, as aspira

ise, b. train the mind to intuit reality, c. rightly interpret that which is seen, they can provide a demonstrating laboratory for the trained observers of the world. one of the things which the developed intuition can do is to break the glamour and illusion which invade the life. one of the things that a group of aspirants, whose intuitional interplay is established, can accomplish, is to aid in the work of smashing world glamour. such work can be done when you have awakened the intuition, and when your inter-related understanding is firm and true. the hierarchy will be able to use the world aspirants as an instrument for the breaking of group glamour wherever it may be found. i refer to this possibility in order to incite you all to more rapid and steady growth and effort. you have been

e three ends as a part of my ordained (self-ordained) service. i ask for your cooperation and assistance. the steady impact of right thought on the human consciousness by trained groups of thinkers is the method that can be most successfully applied at this time, and here these groups can help profoundly. one of the things which will emerge most definitely during the next three or four decades is the work that groups can do on levels other than the physical. group service and united effort towards group welfare has for two centuries been seen on earth in all fields of human endeavour political, philanthropic and educational. group service on the astral plane has been started also since 1875, but united effort to dispel the world glamour is only now in process of organising and this group c

ase. but, as your telepathic sensitivity is increased, see to it that you are not deflected from your main group objective, which is to study and understand the significance of glamour and the laws for its dissipation. record and note all telepathic activity and phenomena and learn to work this way, but regard it as a secondary issue for you at this time. one of the outstanding characteristics of the work done at the time of the full moon will be the mass of phenomena noted. this is to be expected as this service calls you to work on the astral plane. but it will provide you with a field for the wise use of the faculty of discrimination. it is too early as yet for you to work at the problem of separating the real from the unreal; your task at first will be recording. keep detailed records

ds which you so lightly use. watch yourselves and your daily life with discrimination, so that you learn to distinguish between glamour, illusion and maya. see whether you can discover the form which your individual dweller upon the threshold is likely to assume as you come into conflict with it; and if you do the same for your group brothers and the immediate world need, you will lose no time in the work of your astral clarification and mental release. i would ask you to study these instructions with peculiar care, for i am taking the time and trouble these busy days to meet your need and to bring as much light as i can, without infringing your free will, to meet your need and clear your course to service. i would suggest also that you find out all that you can anent the much misunderstoo

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

a misnomer at this time, but will some day be true. at present it is usually a solar plexus conversation! the second form of telepathic work is that of mind to mind, and it is with this form of communication that the highest investigation is at this time concerned. only mental types are involved, and the more that emotion and feeling and strong desire can be eliminated, the more accurate will be the work accomplished. the strong desire to achieve success in telepathic work, and the fear of failure, are the surest ways to offset fruitful effort. in all such work as this, an attitude of non-attachment and a spirit of `don't care' are of real assistance. experimenters along this line need to give more time and thought to the recognition of types of force. they need to realise that emotion, a

intention to elucidate further this science of communication, which started through the sense of touch and developed through sound, symbols, words and sentences, languages, writing, art, and on again to the stage of higher symbols, vibratory contact, telepathy, inspiration and illumination. i have, however, in the above, dealt with the general outline and we will take the specific details later. the work of the telepathic communicators is one of the most important in the coming new age, and it will be of value to gain some idea of its significance and techniques. i would, in summarising the above instruction, state that in connection with individuals: 1. telepathic communication is a. between soul and mind. b. between soul, mind and brain. this is as far as interior individual development

reath of the transmitter; his lower mind then sends out the purpose aspect; his astral consciousness is responsible for sending out the quality aspect; and the form aspect is sent out as he says the word very softly and in a whisper. the above is a good exercise and very simple; telepathic power should greatly increase if one faithfully follows these four stages up and within, down and without in the work of transmitting. during the first or form stage one may use what symbolic forms one likes to embody the word, for such a word as "will" has no appropriate form like "pool" has; one may, if he choose, preserve the word form, seeing it letter for letter or as a whole. but one must be sure to end with the picture form or the word form with which he began; and that he sends out, at the close

barriers rise up between you; to cultivate a group sensitivity of such a quality that your diagnosis of conditions will be relatively accurate; to develop and unfold a group ability to work as a unit, so that there will be nothing in the inner attitudes of any of the group members which could break into the carefully established rhythm. for it is quite possible for a member of the group to retard the work and to hold back the group because he is so engrossed in his own affairs or in his own ideas of self-development; when some members cease their activity it does affect the inner group vibration; when others become slowed up by definite changes in their outer or inner lives, this requires periods of adjustment and oft of re-organisation of the life. these changes, being externalised, can p

germinated and formed in the solar system previous to this they add that which the present solar system has to give and to mature; the magnetic attractiveness of the second ray of love-wisdom in one of its three major forms or rays of aspect, implemented by the four rays of attribute. this power to use the ray energies to attract and impress the constantly expanding revelation is the clue to all the work going forward today, and to this activity we give the name of the science of impression. it involves the constant opening up of a new environment an environment which reaches all the way from the lowest grade of daily living, undertaken by the least developed of human beings, to that point upon the ladder of evolution when the aspirant becomes consciously susceptible to what we call spiri

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

the zodiac will necessitate a readjustment of the method employed by astrologers when they are casting a horoscope of senior aspirants, of disciples and of initiates. according, therefore, to an individual's point of evolution upon the path or (in other words) the individual's place upon the wheel of life, the practising astrologer will arrange the interpretation of the horoscope. it will require the work and the thought of the intuitive astrologer, dependent upon soul contact and much meditation, to determine the processes of astrological interpretation for those who are active and living souls at some one or other of the final stages upon the path. the casting of the horoscope of the average man or the undeveloped man presents no such difficulties. it might be added in addition that the

he major response from the monads, and these monads express themselves through the kingdom of souls and through the human kingdom; it consequently expresses itself through the hierarchy and through humanity as a whole. this is a point of real importance and should be noted and connected with all the teaching you have had upon this most interesting theme of the three major planetary centres. it is the work of the zodiacal influences to evoke the emergence of the will aspect of the heavenly man and of all monads, souls and personalities who constitute the planetary body of expression. this statement means but little to you today but it will mean much to those students who, in a few decades, will study what i am here saying. properly understood, it accounts for much that is happening in the w

the tenth creative hierarchy, with the constellation capricorn and with the human personality which veils and temporarily hides the christ principle behind both form and mind. eight is, under some numerical systems, regarded as the number of the christ. 10. the greater builders and the lesser builders, working on the second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust lives. 11. you will note that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the four

f cyclic law and govern the evolutionary process. from the point of view of humanity, the passage of the sun around the zodiac is apparently a slow and laborious process, taking approximately (on the plane of time) 25,000 years. from the angle of the inner vision, it is a sweep around the path of life, taking only a moment of time and "obliterating past, present and future in the radiant glory of the work accomplished" 2. the crosses and the signs we will follow man from sign to sign as he in travail and pain forges the equipment and develops painfully the mechanism which will enable him to arrive at a major moment of crisis in his cyclic life wherein he will begin to free himself from the path of the great illusion along which he has travelled for aeons from aries to taurus, via pisces an

y. 1. the wheel adjusted or reversed. 2. the cycle of discipleship. 3. the period of emergence, wherein the man alters the revolution of the wheel. ii. 4. the fourfold influence of the fixed cross. 5. life in the five worlds of superhuman evolution. 6. the unfoldment of soul through the personality. 1. the wheel controlled or dominated. 2. the cycle of initiation. 3. the period of liberation from the work of the great wheel. iii. 4. the fourfold influence of the cardinal cross. 5. life in the seven worlds of our seven planes. 6. fusion of spirit, soul and personality. aries, therefore, starts the process of the "most ancient initiation" which all the human family has already undergone and will undergo. the first great cosmic initiation (as far as humanity is concerned) is initiation into i

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

lives we must have lived and worked together and we both look forward to many more. i have no more to say on this subject. what, i often ask myself, could i have done without the understanding friendship, affection and staunch cooperation of my many friends and co-workers who for years have stood by me? i cannot list them but they are the people who are essentially responsible for the success of the work we as a group have done. the reason for this autobiography is therefore a threefold one, for there are three things upon which i want to lay the emphasis, and which i hope will emerge into clarity. first of all, the fact of the masters of the wisdom, who work under the guidance of the christ, i want to make clearer the nature of their work. i want to present them to the world as i persona

there were usually two ladies in each home and we had our own quarters there. there was frequently a large dormitory where soldiers and sailors could stop for the night if out on pass, and also a gospel-meeting room, equipped with a harmonium, hymnbooks, bibles and chairs and someone who could expound the scriptures and plead with the men for their souls' salvation. i had to learn all aspects of the work and hard work it was, though i found i loved every bit of it. the first months were the hardest. it is no easy thing for a shy girl (and i was abnormally shy) to walk into a room with perhaps three hundred men in it and, probably, not another woman present and make friends with them; go up and sit down beside them and play checkers; be nice to them, remain impersonal and, at the same time

empting alliterative titles. i was often tempted myself to publish one entitled, ideas for idiots and even made a beginning but it never materialised. as far as i can tell, i got on well with my co-workers. my strong inferiority complex led me always to admire them and this effectively cut out all jealousy. one morning elise sandes got a letter which i could see greatly disturbed her. the head of the work in india, theodora schofield, was not well and it seemed advisable for her to return home for a rest. but it seemed that there was no one who could be spared to go out in her place. she herself was getting old and eva maguire could not be spared. miss sandes with her usual directness said that she would send me, if she had the money because "even if you aren't much good, you would probabl

th my usual smug, religious reaction, i said "if god means me to go he will send the money" she looked at me but made no comment. two or three days later when we were having breakfast i heard her exclaim, on opening a letter. then she handed the envelope to me. there was no letter in it and no indication of the sender. inside, however, was a bank draft for five hundred pounds, with the words "for the work in india" written across it. we neither of us knew where the money had come from but accepted it as direct from god himself. the problem of transportation was therefore solved and again she asked me if i would go to india for her at once, emphasising that i was not, of course, much good but that she had no one else at that moment to send. i wonder sometimes whether my master sent the mone

but accepted it as direct from god himself. the problem of transportation was therefore solved and again she asked me if i would go to india for her at once, emphasising that i was not, of course, much good but that she had no one else at that moment to send. i wonder sometimes whether my master sent the money. it was essential that i go to india to learn certain lessons and to set the stage for the work which he had told me years before that i could do for him. i do not know and i have never even asked him, because it is not one of the things which matter. i wrote to my people asking if i might go meaning to go anyway, but wanting to do things- 38- the unfinished autobiography copyright 1998 lucis trust correctly and at least be polite. my aunt, mrs. clare parsons, wrote that she approve

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

o be as follows: law i all disease is the result of inhibited soul life, and that is true of all forms in all kingdoms. the art of the healer consists in releasing the soul, so that its life can flow through the aggregate of organisms which constitute any particular form. it is interesting to note that the attempt of the scientist to release the energy of the atom is of the same general nature as the work of the esotericist when he endeavours to release the energy of the soul. in this release the nature of the true art of healing is hidden. herein lies an occult hint. in the fourth place, we will consider the physical body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the wor

ot held responsible. 3. the effect upon his physical body of the planetary life, which is the expression of the life of the planetary logos, who is an evolving entity. the implications of this are largely beyond our ken, but the effects are discernible. i am not interested primarily in training individuals in order to make them more efficient healers. it is group healing at which i aim, and it is the work which is done in formation which interests me at this time. but no group of people can work as a unit unless they love and serve each other. the healing energy of the spiritual hierarchy cannot flow through the group if there is disharmony and criticism. the first work, therefore, of any group of healers, is to establish themselves in love and to work towards group unity and understanding

understanding. i would like to point out here the need for patience as a healing group integrates and the auras of the group members blend. it takes a little time for people to learn to work together in perfect understanding and impersonality, and at the same time to achieve, during their work, a one-pointedness which will produce the needed group rhythm a rhythm of such unity and intensity that the work can synchronise internally. aspirants and students as they work along these lines must train themselves to think as a group, and to give to the group (without a niggardly or reticent spirit) the best that is in them, and also the fruit of their meditation upon these matters. i might also add that these instructions must be as concise as possible. i shall have to endeavour to put much trut

n of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agitation of the patient's astral body, and so enable the patient to take right action, whilst the radiation of the vital body, working through the splenic centre, will aid in organising the patient's force-body and so facilitate the work of healing. therefore, the healer has the duty of rendering himself effective, and according to what he is, so will be the effect upon the patient. when a healer works magnetically and radiates his soul force to the patient, that patient is enabled more easily to achieve the end desired which may be complete healing, or it may be the establishing of a state of mind which will enable the p

ions of the physicians is great. they are dealing all the time with urgent conditions and dangerous effects of causes which are not apparent on the surface. under these methods, the patient is in the hands of an outside party, and should be passive, quiescent and negative- 10- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust secondly, there is the appearance of the work and methods of the modern psychologist, who seeks to deal with subjective conditions and to straighten out those wrong attitudes of mind, those inhibitions, psychoses, and complexes which bring about the outer states or disease, the morbid conditions and neurotic and mental disasters. under this method, the patient is taught to cooperate as much as he can with the psychologist, so that he

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

hat is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and eternal cosmos yields the other pivot for the axis around which the new synthesis can move and grow. there is a remedy for "the sickness of modern man" and many of its constituents are found in this book on the education of the future. the implementation of the principles involved is the work of humanity itself. that its theories are not beyond the need and grasp of contemporary educationists is borne out by the fact that steps are already taken in several places for the setting up of experiments in education which are to express the need for synthesis. as an example of this development there is the "self-survey" project financed by the ford foundation out of which has come a

will permit them to participate with interest in all that transpires in the three worlds of human affairs. it is all the above, but should also be much more. v. education has three major objectives, from the angle of human development: first, as has been grasped by many, it must make a man an intelligent citizen, a wise parent, and a controlled personality; it must enable him to play his part in the work of the world and fit him for living peaceably and helpfully and in harmony with his neighbours. second, it must enable him to bridge the gap between the various aspects of his own mental nature, and herein lies the major emphasis of the instructions which i am now purposing to give you. in the esoteric philosophy we are taught, as well you know, that on the mental plane there are three as

hen the objective of the educational process imposed upon the subject will be to make the mind nature the dominating factor, and the astral body then becomes that which is impressed by, and is sensitive to, environing conditions, but is under the control of the mind. if the mind is the centre of personality attention, then the soul activity must be brought into fuller expression; and so on and on the work proceeds, progress being made from point to point until the top of the ladder has been reached. it might be noted here that this entire exegesis of the mind and of the needed bridge building is but the practical demonstration of the truth of the occult aphorism that "before a man can tread the path he must become that path itself" the antahkarana is the path symbolically. this is one of t

inkers of the race. the right direction of this already developed tendency is the aim of all true education. the nature of ideas, the modes of intuiting them, and the laws which should govern all creative work are its goals and objectives. thus we come to the world of attributes which supplement the activity of the three aspects, in the same way that the three major rays are enhanced and aided by the work of the four minor rays. these four attributive unfoldments in man, through the activity of the soul in manifestation, are: 4. the attribute of harmony, produced through conflict. this leads to release and to the eventual power to create. this is one of the attributes which education should deal with from the angle of the intuition and should hold before its exponents as personality and gr

materialises his visions and his dreams and brings his ideas into being. this he does through the activity of the lower concrete mind. the true work of education is to train the lower man in right discrimination and true sensitivity to the vision, so that he can build true to the purpose of his soul and produce upon the earth that which will be his contribution to the whole. it is right here that the work of modern education has to begin. not yet can man work with intelligence in the world of ideas and of patterns; not yet is he sensitive to the true spiritual values. this is the goal for the disciple, even though the masses cannot yet function on these levels. the first thing that must be done is to train the child- 20- education in the new age copyright 1998 lucis trust in the correct us

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

nd the urgency of humanity's cry grows stronger in their ears. i have given you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love of god transmute your lives. for many years i have been looking ahead with definite planning and intent to the work which began in the late summer of 1936. i have sought with the knowledge of some of you to prepare you all as a group for an active participation in this future work. as i enter upon the task of preparing you for future increased usefulness and for closer cooperation, i must myself perforce take certain risks, and there must be established between us a trust which will be based not on sec

training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up with adequacy then to proceed with the work of esoteric training. it is the same with groups; these are tested and tried in connection with the group personality, and upon the response depends the future activity of both the group and its master and teacher. but it is the group, as you see, which decides procedure. i have endeavoured to remove out of this group those elements which might perchance have handicapped it, and which the

f standing as a group in the "head's clear light" that it is permissible for a disciple to bring into the picture personal sensitivities of thought, and this only because of a group temporary limitation. i have pointed out along what lines there has been failure, not because i seek to put the emphasis upon failure or to enlarge upon it, but because clarity of thought and of vision is necessary if the work is to go forward in a reorganised and more vital manner. if this new seed group measures up to requirements, then there may again arise correspondences to the original groups as planned. they will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group. the work to be done by us in joint cooperation (as regards your training) was or

our training) was organised by me into seven teaching units: i. definite planned meditation. ii. teaching upon the subject of initiation. iii. training in telepathy. iv. consideration of the problems of humanity. v. teaching anent the etheric body. vi. added to the above, i seek to give each of you a measure of individual help and instruction. vii. as time goes on, i will convey information anent the work of the masters' ashrams and their planned externalisation. i am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. one period (the most important) must be given to the general group meditation, and the other to that meditation which i feel will enable you to function as an integrated personality, fused and blended in consciousness wi

to make in order to reach your minds and teach you? when, for instance, i seek to send out these instructions i have to make the following preparation. first, i seek to ascertain the mental state and preparedness of the amanuensis, a.a.b, and whether the press of the other work upon which she is engaged in connection with the plan of the spiritual hierarchy permits of her right reception; for if the work is exerting extreme pressure and if she is occupied with urgent problems, it may be needful for me to wait until such time as circumstances give her the needed leeway both of time and strength, and of mental detachment. my own sphere of occult work must also come under consideration. then, having established a rapport with her, i have three things to do. first, i must gather the group of

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth int

apparatus- 10- the externalisation of the hierarchy copyright 1998 lucis trust the great need, therefore, is not that we should cease to consult and train our psychics and mediums, but that we should train them rightly and guard them intelligently and so link, through their means, the two worlds of the physical and the astral*(1) ii. esoteric schools and disciplines our second question relates to the work of the esoteric schools or "disciplines" as they are sometimes called, and the training and safeguarding of the aspirants found working in them. i would like first of all to make one point clear. the great hindrance to the work of the majority of the esoteric schools at this time is their sense of separateness and their intolerance of other schools and methods. the leaders of these school

morya or the master k.h, form one school and are part of one "discipline" there is therefore no essential conflict of interests, and on the inner side if they are in any way functioning effectively the various schools and presentations are regarded as a unity. there is no basic difference in teaching, even if the terminology used may vary, and the technique of work is fundamentally identical. if the work of the great ones is to go forward as desired in these days of stress and of world need, it is imperative that these various groups should begin to recognise their real unity in goal, guidance and technique, and that their leaders should realise that it is fear of other leaders and the desire that their group should be numerically the most important which prompts the frequent use of the w

rkers and secretaries will meet with each other and learn to know and understand each other. some day this recognition and understanding will bring them to the point where they will endeavour to supplement each other's efforts, exchange ideas with each other, and so in truth and in deed constitute one great college of esotericism in the world, with varying classes and grades but all occupied with the work of training aspirants and preparing them for discipleship, or superintending the work of disciples as they prepare- 11- the externalisation of the hierarchy copyright 1998 lucis trust themselves to take initiation. then will cease the present attempts to hinder each other's work by comparison of methods and of techniques, by criticism and defamation, by warning and the cult of fear, and t

pon the physical plane. this would at first be necessarily on a small scale, and the recognition will be confined to the aspirants and disciples. increasingly the new group of world servers will be active in every nation and found functioning throughout the entire world. the two thoughts which i seek to impress upon your minds are, first, the re-establishing of this closer relation, and secondly, the work of a practical kind that each of you can do to bring about this general recognition. i seek to emphasise the point that the final activity which will bring about this spiritual event must come from the outer plane of physical life. all of us who are occupied with the plan for "the next three years" are seeking earnestly for those who can help us and to whom appeal can be made for the putt

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

at circumstances may be irradiated and fellow pilgrims helped. students should familiarise themselves with the "energy concept" and learn to regard themselves as energy units displaying certain types of energy. in this connection it should be borne in mind that when spiritual energy and material energy (the two opposite poles) are brought into relationship, a third type of energy is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these t

world of form, in a comprehension of the lives which compose it, and in an ability to hear the voice of the "formless one" above the strife of all the lower voices, comes the opportunity for the aspirant to escape from the dominance of matter. this is the true magical work, my brothers, the understanding of the sounds of all beings, and the ability to speak the language of the soul is the clue to the work. these faculties rightly used impose upon these lesser lives that control which will lead to the final liberation, and which will- 6- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust in due time, lead these lives themselves into the realm of self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if

ordered regulation of the life comes eventual synthesis and the right control of time with all that eventuates therefrom. in the right elimination of that which is secondary, and in a sense of rightly adjusted proportion comes that accuracy and one-pointedness which is the hallmark of the occultist. in the right aspiration at the appointed time comes the necessary contact and the inspiration for the work that has to be done. in the steady adherence to self-appointed rules comes the gradual refining of the instrument and the perfecting of the vehicles that will be to the master the medium of help among many little ones. i commend the above thought to you knowing that you will apprehend the implications and will seriously consider the purport of my remarks. the world today is in the throes

throes of agony. just as in the evolving ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition and understanding. introductory statement- 7- a trea

of god" this is the esoteric definition which i offer you. this stage can be called the attainment of the will-to-be, not being as an individual expression but being as an expression of the whole all-inclusive, nonseparative, motivated by goodness, beauty and truth and intelligently expressed as pure love. all these stages are achieved by the attainment of one point of tension after another, and the work thus carried forward into the realm of the dynamic steadfast will. this will, as it is progressively developed, works ever from a constant point of tension- 33- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust we come now to the consideration of a subject which always proves exceedingly difficult to students: the nature of the word, the a.u.m

ALICE BAILEY THE LABOURS OF HERCULES

ay for all time the nature of the training and attainments which characterize the man who is nearing liberation. he stands for the incarnated, yet not perfected, son [5] of god, who definitely takes the lower nature in hand and willingly subjects it to the discipline which will eventually produce the emergence of divinity. out of an erring but sincerely earnest human being, intelligently aware of the work to be accomplished, a world savior is formed. two great and dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that ra

he veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and as that period in a man's experience in which he is definitely self-conscious. it is the stag

hich are possible to many thousands now. it will become apparent also how curiously applicable to modern conditions are the various details of the dramatic and oft-times amusing story of his efforts upon the path of ascension. each one of us is an embryo hercules, and each one of us faces the identical labors; each of us has the same goal to achieve and the same circle of the zodiac to encompass. the work to be done has for its prime objective the- 9- the labours of hercules elimination of all fear and the control of the natural forces of the human nature. these hercules has to face in every possible combination before he climbs the mount of initiation in capricorn and becomes the server of humanity. competition and selfish objectives have to be completely changed and eliminated, and we sh

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

nd an earthly mother and so, as with all sons of god, we find the same basic symbology emerging. they typify in their persons the essential duality of god in manifestation, of life in form, of soul in body, and of spirit and matter. this duality is the glory of humanity and also constitutes the problem which every human being has to solve. father-spirit and mother-matter meet together in man, and the work of the- 14- the labours of hercules disciple is to withdraw himself from the bonds of the mother and thus respond to the love of the father [18] this duality is also brought out in the fact that he was one of twins. we read that one twin was born of an earthly father, and that the other was the son of zeus. this is the great realization that comes to every developed and self-aware human b

AN INTRO TO STUDY OF THE KABALAH

har" or" sohar" spelled in hebrew zhr or zuhr "the book of splendour" or of "light" is a collection of many separate treatises on the deity, angels, souls and cosmogony. its authorship is ascribed to rabbi simon ben jochai, who lived a.d. 160; he was persecuted and driven to live in a cave by lucius aurelius verus, co-regent with the emperor marcus aurelius antoninus. some considerable portion of the work may have been arranged by him from the oral traditions of his time: but other parts have certainly been added by other hands at intervals up to the time when it was first published as a whole by rabbi moses de leon, of guadalajara in spain, circa 1290. from that time its history is known; printed editions have been issued in mantua, 1558, cremona, 1560, and lublin, 1623; these are the thr

ANALYSIS OF THE 5 6 INITIATION

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

APOCALYPSE MOSES

r adam was, the chariot halted and the seraphim. 4 and i beheld golden censers, between your father and the chariot, and all the angels with censers and frankincense came in haste to the incense-offering and blew upon it and the smoke of the incense veiled the firmaments. 5 and the angels fell down and worshipped god, crying aloud and saying, ja'el, holy one, have pardon, for he is thy image, and the work of thy holy hands' chapter 34. 1 and i eve beheld two great and fearful wonders standing in the presence of god and i wept for fear, and i cried aloud to my son seth and said, 2 'rise up, seth, from the body of thy father adam and come to me, and thou shalt see a spectacle which no man's eye hath yet beheld' chapter 35. 1 then seth arose and came to his mother and to her he saith 'what is

APOCRYPHON OF JOHN

thus the whole creation was made blind, in order that they may not know god, who is above all of them. and because of the chain of forgetfulness, their sins were hidden. for they are bound with measures and times and moments, since it (fate) is lord over everything "and he (the chief archon) repented for everything which had come into being through him. this time he planned to bring a flood upon the work of man. but the greatness of the light of the foreknowledge informed noah, and he proclaimed (it) to all the offspring which are the sons of men. but those who were strangers to him did not listen to him. it is not as moses said 'they hid themselves in an ark (gn 7: 7, but they hid themselves in a place, not only noah, but also many other people from the immovable race. they went into a p

ARADIA GOSPEL OF THE WITCHES

other deities of the roman mythol-ogy, as connected with divination, still survives among the italians of the people, i may mentionthat after this work went to press, i purchased for two soldi or one penny, a small chapbook in whichit is shown how, by a process of conjuration or evocation and numbers, not only diana, but thirty-nine other deities may be made to give answers to certain questions. the work is probably takenfrom some old manuscript, as it is declared to have been discovered and translated by p. p .francesco di villanova monteleone. it is divided into two parts, one entitled circeand the othermedea. page 74 then he was overwhelmed with shame, and said, ere long the whole town will be here to witnessmy defeat. however, i will make one last appeal. so he cried: oh, vecchia! tho

foundin what i have collected and printed. yet i would urge that it would be worth while to arrange andedit it all into one work, because it would be to every student of archaeology, folk-lore, or history ofgreat value. it has been the faith of millions in the past it has made itself felt in innumerable tradi-tions, which deserve to be better understood than they are, and i would gladly undertake the work ifi believed that the public would make it worth the publishers outlay and pains.it may be observed with truth that i have not treated this gospel, nor even the subject of witchcraft,entirely as folk-lore, as the word is strictly defined and carried out; that is, as a mere traditional factor thing to be chiefly regarded as a variant like or unlike sundry other traditions, or to be tabulat

cain, and the spells of the holy-stone, rue, and verbena, constituting, as the text declares, the regular church-service, so to speak,which is to be chanted or pronounced at the witch-meetings. there are also included the very curi-ous incantations or benedictions of the honey, meal, and salt, or cakes of the witch-supper, which iscuriously classical, and evidently a relic of the roman mysteries.the work could have been extended ad infinitumby adding to it the ceremonies and incantationswhich actually form a part of the scripture of witchcraft, but as these are nearly all or at least ingreat number to be found in my works entitled etruscan-roman remainsand legends offlorence, i have hesitated to compile such a volume before ascertaining whether there is a suffi-ciently large number of the

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ing novice and knight beneficent of the holy city. it laid claim on a spiritual consanguinity only in respect of the templar chivalry, apart from succession and historical connection, but it retained a certain root, the poetic development of which is in werner's sons of the valley already mentioned, being the existence from time immemorial of a secret order of wise masters in palestine devoted to the work of initiation for the building of a spiritual city and as such the power behind the temple, as it was also behind masonry. in conclusion as to this part of my subject, the combined influence of the templar element in the chapter of clermont and that of the strict observance which superseded it had an influence on all continental masonry which was not only wide and general, but lasting in

BALANCE J

ry artist jose ameringo that i turn to find a comparison with spare s graphic art. as a learned practitioner of the cult of ayahuasca, ameringo has undertaken extensive shamanic training as a vegetalisa and is skilled at psychic healing, astral travel and other more arcane practises. he also paints, and his highly coloured depictions of the psychic realms contain striking thematic similarities to the work of spare. transformations of man into animals along with animal totems and familiars populate his dense pictures. there are also numerous chthonic serpent, snake and large dragonlike creatures in his work, in addition to spirit portraits and the inclusion of multicoloured auras and rainbows. it has been left to anthropology to find precise meanings in all these various phenomena depicted

t it is an excellent idea to take one s time to savour the atmospheres that the pictures exude, and to take in the strange nourishment that they provide upon careful examination. it is a very rare feast indeed that they are gathered here together. and i recommend that if at all possible you come back and take a second or a third look at the exhibition. a primary reason to do so is to perceive how the work continually changes for the viewer. the extraordinary metamorphic qualities of spare s work are best pronounced when viewed in conjunction with other people. i have experienced marvelous revelations taking place in the pieces in my own collection, seeing one set of subtle attributes with one person, and having an entirely new set revealed to me as i viewed them with someone else. very oft

BALANONES TEMPLE OF SET FAQ

egree wears a black medallion. this is a member who not only has shown all of the qualities of an advanced second degree member, but who has also been chosen by set to serve in his priesthood. this member has demonstrated abilities in working with and representing set and the temple of set. we title this degree "priest" another way of putting this: the third degree setian has become resonate with the work of set. he or she is directly empowered by set and charged him to expand the setian experience- this includes everything form running the temple, which belongs to its priesthood, to a variety of scholarly, artistic, or (obviously) magical endeavors to increase the setian mindscape. third degrees can represent the temple in most matters. if you have any questions concerning the temple of s

able distance of his location (which there probably isn't) ever manage to have enough contact with a priest of the temple to be reconized as an adept? from "koyote, date: fri, 18 dec 1998 (all of this is from the p.o.v. of a first degree setian with little face to face contact due to where i am and my job hours- i work most on weekends) recognition, you should remember, is just that- recognition. the work must be done by you. communicating that can take many forms other than direct f2f. publishing articles in the various newsletters, communicating with other initiates via direct email, phone conversations, and attending larger gatherings (which occur in the continental us many times each year) are all adequate. from "fun fear, date: sat, 19 dec 1998, as an isolated setian, i had similiar c

BASIL VALENTINE TWELVE KEYS

se its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air operates through the medium of the fire. earth without water can produce nothing, nor can water quicken anything into growth without earth; and as earth and water are mutually indispensable in the production of fruit, so

s soon as the spring comes, and the cold is vanquished by the power of the sun, everything is restored to life, the trees and herbs put forth buds, leaves, and blossoms, the hibernating animals creep forth from twelve keys of basil valentine 49 of 95 their hiding places, the plants give out a sweet fragrance, and are adorned with a great variety of many coloured flowers; and the summer carries on the work of the spring, by changing its flowers into fruit. thus, year by year, the operations of the universe are performed, until at length it shall be destroyed by its creator, and all the dwellers upon earth shall be restored by resurrection to a glorified life. then the operations of earthly nature shall cease, and the heavenly and eternal dispensation shall take its place. when the sun in th

othing to perfection, but is almost sure to spoil that which he has in hand. remember, then, that if our stone be not sufficiently matured, it will not be able to bring anything to maturity. the substance is dissolved in a bath, and its parts reunited by putrefaction. in ashes it blossoms. in the form of sand all its excessive moisture is dried up. maturity and fixity are obtained by living fire. the work does not actually take place in the bath of st. mary, in horse v dung, in ashes, or in sand, but the grades and regimen of the fire proceed after the degrees which are represented by these the stone is prepared in an empty furnace, with a threefold line of circumvallation, in a tightly closed chamber. it is twelve keys of basil valentine 66 of 95 subjected to continued coction, till all m

BEHOLDERS OF NIGHT

the grimoire of the fallen, which was long ago scribed in the blood of our spiritual ancestors, those who walk the ahrimanic path long ago, when the deserts whispered the timeless name of azazel, called our father and lilith, the very womb of our birth and initiation. i) the left hand path that the luciferian tradition is awakening from european traditional craft is nothing new, the emergence of the work in america leads to a left hand path approach to the path of the wise. considering much of the witchcraft tradition is a conglomeration of various magical traditions, the term witchcraft is as universal as its language. in the past, witchcraft and wicca was originally intended to be a shadow unto light way of living, from which the essence of the self is propagated in ones own will, desir

f trust and dissolution in a tyrant father who demands faith. the black flame is the immortal essence of the self, the true will as which emerged from the fountains of the wells of darkness. the black flame is the light which brings the watchers close to us, that we may drink of their cups of ecstasies, the skulls and the secrets they contain therein. the black flame itself is illuminated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we ar

luciferic divinity, from then liberation is an available process of the divine gift. iii) saturn, the watchers and luciferian spirits the saturnian mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the sabbatic gnosis itself is closely related by means of effective initiatory material. the luciferian path itself is reflective of this gnosis, known by the essence of exploration and self-discovery through the saturnian sphere. the work of saturn itself is one connected with the left hand path. as the saturn sphere is connecte

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

pledges] of the eight thousand companions469 [be fulfilled].470 [may the spiritual pledges] of the wealth protecting vow-holders [be fulfilled. may the spiritual pledges of the messengers of the four activities [be fulfilled [322] bhyo! the red castle leather sways from side to side.471 the red silk flag flutters.472 the red banner spreads out wide.473 the shot arrow of the haughty ones rises.474 the work of the butcher is enjoyed.475 the exclamations of bartering476 are humming.477 bhyo! may the spiritual pledges of the high-ranking lord be fulfilled. in the presence of the master padma[sambhava, while one considers the promised spiritual pledge, the line of trisong deutsen with the transmission of the vow-holding yogins maintains the single vow and cuts the lineage which harms the body

BLAVATSKY H P ANTHROPOGENESIS

arranged and made to correspond to the object in design, consists at last in number, extension, mass, weight; co-ordinate relation of movements, then harmony of music, must consist altogether by number, that is (s'ph-r. by sippor (s'phor) is to be understood the words of alhim whereunto joins or adapts itself the design of the frame or form of construction; for example, it was said 'let light be' the work became as the words were spoken, that is, as the numbers of the work came forth" this is materialising the spiritual without scruple. but the kabala[[vol. 2, page] 42 the secret doctrine. was not always so well adapted to anthropo-monotheistic conceptions. compare this with any of the six schools of india. for instance, in kapila's "sankhya" philosophy, unless, allegorically speaking, pur

lectures on the indian literature" p. 253, by prof. a. weber; in trubner's asiatic series* even the maya indians of guatemala had their zodiac from untold antiquity. and "primitive man acted in the same manner independently of time or locality in every age" observes a french writer[[vol. 2, page] 51 what the earth-whirl produced. tioned was compiled by two very learned brahmins* in 1884 and 1885. the work is proclaimed by the best pundits as faultless- from the brahmanical standpoint- and thus far relates to the chronology of the orthodox teachings. if we compare its statements with those made several years earlier in "isis unveiled" with the fragmentary teachings published by some theosophists, and with the present data derived from the secret books of occultism, the whole will be found t

into triads, usually males (sexless, rather; the semites also had triadic deities, but introduced sex (p. 246- or phallicism. with the aryans and the earliest akkadians all things are emanations through, not by, a creator or logos. with the semites everything is begotten[[footnote(s* whence the identity of the ideas? the chinese have the same traditions. according to the commentator kwoh p'oh, in the work called shan-hai-king "wonders by sea and land" a work which was written by the historiographer chung ku from engravings on nine urns made by the emperor yu (b.c. 2255, an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. gould, in his "mythical monsters" p. 27, giving the names of some authors o

soul (ii. 7, all of which readings[[vol. 2, page] 82 the secret doctrine. are implied in the plural number of the elohim "the first man is of the earth, the second (the last, or rather highest) is from heaven" says paul in i. corinthians xv. 47. in the aryan allegory the rebellious sons of brahma are all represented as holy ascetics and yogis. re-born in every kalpa, they generally try to impede the work of human procreation. when daksha, the chief of the prajapati (creators, brings forth 10,000 sons for the purpose of peopling the world, narada- a son of brahma, the great rishi, and virtually a "kumara" if not so in name- interferes with, and twice frustrates daksha's aim, by persuading those sons to remain holy ascetics and eschew marriage. for this, daksha curses narada to be re-born a

hirty-three crores of gods" and he adds suggestively "these beings, as may be naturally inferred have a certain affinity with one of the three component upadhis (basic principles) into which we have divided man (vide theosophist, feb, 1887, et seq) the names of the deities of a certain mystic class change with every manvantara. thus the twelve great gods, jayas, created by brahma to assist him in the work of creation in the very beginning of the kalpa, and who, lost in samadhi, neglected to create- whereupon they were cursed to be repeatedly born in each manvantara till the seventh- are respectively called ajitas, tushitas, satyas, haris, vaikunthas, sadhyas, and adityas: they are tushitas (in the second kalpa, and adityas in this vaivasvata period (see vayu purana, besides other names for

BLAVATSKY H P COSMOGENESIS

ects dealt with in them. a large quantity of material has already been prepared, dealing with the history of occultism as contained in the lives of the great adepts of the aryan race, and showing the bearing of occult philosophy upon the conduct of life, as it is and as it ought to be. should the present volumes meet with a favourable reception, no effort will be spared to carry out the scheme of the work in its entirety. the third volume is entirely ready; the fourth almost so. this scheme, it must be added, was not in contemplation when the preparation of the work was first announced. as originally announced, it was intended that the "secret doctrine" should be an amended and enlarged version of "isis unveiled" it was, however, soon found that the explanations which could be added to tho

rived from, the greek, according to lempriere and other scholars? about 1820, prof. max muller tells us, the sacred books of the brahmans, of the magians, and of the buddhists "were all but unknown, their very existence was doubted, and there was not a single scholar who could have translated a line of the veda. of the zend avesta, or. of the buddhist tripitaka, and now the vedas are proved to be the work of the highest antiquity whose 'preservation amounts almost to a marvel (lecture on the vedas. the same will be said of the secret archaic doctrine, when proofs are given of its undeniable existence and records. but it will take centuries before much more is given from it. speaking of the keys to the zodiacal mysteries as being almost lost to the world, it was remarked by the writer in "i

key must be turned seven times before the whole system is divulged. we will give it but one turn, and thereby allow the profane one glimpse into the mystery. happy he, who understands the whole" the same may be said of the whole esoteric system. one turn of the key, and no more, was given in "isis" much more is explained in these volumes. in those days the writer hardly knew the language in which the work was written, and the disclosure of many things, freely spoken about now, was forbidden. in century the twentieth some disciple more informed, and far better fitted, may be sent by the masters of wisdom to give final and irrefutable proofs that there exists a science called gupta-vidya; and that, like the oncemysterious sources of the nile, the source of all religions and philosophies now

nearer to our planet, the emanation becomes more and more shadowy, until upon touching the ground it is as black as night[[footnote(s* the name is used in the sense of the greek word[[anthropos[[vol. 1, page] xliii introductory. the "very old book" is the original work from which the many volumes of kiu-ti were compiled. not only this latter and the siphrah dzeniouta but even the sepher jezirah* the work attributed by the hebrew kabalists to their patriarch abraham, the book of shuking, china's primitive bible, the sacred volumes of the egyptian thoth-hermes, the puranas in india, and the chaldean book of numbers and the pentateuch itself, are all derived from that one small parent volume. tradition says, that it was taken down in senzar, the secret sacerdotal tongue, from the words of th

to those already given have led me to touch upon them. every reader will inevitably judge the statements made from the stand-point of his own knowledge, experience, and consciousness, based on what he has already learnt. this fact the writer is constantly obliged to bear in mind: hence, also the frequent references in this first book to matters which, properly speaking, belong to a later part of the work, but which could not be passed by in silence, lest the reader should look down on this work as a fairy tale indeed- a fiction of some modern brain. thus, the past shall help to realise the present, and the latter to better appreciate the past. the errors of the day must be explained and swept away, yet it is more than probable- and in the present case it amounts to certitude- that once mo

BLUE EQUINOX

d sufficient. the law of thelema is given in the book of the law [equinox i, vii and x. the equinox has been founded to promulgate and demonstrate this law. the equinox 10 the a.a, or great white brotherhood, through whom this law was obtained, is a body of the highest initiates, pledged to aid mankind. it offers instruction in the way of spiritual progress and illumination to individual seekers. the work of the a.a. is called scientific illuminism. this may be briefly expressed by quoting its motto .the method of science: the aim of religion. each seeker is taught how to realise truth for himself, by means accurate and well-tested. the o.t.o. is the first of the great religious societies to accept the law. it trains groups by way of progressive initiation. the equinox publishes all instru

t cardinal illusion which it is the very object of love to dissipate. liber cl 113 in the achievement of love are two principles, that of mastering, and that of yielding. but the nature of these is hard to explain, for they are subtle, and are best taught by love himself in the course of the operations. but it is to be said generally that the choice of one formula or the other is automatic, being the work of that inmost will which is alive within you. seek not then to determine consciously this decision, for herein true instinct is not liable to err. but now i end, without further words: for in our holy books are written many details of the actual practices of love. and those are the best and truest which are most subtly written in symbol and image, especially in tragedy and comedy, for th

express it: but always in vain. yet those that were ready to apprehend the nature of this light have understood by sympathy: and so shall it be with you who read this little book, loving it. however, be it known unto you that the best of all instruction on this matter, and the word best suited to the on of horus, is written in the the book of the law. yet also the book ararita is right worthy in the work of light, as trigrammaton in that of will, cordis cincti serpente in the way of love, and liberi in that of life. all these books also concern all these four gifts, for in the end you will see that every one is inseparable from every other. i wish to write to you with regard to the number 93, the number of qelhma. for it is not only the number of its interpretation agaph, but also that of

ically and harmoniously. the second exercise as the rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of .the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously

a.a. instructions. from january 30th, 1911, to april 30th of that year, he kept a scientifically tabulated diary and during the prescribed three months he never missed a day in the performance of his appointed task. his results, during this period, were perhaps not of a very startling nature, but, as any true student learns, it is the long and continued .grind. the determined effort to carry out the work in hand or task set, in spite of every obstacle that may arise, that really counts when it comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had

BOOK OF ENOCH

d to destroy the impious, and to contend with all flesh concerning everything that the sinners and the impious have done and wrought against him. 2) god's laws 2.1] contemplate all the events in the sky; how the lights in the sky do not change their courses, how each rises and sets in order, each at its proper time, and they do not transgress their law. 2.2] consider the earth and understand from the work that is done upon it, from the beginning to the end, that no work of god changes as it becomes manifest. 2.3] consider the summer and the winter; how the whole earth is full of water and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appear withered and all their leaves are stripped- with the exception of the fourteen trees, which are not stripped, wh

and all the nations shall serve and bless me and all shall worship me. 10.22] and the earth will be cleansed from all corruption, and from all sin, and from all wrath, and from all torment; and i will not again send a flood upon it, for all generations, forever. 11.1] and in those days, i will open the storehouses of blessing, which are in heaven, so that i may send them down upon the earth, upon the work, and upon the toil, of the sons of men. 11.2] peace and truth will be united, for all the days of eternity, and for all the generations of eternity. 5) enoch meets the holy watchers (pages 23-24) this section describes how enoch became involved. enoch describes how representatives of the watchers approached him, while praying (12.3. they gave him a message to pass on to the runaways. the

ch of these smaller gates, the stars of heaven pass, and go towards the west, on the path that has been shown to them. 36.4] and when i saw, i blessed, and i will always bless the lord of glory, who has made great and glorious wonders so that he might show the greatness of his work, to his angels, and to the souls of men, so that they might praise his work. and so that all his creatures might see the work of his power, and praise the great work of his hands, and bless him forever! 10) the book of methuselah (pages 46-48) this short section has many interesting features. the story is set some years later. methuselah is now head of the family (since enoch went off to live with the angels (see 81.6, a year after he wrote the book. methuselah's son lamech is now grown up, and his first son is

BOOK OF BLACK SERPENT

r initiates of the golden dawn isis- urantia temple. the original essay, concerning the qlippoth can be found in r.a.gilbert's "the sorcerer and his apprentice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time of the working and the three days preceding the actual experiments. it is not needful to remain pure [or chaste] in this work, for it is the end of this work that all should be satisfied and without want. let it suffice that one who conducts this work spend a goodly

this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time of the working and the three days preceding the actual experiments. it is not needful to remain pure [or chaste] in this work, for it is the end of this work that all should be satisfied and without want. let it suffice that one who conducts this work spend a goodly time in thought cogent to the work. it is important that whoever does this work takes the time to remove all obstacles which may interfere with the completion of the work; this is very important- for, if you cannot do the work in its entirety it is better never to commence. the instruments of the art. the instruments of this art are few, but must be acquired before you begin the convocations of the spirits. these appurtena

he separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of the ocean, in the fourth circle is the false sea. upon the right hand

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

e light of the full moon and to dance around the field astride pitchforks, poles and broomsticks; riding them like hobby-horses. they would leap high in the air as they danced, to show the crops how high to grow. a harmless enough form of sympathetic magick. but the church claimed not only that they were working against the crops, but that they actually flew through the air on their poles. surely the work of the devil! in 1484 pope innocent viii produced his bull against witches. two years later two infamous german monks, heinrich institoris kramer and jakob sprenger, produced their incredible concoction of anti-witchery, the malleus maleficarum (the witch hammer. in this book definite instructions were given for the prosecution of witches. however, when the book was submitted to the theol

at is written! as you come to the different rituals in this workbook, copy them into your own book. by the time you've worked through this entire book your book of shadows will be complete. consecration of tools the tools you have made plus any jewelry you might make carry a variety of vibrations. before using your tools, therefore, it is necessary to ritually cleanse them and to dedicate them to the work you will be using them for. this is done through a "sprinkling and censing. when you charge your salt and then mix it with the water, it becomes, in essence "holy water. together with the smoke of the incense, this acts as a spiritual cleansing agent. the first thing you will consecrate will be your knife, or athame, since you will need that for regularly casting the circle and for genera

energy down through the instrument and into the circle as possible. give a good, thorough sprinkling and censing. magick is done at the esbat circle, of course, so the esbat and/or full/new moon ceremony will be conducted, followed by the cakes and ale. at this latter the coven will discuss fully what work (magick) is to be done and exactly how it is to be done. then just before actually starting the work let the priest/ess once more go around the circle with sword or athame, to reinforce it (second sprinkling and censing not necessary, however. a few moments should then be spent meditating on the whole picture of what is to be done. as you will see, below, in the actual working of the magick you will be concentrating on the end result but for now, right at the start, meditate on all that

st be directed towards the same end. whether from a group or from an individual witch, the power generates and collects in the form of a cone, over the circle. once sufficient power has been produced, then this cone of power can be directed. whenever you are working magick, make sure that you are not going to be disturbed. you are going to be putting all your energies, all your concentration into the work you are doing. you cannot do this if, at the back of your mind, you are worrying that someone will discover you, that the neighbors will complain about noise, that the telephone will ring (take it off the hook, or that you will, in some way, be interrupted. be secure. dancing and chanting there are several ways of building up the power within your body, before releasing it. i will start b

none, do what thou wilt. donot do any magick that will harm anyone in any way whatsoever, or interfere with their free will. if in doubt; don't do it. it is often a good idea, especially when working on something very important (of course you shouldn't be wasting your time and effort on anything unimportant anyway, such as a healing, to work at it over a period of time. for example, you could do the work once a week throughout the moon's phase. let's say that the new moon falls on july 30th and the full moon on august 15th. then you could start your magick on august 1st, repeat it on the 8th and do a final working on the night of the full moon itself, the 15th. days of the week can play a part too. for example, friday is always associated with venus who, in turn, is associated with love

BUDGE E

reatise which describes the tuat, the underworld that the boat of the sun god, ra, traverses during the night hours. each chapter deals with one of the twelve hours of the night. a hallucinogenic travelogue of the netherworld, this extensively illustrated book depicts hundreds of gods and goddesses that appear nowhere else in the literature. title page note contents the book am-tuat: the title of the work chapter i: the first division of the tuat, which is called net-ra chapter ii: the second division of the tuat, which is called urnes chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut chapter iv: the fourth division of the tuat, which is called ankhet-kheperu chapter v: the fifth division of the tuat, which is called ament chapter vi. the sixth division of

er ix. the ninth division of the tuat, which is called best-aru-ankhet-kheperu chapter x. the tenth division of the tuat, which is called metet-qa-utchebu chapter xi. the eleventh division of the tuat, which is called re-en-qerert-apt-khatu chapter xii. the twelfth division of the tuat, which is called then-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge

standard. 25, 26. the gods meh-maat and neter-neferu. the text which refers to the above reads "those who are in this picture in the tuat have the flesh of their own bodies, and their souls speak p. 55 over them, and their shadows are united unto them, and after this great god hath addressed them, they speak to him, and they say words of praise to him, and they weep after he hath passed them by. the work which is theirs in amentet is to take vengeance upon the seba fiend of ra, to make nu to come into being, to make hap (i.e, the nile) to flow, and when click to view third hour. lower register. gods nos. 1-6. he hath come forth in the earth from them, they send forth their voice, and take vengeance upon the seba fiend. whosoever knoweth [these things] shall, when he passeth by these being

ds. the text relating to the above reads- p. 59 "those who are in this picture [and those who are in] the house of tet praise this great god, and when this great god hath sent forth words to them, they come to life, for when he hath called to them and hath sent forth his words to them [they have] their water, and they receive their due (literally, heads) in addition to the utterance of his mouth. the work which they have to do in ament is to hew and to hack souls in pieces, and set restraint upon shadows, and to destroy such doomed beings as have their being in their place of destruction which blazeth with p. 60 fire. they send forth flames and they cause fires to spring up, and the enemies are as those who have their knives over (or, on) their heads. they wail and they lament when this gr

are exalted in your forms, ye are great in your transformations, ye have power over what ye produce, ye have power over what ye have possession of, ye have possession of that over which ye have power, ye p. 127 have power over that over which ye have possession, ye have possession of that over which ye have dominion, protect ye osiris from those who would act with violence and wrong against him. the work of these gods in the tuat is to give offerings to the gods of the tuat, who are masters of their offerings and of the food which proceedeth forth from the mouth of this great god" 10. three sceptres of the form, each surmounted click to view (left) three sceptres of the white crown (center (right) thehbith. by the white crown; from the base of each projects a knife. 11. three sceptres of

CASE PAUL F THE BOOK OF TOKENS

that refineth my works. even in the sinner i am the actor, and i, too, am the sufferer in the experience of punishment. thy pain is my pain, thy suffering my suffering. thy sorrows pierce my heart, thine anguish is mine anguish. i stand not aloof, unmoved, watching my handiwork, as a potter watcheth the clay upon his wheel. nay, not so, for i am the clay, and the wheel, and the potter, too. i am the work, and the worker, and the means of working [84] c h e t h 4 take heed lest ye mistake these words. be not deluded by false reasonings. they err who say "the lord is the doer of all, therefore may we do what pleaseth us, for we can do naught of ourselves" know that the error of their thought is the folly that any man do what pleaseth him. this false reasoning is rooted in the delusion of se

therefore may we do what pleaseth us, for we can do naught of ourselves" know that the error of their thought is the folly that any man do what pleaseth him. this false reasoning is rooted in the delusion of separateness. the appearance of separateness cometh of necessity from my self-manifestation. the delusion from it is the root of sin and pain. yet the delusion passeth with the completion of the work for which i enter into manifestation; and because nothing can prevail against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k o

ter into manifestation; and because nothing can prevail against me, even the worst of sinners shall come in their appointed time, to liberation. 5 if thou canst grasp it, that liberation consisteth m the breaking down and utter destruction of the hedge of protection which encircleth thee, and guardeth thee from the terror of the darkness which is without [85] t h e b o o k of t o k e n s for when the work is finished in the field of cheth, when the abode of influence hath served its purpose, then shalt thou know, o israel, that thou hast naught to fear, naught to be guarded against. then shall the dreadful darkness be revealed to thy perfected vision as the flashing radiance of light limitless, and from the field of sin and punishment thou shalt pass, into the boundless freedom of my divin

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

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

orer, hear our plea* now that you have raised the cone of blue power, it can be directed towards the person to be healed by pointing in the direction of their home, with either your power finger or a wand, and uttering a final cry: heal and bless. seite 73 wicca01.txt rather than now grounding the remaining power, you can use it to fashion a slower, but equally potent, talisman that will continue the work* sit quietly in front of the altar, facing north, and sew a doll-shaped bag, to be filled with herbs (see the template on page 109. if you are working in a group, pass the doll, or poppet, and a needle and thread around the group. each person can make a few very rough stitches, endowing each with a spoken hope or prayer for the sick person and visualising the stitches filled with light. w

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rike at the most faithful of believers. the antebellum businessman thaddeus norris wrote of a young slave in new orleans who "although a consistent professor of the christian religion" believed that he had been "bewitched" by "one of his co-worshippers" terrified, the boy was taken to a city physician and later recovered from his ailment when the doctor conceded that his ailment was the result of the work of conjurers. so common was the threat of malevolent supernaturalism in some religious circles, that when the "most prominent member in the baptist colored church" in an unidentified northern city fell sick, she was immediately convinced that she was a victim of a "fix" caused by a jealous choir member. neither were church ministers, deacons, and other officials immune to the conjurer's p

ase the mind" combination remedies were often successful. govan littlejohn, who was emancipated from slavery as a youth during the civil war, believed that he had been conjured when he began to have difficulties with his foot. he called the local physician for help "he lanced my foot three times" he claimed "but nothing but blood would come" littlejohn suspected that the source of his ailment was the work of a jealous rival. he was healed when a herbalist administered an effective treatment "one day an herb doctor came to see me and said he could cure my foot. he took corn meal poultices, rhubarb roots and some other things, and it wasn't long before my foot got well" his suspicions of conjure were confirmed, however, when he found a bag of "pins, feathers and something else" buried at his

ested distinctive characteristics that were specifically associated with conjure. pellagra, a respiratory disease that afflicted many african americans in the south in the nineteenth century, was accompanied in its late stages by symptoms of dementia and insanity, which was seen as a sign of supernatural harming. another affliction was neuralgia, a nerve disorder that was frequently attributed to the work of witches. some conjurers acted as disease specialists who treated particular disorders. the talent of one root doctor in alabama lay in curing venereal disease. and because supernatural afflictions were usually portrayed with specific physical symptoms, healers were called on to treat a substantial number of the ailments that affected members of african american communities.[28] persons

that these patients may have felt in utilizing the hospital as a medical facility. bacon and the students ultimately trusted that their understanding of folk beliefs would be helpful in aiding the locals in overcoming their "backwardness" with regard to their dependence on conjure. bacon was convinced that these relationships could be achieved only by the most motivated african american students "the work cannot be done by white people, much as many of them would enjoy the opportunity of doing it" she stated "but must be done by the intelligent and educated colored people who are at work all through the south among the more ignorant of their own race, teaching, preaching, practicing medicine, carrying on business of any kind that brings them into close contact with the simple, old-time way

african american folklore, regularly courting distinguished commentators such as thomas wentworth higginson and george washington cable, and black notables like alexander crummell, t. thomas fortune, and anna julia cooper for their remarks and commentary.[27] the attention given to black folk culture in the united states from the 1890s through the first four decades of the 1900s was stimulated by the work of ethnologists who were active at this time. a new publication\ 135\ the journal of american folklore, became a sounding board for scholarly work on the cultures of primitive "folk" worldwide. the editors of the journal, william wells newell and franz boas, were responsible for cultivating the interest of an entire generation in african american folklore. boas in particular believed that

CHRONOLOGIA RORISPERGIUS

of plotinus c. 270. christian monks begin congregating in the deserts of syria and egypt; of them possibly the most reknowned, anthony, undertakes a life of solitude. c. 275: porphyry publishes the enneads, a distillation of the lectures of his teacher plotinus (204-270. in the minds of historians of philosophy, neoplatonism instantly replaces middle platonism. c.300 zosimos of panopolis(akhmin. the work named "cheirokmeta (dedicated to his *sister* theosebeia) which consisted of 28 books probably with 24 chapters for each of the 24 of the letters of the greek alphabet including commentary on the letter omega(extant. the holy eucharist or mass, was regarded by c.g. jung as an alchemical work connected with the third century gnostic alchemist zosimos of panopolis, in whom he placed the his

according to a process of hierarchization that restructures the soul according to its place in god's design and to its true image, that is, both among other creatures above and below it, and within itself""just as human nature is not responsible for its own creation, once fallen it cannot repair the damage incurred by its own fault without going through a veritale 're-creation' which is properly the work of infused grace" 1222-1290 salimbene de adam. franciscan joachite 1223-1273 thomas aquinas dominican turned to maimonides for novel approaches to the interpretation of the bible. 1225-1295 shem tob ben yosef falaquerra of tudela sefer ha-mebaqqesh( the book of the seeker) expositions taken from the arab encyclopaedia of the brethren of purity. 1225 michael scot liber introductorius, libe

uthor seated at a desk in a garden, holding in his left hand an enormous rose and pointing with his right to a closed book. before him sits a lady holding a daisy (margarita) and an open book on her lap..the rosa gallica is a treatise on medicine, but with gastronomic interest. it discusses food and drink, and various bodily functions such as sleeping, bathing, exercising, and sexual intercourse. the work is divided into two parts, the first, rosa gallica, describes how to live a healthy life; the second, margarita, is on curative medicine" 1516- 1587 john foxe. protestant reformer influenced by the twelfth-century monk joachim of fiore. 1516 agostino giustiniani (editor, psalterium hebraeum, graecum, arabicum, et chaldaeum, cum tribus latinis interpretationibus et glossis (hebrew, greek

vid. conduit for the promotion of simon studion's ideas. 1569 mercator's 1569 polar map. 1571-1640 sadr al-din shirazi(mulla sadra) iranian sufi transcendent philosophy (al-hikmat al-muta`aliyah)continues suhrawardi's theosophy of light 1572 isaak luria dies 1572 tycho brahe de nova stella. 1573 john dee de stella admiranda, in cassiopeae asterismo. 1574-1637 robert fludd "therefore this, too, is the work of an authentic alchemist to separate truth from illusion, that is good from evil and to deliver christ from matter" 1574 peter perna prints the collected works of paracelsus in latin 1575-1625 jacob boehme 1575 arbatel of magic first appears 1577-1638 christoph besold. proto-rosicrucian professor of law. had detailed knowledge of islamic culture and philosophy. read arabic and hebrew. al

COSIMANO CHARLES ELEMENTARY PSIONICS

righteousness. it was wild! in the words of oswald sprengler "when one has an opportunity to annoy people, one should do so" you may experience some difficulty visualizing the drill with your eyes open, but do not be discouraged by that. it is a skill that sometimes takes a bit of practice and even if you do not actually see the drill, merely knowing that it is there is usually sufficient to get the work done. once you have done this a few times and you notice that people are unwilling to sit directly in front of you, it is time to move on and send simple messages. now the operating word here is "simple" you will be working where there are people around and you do not have time to create any elaborate visualizations. all you will have time for is to send a one word command that can be rel

levision show, so my friend could not say anything. but she was very careful to watch the other person from then on. help in relationships in the area of romance in particular, the pendulum can give you a tremendous advantage over your fellows. first, it can test the compatability of two people. now for this test, it is best to have a trusted friend, who has no interest in the other person, to do the work. you will need two pictures, one of each of you, to make this work best, but you can use the two names if the pictures are lacking. place these side by side and have your friend hold the pendulum between them. if the pendulum swings positive, you are compatible. if it swings negative, look for somebody else. as you can imagine a person with this information can save him or her self a lot

was at first directly wired into the device like his assistants had been. this method was ultimately dispensed with in favor of the witness as that was just more convenient. as abrams was dying, radionics started to get a lot of attention, not all of it favorable. many of his fellow physicians simply thought he was a crazy and his machines a fraud, a common opinion to this day. after abrams died, the work continued in the hands of mostly unknown and pretty boring people. one of the more interesting was ruth drown who is credited with inventing what we call the stick plate (you'll learn about that later) and got into terrible trouble with the fda and ultimately tossed into the stripey hole. you see, technology began to catch up with radionics in that people understood electronics better and

for holding the sample, the three dials wired in series, and a coil of wire under a plastic or rubber plate. as you can see, dthis is an extremely easy machine to build, and at this point you would do well to put one together for yourself and thus be able to experiment with it as i go along and explain. by doing so, you will find everything will be easier to understand. but before you actually do the work of building your first radionic box, i have to say a few words about tuning. there are four ways to tune a radionic instrument, three work very well and the fourth may seem a little iffy but those who use it get good results as well. the one i prefer is the stick pad, which i will explain shortly. others use the pendulum, which works quite well except that it tends to start swinging befor

of paper. but for now it is best to write the question down and leave your mind uncluttered to work the machine. once you have done this, take the rate as you did when you built it. that procedure never changes. you will always get a rate the same way. now i am going to make a little digression, but it is an important one, so please read it an bear with me. when i wrote my first book on psionics, the work this one is based on, i made a big deal about the book of rates. at that time i felt that one should record every rate for everything and that the basic rates never changed. so if you took a rate for uncle eustace's twitch, you would always work with that particular rate. well, i was wrong (yes, it does happen) i now know that the rate is an expression of a relationship between the operat

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

st century events was exposed in great detail, as was the agenda it was following. therefore, predicting then what is happening now did not require a 'prophet- merely the dedicated study and exposure of the network that controls the xiii i xiv. a n d the truth shall set you free governments, banking system, global corporations, military decision making and ownership of the media. today, thanks to the work of dedicated researchers, vastly more people are becoming aware of the global conspiracy than were in those lonely days when and the truth was first published; and if i had to name the achievements in my life of which i am most proud, this book would be very close to the top. david icke ryde, isle of wight july 2004 introduction we are what we think e live in a multidimensional universe

al civilisations and the symbolic stories in the ancient texts and legends across thousands of years, is that of a war in the heavens, possibly a war between extraterrestrial civilisations for control of this galaxy. i feel this relates to the struggle between two consciousness streams on the fourth dimension, for the control of this one. lemuria was the creation of one of these streams, atlantis the work of the other. it has been a long and bitter battle with humanity as the pawns in the middle. the indian vedas contain stories that could easily describe a high tech battle in the skies. those who are more evolved technologically do not have to be more evolved spiritually. the development of the atomic bomb is a case in point. developing the bomb was brilliant technologically. dropping it

unofficial secret agent, and signed his reports 007.6 in a diary entry written in prague in 1586, dee describes an encounter with a "little man" whose feet "seemed not to touch the ground by a foot height, who moved in a little fiery cloud" and who went up into the sky "in a great pillar of fire. in prague, dee gave the emperor rudolph an illustrated manuscript, written in code and claimed to be the work of roger bacon, the thirteenth century franciscan monk who upset the church authorities with his views and ideas. these included prophecies about the microscope, the telescope, the car, submarine, aeroplane, and the belief that the earth was a sphere. all of these facts would have been transmitted from the fourth dimension. in 1912, this same manuscript was bought by an american book deal

de public only to discredit jews, 52. and the truth shall set you free and i use the term tlluminati protocols' to get away from the jewish emphasis. if they were a forgery, something that is quite possible, what were they a forgery of, and by whom? the authors of the best-selling book, holy blood, holy grail, conclude that the original protocols were indeed authentic. they suggest that they were the work of an elite group called the priory of sion, the inner, controlling, core of the knights templars.26 they believe that this original document was changed to make it appear as a jewish plot. i certainly would not dismiss such a conclusion. it is the manipulation they describe that interests me, not who has been blamed for it. i believe their origin lies with the illuminati, as does rabbi a

f the war had indicated it would alter life and can alter life in this country. this was the date of our entry in the war; we were involved. they even had the brashness to word and to dispatch a telegram to mr wilson, cautioning him to see that the war did not end too quickly" 12 [my emphasis] 68. and the truth shall set you free dodd said that kathryn casey then found other minutes, dealing with the work of the carnegie endowment to prevent american life returning to its pre-war state. changing the way people lived and thought was, after all, the main point of the war. dodd reported that..they came to the conclusion that, to prevent a reversion, they must control education. and then they approached the rockefeller foundation and they said 'will you take on the acquisition of control of ed

DAVID ICKE CHILDREN OF THE MATRIX

mis-led by false interpretations. it is not intended that he shall understand them, but it is intended that he shall imagine that he understands them..their true implication is reserved for adepts, the princes of masonry."2 exactly. jim shaw says that there are two kinds of freemason. one just sits through the meetings and doesn't make much effort to understand the ritual, and the other does all the work, but only keeps to the ritual and memorises or reads the words without understanding what they really mean. that's correct, but there is a third kind: the very few who know the truth of who really controls freemasonry and what the rituals and initiations are really designed to achieve. shaw also confirms from his own experience how the freemasons manipulate their own into whatever positio

aces at least 171 times in the past 76 million years and imagine the effect of a magnetic pole shift on the weather alone" the canadian writer, rand flem-ath, who has spent more than 20 years designer history 21 researching these subjects, is convinced that at least a large proportion of atlantis is what we now call antarctica because of this 3,000-mile shift to the south.34 hapgood, following up the work of captain arlington h. mallery, studied hundreds of maps found in the library of congress in washington dc, which prove that the world was mapped thousands of years ago with great accuracy. one, made by oronteus finnaeus in 1531, shows antarctica with running rivers and icefree mountains.3' the famous map, drawn by the turkish sailor, piri reis, in 1513, and found at the palace of the su

he british isles came from the middle and near east. for instance, the flags of england (cross of st george, scotland (cross of st andrew, ireland (cross of st patrick, as well as the ensigns of scandinavia, were all carried as standards of victory by the phoenicians.38 the evidence of the aryan-sumerian connection to ireland emphasises the point. according to arbois de juvainville, the author of the work, cours de literature celtique, the irish were known as "egyptians" in the middle ages. st patrick, of whom no literal evidence has been found, is claimed by some to be an irish name for the egyptian deity, ptah, who was introduced to ireland by egyptian members figure 14: the phoenician barati became the british britannia after the sumer empire arrived. on the left is an old british penny

d into the sun/moon brotherhood of central asia and was told that the founders of this brotherhood had come from mars in ancient times.19 james churchward says that the uigher empire were former lemurians. later a russian archaeologist called professor kosloff found a tomb of ancient artefacts in the same area of the gobi desert. these included a painting of a ruler and his queen and he estimated the work to be some 18,000 years old- at least.20 there was also an emblem of a circle with a cross, and at the centre was a symbol similar to the greek letter, mu. an expedition by the american museum of natural history in 1993 found a mysteriously large number of dinosaur fossils in the gobi desert. they found 40 to 50 dinosaur skeletons in around three hours in an area no bigger than a baseball

omans claimed her to be the mother of romulus and remus, the mythical founders of rome. titania's king in a midsummer night's dream is called oberon. he was based on a real-life character, an ancestor of the man who really put the "shakespeare" plays together- edward de vere of loxley, 17th earl of oxford. the american researcher brian desborough, among others, has established that the plays were the work of a syndicate of illuminati initiates in elizabethan society, headed by de vere and including sir francis bacon, john dee, and edmund spenser" elizabeth 1st (1558-1603) was serious bloodline and known as the "faerie queene. bacon was a knights templar, the head of the rosicrucian order, and the man who oversaw the translation of the king james version of the bible (see the biggest secret

DAVID ICKE THE BIGGEST SECRET

nda.in the months and years that follow, every time you pick up a paper, turn on thetelevision or hear a speech from a political or business leader, you are going to see theinformation outlined here coming to pass. y ou already can if you understand the scam.look at my previous books like. and the truth shall set you free, i am me i am free,the robots rebellion, the video turning of the tide, and the work of other researchersover decades and you will see that what was predicted is happening. this is not prophecy,it is merely the prior knowledge of the agenda. so will the global fascist state be realisedin the next few years? that question can only be answered by another: are we going tobecome people or continue as sheeple?the agenda depends on the latter.xiiiwarningthere is an enormous amo

claims thetablets say. i think there is much more to know about this gold mining business, and idont believe that was the main reason they came here, if indeed it was a reason at all.at first the gold mining was done by the anunnaki version of their working classes,sitchin says, but eventually there was a rebellion by the miners and the anunnaki royalelite decided to create a new slave race to do the work. the tablets describe how thegenes of the annunaki and those of the native humans were combined in a test tube tocreate the updated human capable of doing the tasks the anunnaki required. the ideaof test tube babies would have sounded ridiculous when the tablets were found in 1850,but that is precisely what scientists are now able to do. again and again modernresearch supports the themes

tilian crossbreed infiltrates within various levels of the surface cultures militaryindustrial complexes, government bodies, ufo/paranormal groups, religious and fraternal(priest) orders, etc. these crossbreeds, some unaware of their reptilian genetic mindcontrol instructions, act out their subversive roles as reptilian agents, setting the stagefor a reptilian-led et invasion.18i only came across the work of john rhodes in the last few days before this book wascomplete and by then, as you will see later in the detailed text, i had reached exactly thesame conclusions. rhodes says that after the reptilians invade a planet from space andfrom their underground bases, the surface population quickly surrender to superiorweaponry. then the reptilians strip the planet of its resources like water

therefore when to have your wars,economic collapses and so on. the brotherhood have always had this knowledge andthey use it to great effect today as i shall document.the babylonian brotherhood and its reptilian bloodlines expanded across the middleand near east, especially to egypt, and eventually into europe and the americas. i thinkthe early egyptian civilisation after the v enus upheavels was the work of the aryans frommars, the phoenicians, with or without the reptilian anunnaki. but before 2,000 bc thereptilians were taking over. the royal court of the dragon was founded by the priests ofmendes in around 2,200 bc and this still exists today as the imperial and royal court ofthe dragon sovereignty. the author, laurence gardner, is the present chancellor of theimperial court of dragon

full-bloods and hybridsmanipulated themselves into the positions of power and influence in the countrieswhere they settled. they had a much higher level of knowledge than most of the peopleand, as vehicles for the fourth dimensional reptilians, there was already a long term planto work to, the great work of ages as it became known to the freemasons. theyallowed the non-reptilian population to do the work and then, when new societies wereestablished, the brotherhood priests and initiates would hijack the positions of religiousand political power and ensure that any advanced knowledge in circulation was suckedout of the public domain and into their mystery schools and secret societies. the whiterace and the reptile-aryan crossbreeds had emerged from the caucasus mountains andthe mountains o

DEMONIC BIBLE

eness, which lies beyond the shadow and the self. we have learnt that we are- or can be- both destroyer and creator, both lucifer and god, as we have learnt the natural necessity of both these forces of creation, and destruction, and how renewal and re-birth proceeds from them. we now need to and should go beyond this- for anything else is unhealthy and a waste of life. it is also the negation of the work of those great artists which has allowed us this understanding. thus, there is no longer any need for those who desire to be great artists to endure or desire personal suffering to aid their development and their understanding, as there is no longer any need for individuals to describe their inner suffering, their personal development and their personal understanding through artistic mean

lives of many individuals. those who have experimented with the rituals have, undoubtedly, experienced the apparent subjective reality implied by the author of the text. since the books appearance on the embassy of lucifer website (may, 2001, it has been reproduced several times on other satanism websites. as is often the case on the internet, few of these sites have given credit to the author of the work. some have claimed that the demonic bible is a work of fiction. as anyone who has experiment with the rituals can attest to, however, this work of fiction has a profound psychological impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but

matic embassy of this future satanic state. these goals fall into two broad roles which may be summarized as the role of the eol as a magical and philosophical temple and the role of the eol as a political and diplomatic organization. as a magical and philosophical temple, the eol draws heavily from the philosophy of those temples which preceded it (the tos, ona, cos, oto/aa, etc) and builds upon the work of michael aquino, aleister crowley, and others. the eol also contributes a new magic (the demonic bible) and a new philosophy (deitic philosophy) with which others may experiment. as a political and diplomatic organization, the eol places itself apart from any particular religious organization. membership in the eol does not preclude membership in the church of satan, the temple of set

the magic of the ancient ones. many of its rituals involve human sacrifice, cannibalism, rape, and torture. the demonic bible has been revealed, at least in part, to those sorcerers and magicians throughout history who have walked the dark path. these magicians have translated passages from the demonic bible into various languages, often changing certain words in order to hide the true nature of the work. the grimoire of abramelin the mage, the clavicula solomonis, the book of shadows, and the necronomicon are among the many books transcribed from the dread pages of the demonic bible. the demonic bible was shown to the magician john dee. dee translated eighteen of the "demonic" keys from the strange demonic language in which the demonic bible is written. when dee translated his keys from

nces of hell, and an extraneous book dealing with the invocation of the dead. i performed the rituals and experienced the "crossing of the gates" within extremely vivid and symbolic dreams. since then the spirits have revealed additional rituals to me. this book has been a work in progress. it has evolved over the last fifteen years as i have progressed along the dark path. rituals which enhanced the work have been added while rituals which did not have any noticeable benefit have been discarded. having performed the rituals in this book countless times, i have been able to perfect the formula whereby the magician may attain knowledge and power beyond description. rituals dealing with the invocation of spirits of the dead and resurrection of corpses as well as magical seals, charms, and sp

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ers. dee, dr. john: a mathematician, astronomer, scientist, and ceremonial magician who lived in the reigns of queen elizabeth i and king james i of england, from 1527-1608. john dee was a devout christian, who is best known for developing with his assistant (edward kelley) the enochian (q.v) system of ceremonial magick (q.v. the system might have died out with him, but was revived in part due to the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practiced occult arts in his own treatise of 1659. the hermetic order of the golden dawn (q.v) found references to the enochian system, and greatly expanded it, making it the basis of their magical system. demon: from the greek meaning "spirit" in christian folklore, an ev

e practitioner say them to themself, thus causing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously

" even exists. wizard: literally, a skillful or clever person. a wizard is a male magician who uses theurgy (q.v) or goety (see goetia. word of power: a word or name, often unintelligible, that is supposed to carry an occult potency. many of the so called barbarous names mentioned by the ancient greeks were undoubtedly once names of gods and goddesses that became corrupted over time. work, great: the work of achieving enlightenment and unity with divinity. some people would say unity with one's own higher self. classically, to become more than human. the work of adeptship. work, magickal: the series of ritual actions conducted in order to realize a ritual desire (q.v, such as the performance of the great work (q.v) of alchemy (q.v. a working is an extended series of rituals designed to att

DION FORTUNE MYSTICAL QABALA

h a large proportion of the training and development of the western aspirant is carried out. i have seen something of a good many different systems, and in my opinion the person who tries to dispense with ceremonial is working at a great disadvantage. development by meditation alone is a slow process in the west, because the mind-stuff upon which it has to work, and the mental atmosphere in which the work has to be done, are very resistant. the only purely meditative school of western yoga is that of the quakers, and i think that they would agree that their path is for the few; the catholic church combines mantra yoga with its bhakti yoga. 10. it is by means of formula that the occultist selects and concentrates the forces he wishes to work with. these formule are based upon the qabalistic

, therefore, i do not appeal so much to tradition in support of my views, as to modern practice among those who make use of the qabalah as their method of occult technique. it may be 'alleged against me that the ancient rabbis knew nothing of some of the concepts here set forth; to this i reply that it is hardly to be expected that they should, as these things were not known in their day, but are the work of their successors of the spiritual israel. for my part, although i would not willingly mislead [page 20] anyone concerning the teachings of those of ancient days, and upon matters of historical accuracy stand subject to cor rection from any who are bettet informed than i am in these matters (and their name is legion, i care not one jot for the authority of tradition if it hampers the fr

d not willingly mislead [page 20] anyone concerning the teachings of those of ancient days, and upon matters of historical accuracy stand subject to cor rection from any who are bettet informed than i am in these matters (and their name is legion, i care not one jot for the authority of tradition if it hampers the free development of a system of such practical value as the holy qabalah, and i use the work of my predecessors as a quarry whence i fetch the stone to build my city. neither am i limited to this quarry by any ordinance that i know of; but fetch also cedar from lebanon and gold from ophir if it suits my purpose. mystical qabala page 16 4. let it be clearly understood, therefore, that i do not say, this is the teaching of the ancient rabbis; rather do i say, this is the practice o

e human mind can hope to know about kether. 11. it is worthy of note that exoteric judaism, to whose liabilities christianity is the not altogether fortunate heir, does not contain any concept of the emanations, or overflowing of the sephiroth one from another. it declares that god made the sea and the hills and the beasts of the field, and we visualise this process, if we visualise it at all, as the work of a celestial craftsman fashioning each new phase of manifestation and putting the finished product in its place in the world. this concept kept science back for hundreds of years in western europe, and in the end men of science had to break with religion and endure mystical qabala page 28 persecution as heretics in order to arrive at that conception of evolution which was explicitly tau

er gives his authorities, so we do not know when he is using macgregor mathers' system and when he is relying upon his independent researches, are based partly on the astrological attribution of the planets assigned to the different sephiroth, and partly upon a crude anatomical scheme of the human form standing with its back to the tree. this is too crude for our purposes, and probably represents the work of later generations of scribes; during the middle ages the qabalah was rediscovered by european philosophers, and they grafted astrological and aichernical symbolism upon its system. moreover, the rabbis themselves used an extremely detailed set of anatomical metaphors, discussing in detail the significance of every hair on the head of god, and even the more intimate parts of his anatomy

DION FORTUNE PSYCHIC SELF DEFENSE

me of each other, and her immediate break down? in the absence of details any conclusion must be guesswork, but we have good grounds for supposing that miss xs magical operations were attended by some mishap. it may be said that such a theory is the wildest improbability and does violence to all the laws of evidence. let it, however, be born in mind that two years before these matters eventuated, the work of a witch in connection with mr. cs epileptiform attacks was suspected and the nature of her relationship to him was indicated; and subsequent enquiries revealed the curious facts in connection with miss xs history and menage; let it also be noted that the happenings which subsequently occurred are such as have been recorded in many accounts of witch-trials. it is a scientific maxim that

n connection with the case of the good lady who chased me with a carving-knife. i have made use of the facts of this case as a groundwork for one of the stories in the secrets of dr. taverner, but the actual facts are such that they were unsuitable for a work supposedly designed to amuse. at that time i was doing the tutorials in abnormal psychology at the clinic i have spoken of, and supervising the work of the other students; one of them took counsel with me concerning a case that had come to her in private practice, the case of a youth in the late 'teens, one of those degenerate but intellectual and socially presentable types that not infrequently crop up in old families whose blood is too blue to be wholesome. this lad was taken as boarder in a flat which the student shared with anothe

th and happiness, and it cannot be good" in conversation she amplified the statements in her letter, and said that during the experiences described, someone, she thought it was her fiance, was trying to prevent her from getting back into her body again after these nocturnal expeditions. the case was entirely cleared up in one week by means of telepathic treatment. the notes on the manner in which the work was done are of considerable interest "the treatment was given to the entity that was causing the trouble, not merely to the patient, and it was the release of the obsessor from his plane of work and helping him heavenward that gave freedom to his victim" in the other type of haunting, that in which it is the place which is the focus of manifestation, not a special person, we must disting

cloth; he would himself wear a scarlet robe. all his magical implements would be 61 of 103 of iron and his rod of power would be a naked sword. upon his altar he would place five lights, five being the number of mars. upon his breast would be the symbol of mars engraved upon a steel pentagon. on his hand would be a ruby ring. he would burn sulphur and saltpetre in his thurible. then, according to the work in hand, he would call upon the angelic or demonic aspect of the fifth sephira, geburah, the sphere of mars. he would invoke either the deity-name in geburah, calling upon the god of battles to hear him, or the arch-devil of the fifth infernal habitation. having performed this mighty invocation, he would then offer himself upon the altar as the channel for the manifestation of the force

s their work sporadically and pieces the bits together. i have crossed their trail on several occasions, as i will tell later. whenever black magic is afoot, they set to work to put a spoke in its wheels. be that as it may, i came to the conclusion that, in view of what had now transpired, the impulse i had had to take in hand this piece of work might have emanated from the watchers. at any rate, the work obviously needed doing. someone had to tackle these plague spots if they were to be cleared up, so i determined to stick to my guns and see the matter through, and so left the articles in question to run their course. very soon some curious things began to happen. we became most desperately afflicted with black cats. they were not hallucinatory cats, for our neighbours shared in the affli

DONALDTYSON CORONZON

re, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name of the death dragon, coronzon. below is a table of qliphothic sigils corresponding to the 22 hebrew letters, the 22 tarot trumps, and the 22 channels on the tree of the sephiroth. it was presented by crowley as part of his liber ccxxxi, and pu

DONALDTYSON ELEMENT

r sometimes darker skin, short and heavyset bodies, short arms and legs, powerful hands, a wide mouth, a deep voice and ringing laughter. usually when you deal with a gnome, or any other elemental, it will not assume a fully human form but will remain somewhat elusive to the senses- you may be able to feel and hear it, for example, but not see it clearly. the four classes of elemental spirits are the work horses of modern magic. any purpose a magician may have can be placed under one or the other of the four elements, and in this way recommends itself to a specific class of elemental. elementals are summoned and banished through the use of the pentagram, which may be drawn in a variety of ways. there are five general ways to draw the pentagram, linked to the four elements and to the fifth

DONALDTYSON NOMICON

and on the fanciful history he concocted for the book, which is interwoven with true elements. for example, there really was an historical figure named "olaus wormius" as unlikely as this name sounds. according to lovecraft's own fictional history, the book was written around the year 730 at damascus by the arab poet abdul alhazred, who had been born at sana in yemen. the original arab title for the work was al azif. in 950 it was translated into greek by theodorus philetas, and received the greek name necronomicon, which lovecraft translated as "the book of dead names" all copies of the greek text were ordered burned by the patriarch michael in the year 1050- by this time the arab text had been lost. some greek copies escaped, however. in 1228 olaus wormius translated the greek text into

en lost. some greek copies escaped, however. in 1228 olaus wormius translated the greek text into latin. both the latin and greek editions were suppressed by the papal censors at the command of pope gregory ix in 1232. a german black letter edition appeared around 1440, and sometime in the first half of the next century (1500-1550, the greek text was reprinted in italy. the final known version of the work was a spanish translation from the latin text, made around 1600. in lovecraft's tales, those interested in the necronomicon can always consult the copy kept under lock and key in the library of miskatonic university, a center of study that lovecraft also invented. considering how dangerous the book is, his characters find it surprisingly easy to gain access to it. and just why is the necr

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years before christ. we are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization[3] which we call egyptian in the valley of [1 "les textes des pyramides. nous reportent si loin dans le pass que je n'ai aucun moyen de les dater que de dire qu'elles taient dej vieilles cinq mille ans avant notre re. si extraordinaire que paraisse ce chiffre, il faudra bien nous habituer le consid rer comme repr sentant une va

cien empire; paris, 1882, p. 73. because there is no incontrovertible proof that this tomb belongs to the ist dynasty, the texts on the stele of shera, a monument of a later dynasty, have been adduced as the oldest evidences of the antiquity of a fixed religious system and literature in egypt. 3. many of the monuments commonly attributed to this dynasty should more correctly be described as being the work of the iind dynasty; see maspero, geschichte der morgenl nsdischen v lker im alterthum (trans. pietschmann, leipzig, 1877, p. 56; wiedemann, aegyptische geschichte p. 170* ptah-shepses bore this title; see mariette and maspero, les mastaba, p. 113] p. xviii monuments prove that many of the priestly officials were still relatives of the royal family, and the tombs of feudal lords, scribes

bject are all given in his relation de l' gypte, paris, 1810, p. 215-221. tradition, as represented in the "arabian nights" says that al-m m n was minded to pull down the pyramids, and that he expended a mint of money in the attempt; he succeeded, however, only in opening up a small tunnel in one of them, wherein it is said he found treasure to the exact amount of the moneys which he had spent in the work, and neither more nor less. the arabic writer idr s, who wrote about a.h. 623 (a.d. 1226, states that a few years ago the "red pyramid" i.e, that of mycerinus, was opened on the north side. after passing through various passages a room was reached wherein was found a long blue vessel, quite empty. the opening into this pyramid was effected by people who were in search of treasure; they wo

73 (ll. 60, 103, etc. 2. so far back as 1883, m. maspero, in lamenting (guide du visiteur de boulaq, p. 310) the fact that the b l q museum possessed only portions of wooden coffins of the ancient empire and no complete example, noticed that the coffin of mycerinus, preserved in the british museum, had been declared by certain egyptologists to be a "restoration" of the xxvith dynasty, rather than the work of the ivth dynasty, in accordance with the inscription upon it; but like dr. birch he was of opinion that the coffin certainly belonged to the ivth dynasty, and adduced in support of his views the fact of the existence of portions of a similar coffin of seker-em-sa-f, a king of the vith dynasty. recently, however, an attempt has again been made (aeg. zeitschrift, bd. xxx, p. 94 ff) to pr

presence. the wording of the passage amply justifies the assumption that this addition was made to the text after the mission of assa, and during the vith dynasty.[3] authorship of the book of the dead. like other works of a similar nature, however, the pyramid texts afford us no information as to their authorship. in the later versions of the book of the dead certain chapters[4] are stated to be the work of the god thoth. they certainly belong to that class of literature which the greeks called "hermetic"[5] and it is pretty certain that under some group they were included in the list of the forty-two works which, according to clement of alexandria,[6] constituted the sacred books of the egyptians.[7] as thoth, whom the greeks called hermes, is in egyptian texts styled "lord of divine boo

ELLIS LOW TWELVE 1907

y the other guilds, with rules of their own, and recruited from a body of apprentices who had served a period of probation. the time referred to was a church-building age, and men skilled in the hewing and setting of stones were in demand and held in high esteem. when a great church or cathedral was to be built, skilful masons gathered .from distant quarters to assist those of the neighborhood in the work. a master was chosen, who superintended the whole, and every tenth man was a warden with authority over the rest. it followed, therefore, that a mason, after serving his apprenticeship, could not settle down, like other craftsmen, among his neighbors, but was obliged to travel in order to find employment. it was advisable that all members of the fraternity should possess the means of maki

with her husband to the north. like thousands of others in the south, it was necessary for me when fifty years old to begin life over again "i had enough from my pay to take me to canada, where i made my way to a lumber camp and hired out as a day laborer. my companions were good-hearted and kind- though rough, rugged and strong as bears. they forgot sometimes that i was not as tough as they, and the work which i undertook was often beyond my power. i strove to the utmost to `hold up my end' anxious not to betray my physical weakness "one day while straining to lift a large piece of timber i felt something give way within me, and seized with a sudden deathly nauseau, i sank to the ground in a faint. when i rallied i was so weak that one of the men had to help me to the cabin in which we sl

e town a sergeant was met with a large quantity of bread, which by orders of the captain had been baked in waynesborough for the captives. promising soon to return, bliss rode into town to give his orders to the provost guards. having done so, he was about to go back, when his attention was drawn to the efforts of a vermont cavalry regiment to destroy the railway bridge. they had nearly completed the work before captain bliss heard firing in the distance across the river. looking in that direction, he saw, about a mile away, the enemy driving in the union pickets. the latter fell back to the reserves, who charged and drove the confederates in turn. captain bliss supposed the affair was only a skirmish, but when he saw the union reserve hurled back, he knew it was an attack in force. he gal

mason, but most of my staff were masons, and i know they frequently did many things that seemed to give them extra pleasure for the unfortunate on the other side. i was sure the institution was full of good works, and although i was only a poor soldier who tried to do his duty, without being a mason, i believed the organization was based upon christian principles, and was always in sympathy with the work of the fraternity" a lively time 165 in some respects the most peculiar interest attaches to the narrative of captain henry c. lee, for it will be remembered that he was the one who recognized the masonic call of captain bliss when driven to the last extremity, and by instantly responding saved him from certain death. captain lee at that time was in his twenty-third year, so that he could

they were mistaken and that "senor el captain had got his drunken sailor back" with many other apologies they went away. the next danger that menaced the young man was when two lighters came alongside to take off the cargo. these had aboard, beside their crews, emissaries of the government, and it was with a good deal of difficulty that the situation was met. 174 the man who saved president diaz the work of loading was made as slow as possible, and it was long after dark when the scows were filled. hiding the fugitive as best they could, the officers of the vessels invited the crew to share their hospitality while diaz was rowed off into the darkness and put ashore farther down the coast. this effort was successful, but it interrupted for years the friendship that had sprung up between th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

int products, and personalities. the second addition is the general bibliography, which collects academic resources into one alphabetic listing. the standard general index provides readers with access to significant people, movements, cultures, and phenomena within the world of occultism and parapsychology in one alphabetical arrangement. acknowledgments i want thank those who have assisted me in the work of this edition. my colleagues jerome clark, marcello truzzi, chas clifton, tim ryan, and macha nightmare have revised entries that are especially relevant to their areas of research and expertise. i also wish to acknowledge marco frenschkowski who surveyed the fourth edition and made numerous helpful suggestions for its improvement. jolen marya gedridge, with whom i have now worked on nu

uction cases he had uncovered. he also noted the similarities in the cases: the gray humanoids who conducted the abductions, the physical examination that included the taking of blood or skin samples and attention to the reproductive organs. hopkins work called attention to the fact that there were a large number of cases with a number of similarities that could be quantified. growing interest in the work reached a new high in 1987 when popular horror fiction writer whitley streiber issued a book, communion, in which he told the story of his own abduction. the book became a best-seller and brought attention to the ufo community that it had not enjoyed since the days of the condon report (1969. that same year, in a catalog of cases issued by the fund for ufo research, folklorist thomas e. b

e date of his death is uncertain, but it is commonly supposed to have occurred about 1460. the previously mentioned manuscript which yielded this biographical information is entitled the book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son lamech. this title is rather misleading and not strictly accurate, for abra-melin had absolutely no hand in the opening part of the work, which consists of an account of abraham s own youth and early travels in search of wisdom, along with advice to the young man aspiring to become skilled in occult arts. the second part, on the other hand, is either based on the documents that abra-melin handed to abraham or on the confidences the egyptian sage disclosed to abraham. this part of the manuscript deals with the first princip

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

heosophical term denoting a kind of central filing system of all events, thoughts, and actions impressed upon an astral plane, which may be consulted in certain conditions of consciousness. events are believed to make an impression upon the akasha, or subtle ether, which may be reanimated by mystics as if they are switching on a celestial television set. the idea of akashic records was central to the work of seer edgar cayce. when cayce went into trance, it was believed that he accessed the records, sometimes referred to as god s book of remembrance. the akashic records store the individual s thoughts and information on activities that may be read by certain gifted seers. sources: neimark, anne e. with this gift: the story of edgar cayce. new york: william morrow, 1978. puryear, herbert b

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

on by burying himself alive for a week. the media kept close guard to make certain no tricks were used, and blaine became a cult-hero by lasting out the week and conducting exclusive interviews with television and newspapers. as the battle rages between those who have come to accept the existence of psychic phenomena and those skeptical of all such claims, both sides have attempted to make use of the work of the magicians. skeptics have pointed to the exposures of fraud as a good reason to dismiss all claims of paranormal occurrences. believers, on the other hand, have pointed out that magicians have done a good job in helping them to uncover fraud and drive fakes from the arena of the genuine. the work of magicians and others within the spiritualist and psychic community in exposing fraud

es by sorcery. we are led to wonder most at the ease with which people are brought to bear witness to things utterly beyond the limits of belief. a man of the name of stauff in the territory of berne, declared that when pursued by the agents of justice, he escaped by taking the form of a mouse; and persons were found to testify that they had seen him perform this transmutation. the latter part of the work of the two inquisitors gives minute directions for the mode in which the prisoners are to be treated, the means to be used to force them to a confession, the degree of evidence required for conviction of those who would not confess, and the whole process of the trials. these show sufficiently that the unfortunate wretch who was once brought before the inquisitors of the holy see on the su

he belief in sorcery, and in giving it that terrible hold on society which it exhibited in the following century, was the compilation of jacob sprenger and his fellow inquisitor. in this book sorcery was reduced to a system but it was not yet perfect; and we must look forward, some half a century before we find it clothed with all the horrors which cast so much terror into every class of society. the work went into some 30 editions between 1486 and 1669 and was accepted as authoritative by both protestant and catholic witch-hunters. its narrow-minded superstition and dogmatic legalism undoubtedly resulted in hundreds of cases of cruel tortures and judicial murders. an english translation was published in london (1928; 1948; 1974) by the controversial british scholar montague summers, who e

d catholic witch-hunters. its narrow-minded superstition and dogmatic legalism undoubtedly resulted in hundreds of cases of cruel tortures and judicial murders. an english translation was published in london (1928; 1948; 1974) by the controversial british scholar montague summers, who embodied in his writings a truly medieval attitude toward witchcraft. he declared (in his learned introduction to the work) that the malleus maleficarum is among the most important, wisest, and weightiest books of the world. sources: robbins, rossell hope. the encyclopedia of witchcraft and demonology. new york: crown publishers, 1959. sprenger, jakob, and heinrich kramer. malleus maleficarum. edited by montague summers. london, 1928. malphas according to demonologist johan weyer, malphas was grand president

84 gence. among the principles he discovered, for example, was that life is eternal and manifests in alternate periods of physical and spiritual existence (that is, reincarnation. martinus s teachings are summarized in his two books, livets bog (the book of life) and the eternal world picture. in 1935 he opened what has become the organization s primary center at the seaside resort town of klint. the work was slowed somewhat by world war ii, but by the 1960s affiliated centers had opened in germany, holland, sweden, and great britain. kosmos, the institute s magazine, appears in danish, german, french, english, swedish, esperanto, spanish, and dutch editions. the institute may be contacted c/o mariendalsvej 94.96, 2000 frederiksberg, denmark. website: http/ www.martinus.dk. sources: martin

ESOTERISM AND THE LEFT HAND PATH

secret if one believes that all is basically secret. esoterism denotes something inner and mysterious, unlike the exoteric which is the outer form. christianity with its outer dogmas and ceremonies could be called exoteric, while gnosticism could be viewed as esoteric. in the same way satanism could be described as exoteric, and the left hand path as esoteric. faivre presents his explanation for the work esoterism: the word esoterism is derived from eso which means inside and ter which leads one to the word opposition. the diffuse etymology of the word have made it elastic and open but faivre believes that six criteria should be fulfilled if one in a fruitful way is to be able to discuss something specifically esoteric (to distinguish it from non esoteric initiations, of which four are pr

EVIL AND UNCLEAN SPIRITS

ll; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, as it were, increased force from the blackness. the infernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the righ

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

ught it up with them. when they opened the bag, however, the sunlight disintegrated the insect into a fine dust. not long afterward, wight decided to stay with the underearth people. according to one source, all evidence of [his] ever existing began to mysteriously disappear from the surface. birth certificates, school records, computer records, bank records, etc, all seemed to vanish, apparently the work of someone in a very influential position (untitled, n.d. other members of the group made another trip into the cave, where they saw their friend for the last time. wight returned once to the surface to meet david l. in 1980, marcoux saw the manuscript and read wight s words addressed to him: yes, charles, all that you told us is true. i owe you a debt of gratitude, because the teros heal

viding the 9d tools of integration to the people of earth along with support and training for using them in the form of books, tapes, videos, workshops, seminars, etc; providing a living example of the ascension tools in action through their actions; relaying messages in the form of updates and perspectives to the people of earth for the purpose of education, support and enlightenment; supporting the work of other groups and individuals involved in the ascension of earth and its people( the greater nibiruan council section, 2000. the concept of nibirua comes from the writings of ancient-astronaut theorist zecharia sitchin, from his reading of ancient sumerian literature. sitchin, however, believes nibirua to be an inhabited but undetected planet in our solar system. its people, who have an

f us who are in human form. ishkomar began his earth mission some thirt y thousand years ago to accelerate evolution so that human beings could develop more quickly and be able to accept guidance though not c o n t rol, which galactic law forbids from wise space people like himself. you must reach a high level of mental development and know ledge to be able to understand our purposes, he said, so the work continues. ishkomar also warned that another gro u p also worked in eart h s space. this gro u p, while not necessarily evil in itself, had purposes at odds with humanity s best interests, and its members sought to control human destiny. ishkomar refused to condemn these beings, saying only that their purpose c o n flicts with o u r purpose. this does not mean that their intentions are no

york: ballantine books. unholy six ac c o rding to george hunt williamson, six solar systems housing planets peopled by n e g a t i ve space intelligences exist in the orion nebula. the unholy si x live on dying worlds, and they plan to destroy the e a rth so that they can have access to its res o u rces. the orion group has its own subve rs i ve agents on earth, working with them to u n d e rcut the work of friendly, pro- h u m a n space visitors of the space confederation. though incapable of entering the eart h s atm o s p h e re in their own spacecraft, the un h o l y six project their intelligences into the brains of certain eart h l i n g s. williamson wrote that the underlying cause of conflict between the space confederation and the unholy six is that the former are deists and the

FAUST

of untruth! but now, to break this threshold s sorcery, i have to get a rat s sharp tooth. to conjure long i do not need; already one is rustling and it soon will heed. the lord of all the rats and mice, of flies and frogs and bugs and lice, bids you now venture to appear and gnaw upon this threshold here where he is dabbing it with oil. already you come hopping forth. now to your toil! quick to the work! the point that held me bound there on the outer edge is found. just one bite more- tis done! begone! now, faustus, till we meet again, dream on! faust awakening. am i again a victim of delusion? that streaming throng of spirits- gone are they? dreamt i the devil through some mere illusion? or did a poodle only leap away? study faust. mephistopheles. faust a knock? come in! who now will b

d to that; i can t submit to take the spade in hand and dig and ditch. for me a narrow life is quite unfit. mephistopheles so then there is no help save from the witch. faust but why the old beldame? what is your notion? can you yourself not brew the potion? mephistopheles that were a lovely pastime on my part! meanwhile a thousand bridges i could rear. we can t depend alone on science or on art, the work demands a deal of patience too. a quiet spirit s busy many a year, for time alone produces potent brew. and all that is a part of it is wondrous as one must admit! it s true, the devil taught her how to do it, and yet the devil can not brew it. catching sight of the beasts. how delicate the breed! just see! that is the maid! the man is he! to the beasts. it seems the dame is not at home w

on your breast, but not too hard, for fear the glass might shatter. that is the property of matter: for what is natural the all has place; what s artificial needs restricted space. to mephistopheles. how now, sir cousin, rogue, are you here too? and at the proper moment? many thanks to you! you ve been led here by some good destiny. the while i m living, active must i be. fain would i gird me for the work straightway; you are adroit and can curtail my way. wagner but one word more! i m shamed that answers fail me, when with their problems young and old assail me. for instance: no one s grasped how, each with either, body and soul can fit so well together, hold fast as if not to be separated, yet each by other daily vexed and hated. and then- mephistopheles stop? i would rather ask if he ca

ach pair; we know not if once already this the case in eden were. our lot gratefully we treasure, for we find things here are best; mother earth brings forth with pleasure in the east as in the west. dactyls. hath in a night the earth the little ones brought to birth, the smallest she will create too, they will find each his mate too. eldest pygmies. hasten, in spaces pleasant take places! haste, the work heeding, not strong but speeding! peace is still with ye, build ye the smithy for troops to shapen armour and weapon. all ye ants, cluster, busily fluster, metals to muster! dactyls conforming, tiny but swarming, our orders hear ye and firewood bear ye! heap in a pyre smothering fire! charcoal prepare ye! generalissimo. with bow and arrow foes will we harrow! herons that wander by that po

d, in asignificant, wellarranged group. phorkyas. phantoms. like forms grown rigid are ye standing there, fearing to quit the life to which ye have no claim. men likewise- all of them are phantoms just as yerenounce not willingly the glorious shining sun. yet no one begs them free or saves them from the end. all know it well, and nevertheless it pleases few. enough, ye all are lost! so quickly to the work! phorkyas claps her hands; thereupon masked dwarfish figures appear at the door who execute at once and with alacrity the commands which phorkyas utters. hither, thou swarthy, roly-poly, goblin throng, trundle along, there s harm to do here as one will. the altar, golden-horned, bring forth and give it place, and let the glittering axe lie on the silver rim; fill all the water-jugs that o

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

cher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetzirah (book of formation) published by the work of the chariot trust. the wct edition contained the entire text in the so-called ezra hebrew alphabet, as well as, in a more ancient hebrew alphabet xthe sinatic or gezer hebrew. as soon as i saw the letters of the older alphabet, something resounded very deeply within me. i immediately became obsessed with learning more about the sefer yetzirah and the old alphabet' 8: h" 2: 2 2:e 8% i w

xthe universal teaching of rebinding with our divine nature xwas the birthright of all humans and the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the work group, i exhaustively searched many bookstores that specialized in mystical and occult material, as well as, judaica and orientalia. i also plowed through the extensive collections at the research f% libraries of the university of california at los angeles and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, un

cult material, as well as, judaica and orientalia. i also plowed through the extensive collections at the research f% libraries of the university of california at los angeles and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be

with divine authority or from a position of mastery. i would like to take this opportunity to bow in my heart to all of the wonderful and patient mentors who have graced my life, and to the many kind and generous souls who contributed their insights, talents, and skills in the completion of this work. kindest regards, daniel hale feldman november 23, 2000 4' 8: h" 2: 2 2:e 8- in the early 1970 s, the work of the chariot trust published a landmark series of translations of the primary hebrew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occul

chariot trust published a landmark series of translations of the primary hebrew and aramaic works of the mystical qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has recorded these teachin

FOCUS OF LIFE

morality is obedience to the earliest form of government. in youth, all things have to obey their parents. o, my aged ikkah, loose this the navel cord, that my youth may pass! the most important outcome of human effort is that we learn to become righteous thieves: to possess more easily of others for self-advantage. in this incessant glorification of work, i discover a great human secret "do thou the work-i my pleasure" as above so below, this is never sufficiently realized. remorse? nay, do unto thyself all things, fearlessly. finality is reached when ye have learned to digest everything. what is all man-slaughter but what ye have done unto yourself? only where there is necessity is ther death. dispense with all 'means' to an end. there is nothing higher than joyous sensation. eternal sel

tirely procreation: stranger experiences are promised than ever imagination conceived! one must retain-to give birth to will. behold! my self-love, thee i pleasure too well,-to let slip into other being" aaos and the undertaker one dark night, leaving the tavern more or less sober and wandering without thought, i arrived at a well illuminated undertaker's shop. intoxicated, i am always curious of the work in such places-so here i paused. at that moment, the door was flung violently open and five drunken undertaker's assistants lurched into me. i objected in a mild way, they being numerous and i thinking that drunkards are lucky. but that any resistance or excuses i might offer would be unsatisfactory was too apparent. they had reached the quarrelsome state and i discovered-i knew these men

h accompanying agonizing groans. entering the gates aaos found it a vast slaughterer's abattoir; an endless shambles of dying bodies tied in sacks. the black mud of the streets was streaming blood, the carnal houses bespattered-the very atmosphere pulsating agony; the grey sky reflecting its red. holding his nose and stopping his ears aaos walked on. then he paused and his frightened eyes watched the work of slaughter and he observed that every victim was already beheaded, but not dead, that they were sheep and being bled to death. as he watched the mass of writhing corpses in that foul bedlam of death groans- made more loathsome by the ribald jesting of the slaughtermen, the scene became more vast, more heathenly impossible, when he noticed towering before him a giant shape with gory shee

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

n, ii, p. 23. 4 lactantius, div. inst, iv, vi; fletcher's translation, i, p. 220. lactantius is quoting from asclepius, 8 (c.h, ii, p. 304. 7 hermes trismegistus the perfect word, or sermo perfectus, is a correct translation of the original greek title of the asclepius,1 and the passage which lactantius quotes in greek corresponds roughly to a passage in our latin translation. thus the asclepius, the work which contains the weird description of how the egyptians fabricated their idols and the lament for the egyptian religion, becomes sanctified because it contains a prophecy concerning the son of god. it was not only in the asclepius that the hermetic writers used the expression "son of god. at the beginning of pimander, which is the hermetic account of creation, the act of creation is sai

apter in this book is a republication in revised form of an article which kristeller first published in 1938 and which was the pioneer study of ficino's translation of the corpus hermeticum. all students of hermetism in the renaissance are deeply indebted to kristeller's work. 12 hermes trismegistus already assembled, awaiting translation, cosimo ordered ficino to put these aside and to translate the work of hermes trismegistus at once, before embarking on the greek philosophers. it is ficino himself who tells us this, in that dedication to lorenzo de' medici of the plotinus commentaries in which he describes the impetus given to greek studies by the coming of gemistus pletho and other byzantine scholars to the council of florence, and how he himself was commissioned by cosimo to translate

ficino's "pimander" and the "asclepius" him that regenerated man is born of intelligent wisdom in silence and the seed is the true good, sown in him by the will of god. the man thus born again "will be god, the son of god, all in all, composed of all the powers" trismegistus has had the regenerative experience. with growing excitement, tat implores him to pass it on to him "who is the operator in the work of regeneration" he asks, and the reply is "the son of god, a man like other men, by the will of god" tat asks what truth is, and he is told that it is "that which is not polluted, which has no limit, no colour, no form, is motionless, naked, shining, which can only be apprehended by itself, the unalterable good, the incorporeal" it cannot be perceived by the senses and can only be known

s of matter. terrible and numerous are these "punishments, and the chief of them are twelve in number, namely ignorance, sadness, incontinence, concupiscence, injustice, cupidity, deceit, envy, fraud, anger, precipitation, malice. these are the punishments which, through his imprisonment in the body, force the interior man to suffer through the senses. now, in a religious silence, tat experiences the work of regeneration and the powers of god come into him and drive out the punishments. knowledge replaces ignorance; joy repulses sadness; continence, incontinence; endurance, concupiscence; justice, injustice; generosity, cupidity; truth, deceit. with the arrival of truth comes the good, accompanied by life and light, and all the remaining punishments are driven out. the decade of the powers

der, it may well have seemed to him to accord with st. john "in him was life; and the life was the light of men, and to as many as received him "to them gave he power to become the sons of god."1 (3) egyptian reflection of the universe in the mind. the mind to hermes. corpus hermeticum xi2; optimist gnosis (the mens is supposed throughout to be addressing hermes) eternity is the power of god, and the work of eternity is the world, which has no beginning, but is continually becoming by the action of eternity. therefore nothing that is in the world will ever perish or be destroyed, for eternity is imperishable. and all this great body of the world is a soul, full of intellect and of god, who fills it within and without and vivifies the all. contemplate through me (that is through the mens) t

FRATER ELIJAH ANGELS OF CHAOS

attended in austin texas (see journal exert *b1. the second aspect took place at a rave in seattle wa (see journal exert *b2. in both circumstances the events transpiring were of a similar nature. my journal entries can give more insight into the nature of this initiation. also see appendix iii. vii the binding of the i- this is a highly complicated initiation to explain. it is the summary of all the work to date. it represents the ascension of a master to the temple in one aspect, as well as unity of the angel with it s inverse in another aspect. the initiation took place across time. the specific rite itself is in appendix v, and is a modified mass of chrnzn (with corrections and modifications. see also appendix vi. 6b what are demons? your essence is revealed; abraxis. revelation is the

gainst it s opposite, i must not falter along this way. did i forget to mention that everything both inside and outside of existence is insane? just thought i would clear that up. 10/1/99 the main occurrence of the binding of the necessary was recognized this past friday, in the early afternoon, which happened as a balanced vision of the direction and path for my life and future. i have to put in the work of course, but this is de-emphasized as this is all for myself. to take a perspective and change it for ones benefit is real magick let me emphasize, that this vision of clarity was very nice! to have a clear purpose of will and focus was welcome after the flux i just came from 11/6/99 the binding of the will. bearing witness to the obsession which is the small fraction of evil. the princ

FRATER TENEBROUS CULTS OF CTHULHU

s have contributed to the growing annals of the cthulhu mythos, adding their own deities to the pantheon, and creating eldritch tomes to add to the list of blasphemous grimoires. these authors include many of lovecraft s personal correspondents clark ashton smith, robert e. howard, frank belknap long, robert bloch and derleth himself. more recently, elements of the cthulhu mythos have featured in the work of such writers as cohn wilson, ramsey campbell, and brian lumley. the mythos has also been adopted for practical use by a number of contemporary magical and occult groups and organizations. anton la vey, head of the california-based church of satan, published his satanic rituals in 1972, and devoted a whole chapter to the metaphysics of lovecraft, including detailed descriptions of two l

FRATER U D PRACTICAL SIGIL MAGIC

is a completely different approach compared to the tendency of many other books, which usually prefer to list traditional, largely mutilated or inaccurately reproduced sigils taken from the gmagical cookbooks' of generally obscure authors with little or no practical experience of their own. although the planetary sigils xii/ practical sigil magic discussed at the end of this study are taken from the work of agrippa nettesheim, who is above all criticism in this respect, a single glance at other standard works about magical symbols will show that most magicians and alchemists in the middle ages (the supposed gpeak h of occidental magic) largely developed their own sigil language using a rather small number of well.established symbols. the myth that there is a small number of gcorrect h sig

ng faster and faster; in doing so, one must stare fixedly at the sigil (in our example of looking into the mirror [a magical mirror may be used, too, it is useful to draw the sigil onto the mirror with water-soluble paint) after spasmodical internalization, the symbol must be destroyed and deleted from the conscious mind. as mentioned before, from now on it will be the unconscious which has to do the work. in my own practical work i have discovered that it may even be useful to keep the sigil on you, such as wearing a ring engraved with it, etc. but this will depend upon the magician fs individual predilection, and everybody should find his/her own way. occasionally, it may prove necessary to repeat the whole procedure, especially if the goal is a very problematical one, requiring an outst

FREEMASON BLUEBOOK

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

ather. it might have pleased the great creator of heaven and earth to have made man independent; but, as dependence is one of the strongest bonds of society, mankind were made dependent on each other for protection and security, as they thereby enjoy better opportunities of fulfilling the duties of reciprocal love and friendship. thus was man formed for social and active life, the noblest part of the work of god; and he that will so demean himself as not to be endeavoring to add to the common stock of knowledge and understanding, may be deemed a drone in the hive of nature, a useless member of society, and unworthy of our protection as masons. the book of constitutions, guarded by the tyler's sword, reminds us that we should he ever watchful and guarded in our thoughts, words, and actions

ore thy blessing on this brother, elected to preside over this lodge, and now kneeling before thee. fill his heart with thy fear, that his tongue and actions may pronounce thy glory. make him steadfast in thy service; grant him firmness of mind; animate his heart and strengthen his endeavors. may he teach thy judgments and thy laws, and be a true and faithful servant. bless him, o lord, and bless the work of his hands. accept us in mercy. hear thou our prayer. forgive our transgressions; and, finally, receive us into the celestial i dge above, where thou forever reignes amen. response.so mote it be. ins. officer to master elect, still kneeling. you will repeat after me your official obligation: i solemnly promise, upon the honor of a mason, that in the office of master of_ lodge, i will, a

conducted to the south by the marshal, and the following words may be sung: o warden, with the plumb upraised, what doth thy emblem teach? maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (45 of 76 [11/22/1999 11:51:55 am] do all the craft uprightly walk, and practice what they preach? o warden, where the faithful one observed the glorious sun, like him adorn with beauty still the work by him begun. treasurer. my brother:you have been elected treasurer of this lodge, and it is with pleasure that i invest you with the jewel of your office. it is your duty to take charge of the stock and other property of the lodge, receive all moneys, keep a just and true account of the same, and pay them out by order of the worshipful master, and consent of the lodge. i trust your regar

his government, obedient toil, laws, prompt in the duties he owes to society, and a pattern of fidelity in all social and domestic relations. as a mason, he should cling to the old landmarks, and be sternly opposed to their infringement; be proficient in the laws, language and literature of the fraternity; be desirous to learn and apt to teach; though not for the time a workman, yet be master of the work and qualified to earn his wages; be prompt to aid and relieve, and slow to demand it; be ever mindful, that though elevated for a time above his fellows, that he is elevated by them, and that he is yet a craftsman, more sacredly bound by a craftsman's obligation; and that he should cultivate everywhere, and at all times, the golden tenets of brotherly love, relief and truth. maine masonic

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

of force were propitious to propagation and thus they perpetuated the race. it was also proposed that when the brain had been completed, the lords of mercury, elder brothers of our present humanity who excelled in intelligence, should teach us how to use the mind and make it truly creative so that we would no longer be dependent upon the separate sexual process of generation now in vogue. thus by the work of these two great hierarchies, we were raised from unconsciousness to the first stage of creative intelligence, from plant to god. we have also learned that this plan was frustrated by the lucifer spirits, stragglers from the humanity of the moon period, who lived upon the planet mars. they needed a physical field of action, but were unable to create one for themselves, hence for selfish

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e necessary for him to apply to king hiram of tyre, the descendent of cain, who selected hiram abiff, the son of a widow (as all free masons are called because of the relation of their divine progenitor with eve) hiram abiff then became grand master of the army of construction. in him the arts and crafts of all the sons of cain who had gone before had flowered. he was skilled beyond all others in the work of the world, without which the plan of jehovah must have remained forever a divine dream, and could never have become a concrete reality. the worldly acumen of the sons of cain was as necessary to the completion of this temple as the spiritual conception of the sons of seth, and, therefore, during the period of construction the two classes joined forces, the underlying enmity being hidde

hout free will, choice or prerogative. nor could she be permitted to wed hiram, who represented the temporal power, or religion would have been stamped out; she must wait for the bridegroom who shall embody within himself the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation

in a similar manner and the queen of sheba, humanity at large, is still unwed. the masonic legend tells the story of the attempt and its failure as follows: when the queen of sheba had been shown the gorgeous palace of solomon and had bestowed her choice gifts of gold and wrought work, she asked also to be shown the great temple which was nearing completion. she marveled much at the magnitude of the work but wondered at the seeming absence of workmen, and the stillness about the place. and she therefore requested solomon to call the workmen that she might see who had wrought this wonder; but though the servants of solomon at the palace obeyed the slightest wish of the monarch, and although he had been appointed by the god jehovah to build the temple, these workmen were not subject to his

ple without sound of hammer. as the temple of solomon was visible in all its glory to the queen of sheba, so the evidence of the toil of these invisible forces is easily perceived, both in the universe and in man, but they themselves keep in the background and work without ostentation; they hide from all who have not the right to see them or to command them. the relation of these nature forces to the work they do in the universe may perhaps be better understood when we use an illustration: let us suppose that a carpenter wishes to build a house wherein to live. he selects a place whereon to build and brings the materials thither, then with the tools of his trade he commences to lay the foundation. gradually the walls are put up, the roof put on, the inside completed and the structure finis

ng timber; it is a living thing "when you enter it you hear a sound--a sound as of some mighty poem chanted. listen long enough and you will hear that it is made up of the beating of human hearts, of the nameless music of men's souls, that is, if you have ears. if you have eyes you will presently see the church itself, a looming mystery of many shapes and shadows leaping sheer from floor to dome, the work of no ordinary builder "the pillars of it go up like the brawny trunks of heroes; the sweet human flesh of men and women is molded about its bulwarks, strong, impregnable. the faces of little children laugh out from every cornerstone; the terrible spans and arches of it are the joined hands of comrades; and up in the heights and spaces are inscribed the numberless musings of all the dream

FREEMASONS SATANISM AND SYMBOLISM

ow that, from pan came the he-goat of the sabbat, brother of the serpent, and the light-bearer [lucifer, because albert pike, the #1 freemason of all history, has just told us. one thing more to keep in mind. they have planned their debut of their anti-christ. he will be on the scene soon, you can bet on it. it's all part of their new world order. freemasonry is truly evil, it is deceptive, it is the work of the devil. listen to new age author, bill cooper, describe freemasonry. cooper was a member of demolay during his youth, and later, spent over 20 years in naval intelligence. he is most familiar with the organizations which are driving the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked

1913, sixth edition, p. 138] let us hear that terribly blasphemous statement again "it is far more important that men should strive to become christ's than that they should believe that jesus was christ" again we see freemasonry is revealed not to be christian. the unique deity of jesus christ is denied with the above statement. and because of this, the teachings of freemasonry qualifies as being the work of antichrist. 1 john 2:22 "who is such a liar as he who denies that jesus is the christ? he is the antichrist who habitually denies and refuses to acknowledge the father and the son. no one who habitually denies or disowns the son even has the father [parallel bible, kjv/amplified bible commentary] 1 john 4:3 "and every spirit that confesseth not that jesus christ is come in the flesh is

aternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pomegranate, the ovary and its exuberant seeds, the ova cells [rollin c. blackmer, the lodge and the craft: a practical explanation of the work of freemasonry, st. louis, the standard masonic publishing company, 1923, p. 249; emphasis added] first, this reference to being "born again" is not only not biblical, it is blasphemous and satanic. satanists have always tried to teach a counterfeit born again experience. as an occult initiate goes through his initiation ritual, when he is pulled back to his feet, usually out of a coffin

FULLER J F C SECRET WISDOM OF THE QABALAH

condensed as follows: kether is also called abbah, the father; it is the will or ego from which the remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 t

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

specialization. while preparing that book for publication, it was my intention to include within it this branch of my investigation, but wishing to obtain certain facts relative to the foundations of religious belief and worship which were not accessible at that time, and knowing that considerable labor and patience would be required in securing these facts, i decided to publish the first part of the work, withholding for the time being that portion of it pertaining especially to the development of the god-idea. as mankind construct their own gods, or as the prevailing ideas of the unknowable reflect the inner consciousness of human beings, a trustworthy history of the growth of religions must correspond to the processes involved in the mental, moral, and social development of the individu

same time that their hatred of idolatry is clearly apparent. the same is observed in the early writings of the hindoos. within the vedas, although they have been corrupted by later writers, may still be traced a purity of thought and life which is not apparent in the writings of later ages. not long ago i was informed by a learned native of india that the original writing of the vedas was largely the work of women. that the early conceptions of a deity in which women constituted the central and supreme figure were in egypt correlated with the exercise of great temporal power, may not, in view of the facts at hand, longer be doubted. by means of records revealed on ancient monuments, we are informed that in the age of amunoph i. a considerable degree of sovereign power in egypt was exercise

facts are facts, however, and it only remains for us to account for them. perhaps indeed in these later times an artificial and lower phase of sensuality has taken the place of the more natural indulgence of the passions, for procreative purposes, which principally engrossed the thoughts of early worshippers"[158 [158] rivers of life, vol. ii, p. 233. higgins is of the opinion that stonehenge is the work of the same era with the caves of india, the pyramids of egypt, and the stupendous monument at carnac--a structure which, it is claimed, must have required for its construction an amount of labor equal to that of the pyramids. undoubtedly there has never been a religious shrine which has excited more curiosity than has abury, of which, unfortunately, nothing now remains, although in the e

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

oet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an unpublished part of theconfessions).others, more favourably disposed to waite,mighthesitate to endorse that judgement,butthey admired his verse for its own sake 'poetry of great beauty, katherine tynan called it; while algernon blackwood saw waite's flaming language of great beauty, yet true simplicity-c-as the work of 'an inspired, outspoken mystic, nothing more or less'.whichis how waite wanted them to be seen. he was, above all, a mystic and wished to beknownas such.thathis studies of the occult are remembered when his mystical writings are neglected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their merits; for it is his analysis of mystical experience and hi

another masonic work was calledfor. he decided upon an encyclopaedia, for although there wereseveralalready in existence,'itseemed to me that here was the most convenient form in which to introduce a multitude of personal viewsand standpoints'(sly,pp.203-4).in may1917he suggested the book to ralph shirley of rider&co, who took it up, and within eighteen months he had completed almost the whole of the work. there was however, much argument over illustrations and over money (he never received satisfactory royalties and disputes over payment of these dragged on for many years, whichdelayedthe book for anotheryear.finally,in march1921,a newencyclopaediaoffreemasonrywas published. waite's delight at its appearance was tempered by his expectation that'thevested authorities and the diehards of de

thes. c. consists of the following brethren. frater l. s; fraterm.w.e.;fraters.r.,under the conditions now to be setforth:-thes. c. of r. does not exist and no person is, therefore, a member of it, except when it is called into being and declared to be in activity by some one or more of the above mentioned fratres or their successors for executive or consultative purposes and on the completion of the work in hand, or beforeif so declared, it automaticallylapsesuntil again in likemannerrevived.membership of the s. c. r. is therefore to be understood in the sensejustdefined whenever referred to in this constitution.(5)fraterl.s, frater m.w.9. and frater s.r.beingmembersabinitiobywhomthe c. was constituted simultaneously, there is no priority or precedence in respect of them and this fact is

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

women were admitted in the 17th and 18th centuries.'5and just whowerethe original rosicrucians? they were first brought to public notice in1614to1616with the publication in germany of a seriesofcurious pamphlets, known as the rosicru255 cian manifestoes, entitledfamafratemitatis,confessiofratemita255tisandchymischehochzeitvonchristianrosencreuz(the chemic255 al wedding, and generally accepted as the work of the lutheran scholar johann valentin andreae.ithas been argued, by frances yates, that the purpose of the pamphlets was political, and certainly they stimulated a stream of replies, both attacking and defending the mysterious order while not producing one scrap of evidence for its real existence.therosicrucian myth, set out in the manifestoes, is this 'according to the "fama fraternita

mystery; and, after all, it did nobody any harm.iwestcott himself claimed to have obtained the ciphermanu255script from the revd a. f. a. woodford, an elderly masonic scholar who died, conveniently for westcott, at the endof1887 before thegoldendawn was announced to the world. in fact, it almost certainly came from within the rosicrucian society, of which woodford wasnota member, and was probably the work ofkennethmackenzie, whoseroyalmasoniccyclopaedia(1877)contained a listofrosicrucian grades that matched the golden dawn grade structure almost perfectly, mackenzie insisted that this list was his own work,buthe had lifted it intact from a28thegoldendawngermanrosicrucian text of1781-atext that would have been known to westcott also.thecipher itself, which is alchemical in origin, would hav

her sake youmust performthetwelvelaboursof hercules;for her you must descend into hell, for her sakeyou must ascend into heaven. you must have strength and patience, nothing must terrify you,thejoysof nirvana mustnot temptyou;havingchosenyourwork,youmust to this end purify yourselffrom perishabledesires, and bring downthe light of the shining ones, thatitmayradiate upon you here on earth. this is the work of thealchemist.8herown life hardly matched this selfless devotion,butshe maintainedherenthusiasms in one form or another long after she had left the golden dawn behindherand acted outhermore significant part in life as a'newwoman. while florencefarrcame into the golden dawn through the accidentofphysical proximity to existing members, isabelle de steiger entered it becauseherown esoteric

e, an inner circle, in possession of the great secrets ofj human generation and human regeneration; something, though! far in degree, different from our notions of an inner circle. it was from this source that the final consummation of the new dis255 pensation was proclaimed. from the quabbala [sic, the essene brotherhood, and on to the present time, there are glimpses given; us, which tell us of the work that sacred lodge performed. its secrets still survive, and esoteric christians see unequivocal proofs that the church of christendom is the direct successor'.9during the same period she provided a. e. waite with a series of singularly uninspiring illustrations for his journaltheunknownworld,compensating for them by her translation of eckart255 shausen'sclouduponthesanauary,which was publ

of this newborn' ancient wisdom' with all the zeal of converts, although they altered the sequence of the cards and thus of their particular attributions.thereversal of cards 8 andii,strength and]ustice, has frequently been blamed on a. e. waite, who was the first to publish such an attribution, but he took it from the original '3=8 grade of practicus side lectureno.2',on thetarottrumps,which was the work of mathers himself. other members con255 cerned themselves with relating the four suits of the tarot to the four worlds of the kabbalah.theresulting wealth of corres255 pondences between the minor arcana, planetary symbolsand the. ten sephiroth was entered, together with the meanings of the cards, on large cards which were then used for instructional purposes.therewas, in theory, no end t

GILBERT THE MAGICAL MASON

ns of clairvoyance and clairaudience. their teaching does not neces255 sarily include any indian or egyptian symbolism. during recent years a new impetus to the study of rosicrucian ideals has been given by theosophical and anthroposophical societies to students who are aspiring to become initiates. in 1916, frater dr r.w. felkin started for new zealand tothehistory oftherosicrucians 39iiiiitinue the work of the rosicrucians in that colony. the aim of the societas rosicruciana in anglia is:to afford mutual aid and encouragement in working out the great problems of life, and in discovering the secrets of nature; to facilitate the study of the system of philosophy founded upon the kabalah and the doctrines of hermes trismegistus, which was inculcated by the original fratres rosa: crucis of g

the roots of knowledge, as well as increases our store of information. let us not, with folded arms, float with the tide of indolence,butever strive after increase of that true knowledge which is wisdom andthehistory oftherosicrucians 47remember that 'to labour is to pray, or as the latin motto hasif,'laborareest orare,'for the day is coming to each one of us when no man can work and the value of the work of each man will be tried in the balance of justice, and if we have done wellweshall gain a rich reward.[privately printed (1913.]4. inmemory ofrobertfluddfratres, we have today made a pilgrimage to the church of bearstead to commemorate the life and work ofdrrobert fludd, who, born at milgate house in 1574, was the son of sir thomas fludd, treasurer of war to queen elizabeth. originally

econd volume of the greathistoriacontained seven parts; on prophecy, prophetic sleep, divin255 ation, memory, on nativities, on good and evilspirits;:on physiognomy and character, on chiromancy or the study of a meaning in the lines of the hand, and metaphysical ideas on the pyramidal form, especiallyas related to the rays of the sun, and their power on the earth. in1621appeared a further part of the work, calledtheosophic,cabalisticalandphysiological:it is in this portion that our frater chiefly delighted, and it is here that his vast learning in hebrew cabalistic lore and his wonderful mental ingenuity is chiefly displayed. he discourses at great length on the name jehovah, the tetragrammaton, and its relation to man's soul and body; on the divine sephiroth, and on the primal chaos, and

tics and on miracles. he then complains of several heathen philosophies, greek and arabian: but objects less to plato than to aristotle. he then explains at length his views of creation and of the realms of nature and man as described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen' time will not permit metosay anything of our author's controversies, nor of hi

n the neo-hebraic language, like themishnah.we must next consider thezohar,or 'book of splendour, a collection of many separate treatises on the deity, angels, souls, and cosmogony. this is ascribed to rabbi simeon ben jochai, who liveda.d.160, who was persecuted and driven to liveina cave by lucius aurelius verus, co-regent with the emperor marcus aurelius antoninus. some considerable portion of the work may have been arranged by him, and condensed by him from the oral traditions of his time:butother parts have certainly been added by other hands at intervals up to the timewhenit was first published as a whole by rabbi moses de leon, of guadalajara in spain,circa1290. from that time its history is known. printed editions have been issued in mantua, 1558; cremona, 1560;and lublin, 1623; th

GILBERT THE SORCERER AND HIS APPRENTICE

into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,toread and to wonder. r.a. gilbertbristol,april 1983notes1 the text of the manifesto is giveninfullinellie howe'sthe magiciansofthe golden dawn(1972,.pp,127-133. 2thefactsof his schooling are disputed in ithell colquhoun'sswprdofwisdom(1975. she. givesreasonablegrounds for supposing that it

eparation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus the greater and more intense the darkness, by so much the more doth the light become bright by contrast and draweth, asitwere, increased force from the blackness.theinfernal habitations in the first circle are the waters of tears, in the second circle are the waters of creation, in the third circle are the waters of ocean, in the fourth circle is the false sea. upon the right ha

pursued the socratic method of questioning. his opponent 'you hold,'hesaid,'thatbetween incarnations' the soul passes to a kind of intermediate stateinwhich' it retains its consciousness, and its interest in those it has left behind 'undoubtedly''and inthatstate do you sayitis,active, or is it entirely idle 'unquestionably it is active. after a certain period of rest it is busily engaged in doing the work setitto do 'has this work any connection with this world, and with those whom the soul' has known and loved here 'we believe that the spirits that have passed over are constantly anxioustohelp those whom they have loved here. that is the reason they are often so keenly desirous. to find some means of communicating. clumsy andseej:ninglytrivial means they often are,butthis is due to our de

steps could be taken, the fever wasabating, andtheman on the road to recovery. being a scientific sceptic 1 he ascribed the recovery to the excellent nursingofhis wife, and to a vigorous constitution.butinany case it was curious to find. the old egyptian banishing of typhon apophis practisedbyabasqueinlcndon.fnthe twentieth century.thiswas a work of healing, and one fancies wasmuchon the lines of'the work of the old priest- initiates. but it is easy also to imaginethatinstead of a sick manitmight be some one who had offendedtheexorciser; such a one would of-course, in hisopiniori,beinspired or possessed by evilspirits;would. be a servant or an instrument of typhon apophis, and the exorcism a right and proper thing. whatever injures or offends us is evil in our eyes, and the ritual would re

him out, but caused himtogo in, and this also by the power of the name. i have been shown over a hundred names and seals of demons from medieval books of magic, and many instances are recorded from the times of the pharaohs till within a couple of hundred years of this present time, of magicians who in time of war, have cast fear into the hearts of the enemies of their country. froissart records the work of magicians who accompanied the german armies in his day, causing fogs to cover a retreat, and the like. many of the troubles anciently ascribed to obsession -are now sometimes dealt with, and it is said successfully, by hypnotism, and a new vocabulary has grown up, and we hear much of suggestion, and auto-suggestion, of the subliminal, and superliminal consciousness, and of unconscious

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

lm, 17th december 1907. the letter is in the archives of the general church academy at bryn athyn 23[23] beswick to rev. j. p. stuart, 5 april 1870. written at paterson, n.j. the same letter does contain one hint of anxiety. beswick was eager for the book to be reviewed in swedenborgian circles: i would like to know how we can secure a favourable, or at least an unprejudiced review on the part of the work in the n[ew] j[erusalem] magazine. can you ensure it? will you undertake it if i send you a copy of the work for review? but, as we have seen, such reviews as did appear were not exactly what he had hoped for. the rite, however, was another matter. he was sure that it would prosper: i saw albert pike, the great masonic mogul of the 33, last week at the masonic publishers rooms. he speaks

n the n[ew] j[erusalem] magazine. can you ensure it? will you undertake it if i send you a copy of the work for review? but, as we have seen, such reviews as did appear were not exactly what he had hoped for. the rite, however, was another matter. he was sure that it would prosper: i saw albert pike, the great masonic mogul of the 33, last week at the masonic publishers rooms. he speaks highly of the work, and begs to receive the degrees of the swedenborg rite. i have promised to give him them in may next. our nabobs all speak highly of the rite, so far as they know it. beswick may have met pike (if the whole episode was not pure fantasy) but nothing came of the meeting and there is no trace of any correspondence between pike and beswick, nor of any swedenborgian rite rituals, in the archi

GILBERT R A THE MASONIC CAREER OF A

sonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thoma

added that 'the whole craft is deeply obligated to him for presenting it with so admirable a mirror and exegesis of its own doctrine. another favourable review appeared in ars quatuor coronatorum 25 (pp. 133-5) but it was, perhaps, less than objective, being written by b. e. j. edwards, who was a long-standing member of the golden dawn. the only carping note was struck by john yarker who reviewed the work for the co-mason (vol. 4, pp. 29-32, 1912. he was upset because waite 'does not seek to hide his contempt, often expressed in uncourteous language, against all who differ from him, or otherwise against those degrees from which he could extract nothing to confirm his theories, and the writer of this review comes in, with many better men, for a "slating, and he rightly criticized the factua

ingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encyclopaedia seems to sh

ement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete with the same author's secret tradition (p. 180. for waite such comments were wormwood and gall, but he could take comfort in the laudatory reviews by philip wellby in the occult review (although wellby was a close personal friend and waite had, in any ca

stitution of the secret college of rites the masonic career of a.e. waite appendix d the secret council of rites the secret council of rites s+c+r constitution (1) the s.c.r. was constituted on december 2nd, 1902 for the determination in a particular direction of existing mystic interests, more especially in connection with masonry and the orders which are connected with and dependent upon it (2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the n

GLOBAL FREEMASONRY

km. from the ancient templar center at balantrodoch. the templars lived in this region and in this castle especially after 1312 under the protection of the barons of st. clair..the chapel was built between 1446-48 by sir william st. clair who was one of the most prominent nobles of the time in scotland and even in europe. masons and rosicrucians worked on the construction. the chief architect of the work was the templar grand master, sir william st. clair who brought itinerant mason architects and stone masons from every part of europe. new houses were built in the near-by village of roslin and a lodge was opened the plan and decoration of the chapel is unique. there is no other such example in ed from the templars to ancient egypt scotland or even europe. it captured the atmosphere of he

ose who have had their names immortalized as persons who have spent all their efforts, either for their contemporaries or for those generations that follow them, to make people happy and to ensure for them a more humane world. their aim is to exalt the humane impulses that influence the lives of living people human beings who have sought immortality throughout the centuries can achieve it through the work they do, the services they perform and the ideas they produce, and this will give their lives meaning. as tolstoy explained "paradise will then have been established here on earth and people will attain the highest possible good."84 on the same topic, master mason isindag writes: the substance of everything: masonry understands this as energy and matter. they say that everything changes s

ce, or by means of art, the media, literature, music and all manner of popular culture. masons do not intend by this propaganda to eradicate the divine religions in a sudden revolution; they want to achieve this over the long-term, and to initiate all people into their philosophy only little by little. an american mason sums up this method as follows: freemasonry does its work silently, but it is the work of a deep river, that silently pushes on towards the ocean.137 high priest j.w. taylor, from the state of georgia in the usa, makes this interesting comment on the same matter: the abandonment of old themes and the formation of new ones do not always arise from the immediately perceptible cause which the world assigns, but are the culmination of principles which have been working in the m

hteenth and nineteenth centuries, gave rise to neo-pagan ideologies such as racism and fascism, and secular and violent ideologies such as communism. the spread of social darwinism deemed people to be animals struggling for their existence, the brutal results of which came about in the second half of the nineteenth century and in the twentieth century. the world war one global freemasonry dkg was the work of european leaders who, as a result of darwin's suggestions, regarded war and bloodshed as a biological necessity. during that war, 10 million people went to their deaths, for nothing. the world war two that followed it, and in which 55 million people perished, was again the work of totalitarianism, like fascism and communism, that was the result of the seeds of militant secularism sown

GNOSTIC CATECHISM

sonic lobby, as were the utterly fantastic tales of 'dr. bataille (dr. charles hacks) in le diable au xix siecle (1892-4. further fuel was added to the anti-masonic fire with the revelations of the supposed head of the 'new and reformed palladium, miss diana vaughan, soi-disant descendant of thomas vaughan the alchemist, and recent convert to rome. her memoires d'une ex-palladiste (1895-7) equals the work of 'dr. bataille' in its ridiculous tales of satanic wonders, but surpasses it in libels upon living english freemasons. she claimed that 'le chef actuel des luciferiens anglais est m. le docteur william-wynn westcott, demeurant d londres, camden-road, no. 396. c'est lui le supreme mage de la rose-croix socinienne pour i'angleterre. ses adjoints sont: en premier degre, m. john-lewis thoma

added that 'the whole craft is deeply obligated to him for presenting it with so admirable a mirror and exegesis of its own doctrine. another favourable review appeared in ars quatuor coronatorum 25 (pp. 133-5) but it was, perhaps, less than objective, being written by b. e. j. edwards, who was a long-standing member of the golden dawn. the only carping note was struck by john yarker who reviewed the work for the co-mason (vol. 4, pp. 29-32, 1912. he was upset because waite 'does not seek to hide his contempt, often expressed in uncourteous language, against all who differ from him, or otherwise against those degrees from which he could extract nothing to confirm his theories, and the writer of this review comes in, with many better men, for a "slating, and he rightly criticized the factua

ingly, admitted that it might have some value 'the book is not likely to replace former encyclopaedias, although it may find its own place in masonic literature (p. 139. the task of demolishing waite utterly was left to aqc 33 (1920) and the two reviewers of the book, w. j. songhurst and j. e. s. tuckett, went to work with a will. songhurst found that 'the impression left on my mind after reading the work is that bro. waite has merely linked together a series of essays embodying personal opinions, by means of lists and tabulations for which he has very little respect (p. 169. he also attacked waite's arbitrary and bizarre arrangement of subject matter 'it is surely unusual to find an index in a dictionary or encyclopaedia. that an index was needed for bro. waite's encyclopaedia seems to sh

ement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete with the same author's secret tradition (p. 180. for waite such comments were wormwood and gall, but he could take comfort in the laudatory reviews by philip wellby in the occult review (although wellby was a close personal friend and waite had, in any ca

stitution of the secret college of rites the masonic career of a.e. waite appendix d the secret council of rites the secret council of rites s+c+r constitution (1) the s.c.r. was constituted on december 2nd, 1902 for the determination in a particular direction of existing mystic interests, more especially in connection with masonry and the orders which are connected with and dependent upon it (2) the work of the s.c. lies entirely outside that of any legislative bodies, grand lodges, grand chapters or supreme councils; it does not seek to intrude among them and it will not tolerate their interference in its concerns (3) the s.c. will for its better protection vigilantly conserve an occult and anonymous character and, save in the supreme degrees of the council, will at no time divulge the n

GNOSTIC HANDBOOK

levels of existence. if we consider this for a moment and ponder how "real" our dimension seems to us, then perhaps other levels would be perceived as concrete and real as our own from within their own vantage-point. this very concept was the basis of a fascinating story written by edwin.a.abbott in 1884 called "flatland. originally published under the pseudonym of mr.a.square, it was found to be the work of an english clergyman and shakespearean scholar, whose fascination with mathematics led him to publish this tale. the importance of flatland is that it helps us conceptualise the possibility of altered dimensions from the perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i w

most of these have adapted and distorted the model and not really come to grips with the full depth of the vision held by mme. blavatsky and others such as steiner, alice bailey and max heindel. this map was developed by madam blavatsky and from the theosophical movement migrated into a range of cosmologies, it is found adapted in systems ranging from max heindel's rosicrucian cosmo conception to the work of rudolf steiner and alice bailey. in theosophy and related traditions, there is an original nothing or absence (1st c, a triune principle of will, the word and wisdom (2nd c) and a series of seven planes which bring together the other characteristics. the underworld is subsumed within the astral plane which is heindel s desire plane. the seven planes according to the rosicrucian cosmo-c

tructive and twisted forces (klippoth, which in turn created the material world. even among the gnostics there are many variations in interpretations of the fall. some traditions see the creator as the divine will or sophia, others see the creator as the demiurge and hence evil. some have two yahwehs, a true light lord and a false substitute. some sects refute the whole old testament saying it is the work of the false yahweh, while others even see the serpent in genesis as a premonition of the savior. for a more modern twist, one science fiction writer (with a penchant for occultism and a strange adaptation of psychology) outlined the gnostic myth in a more technological form. millions of years ago in the spiritual dimensions, a spirit entity decided he wanted more power than was his due

he semblance of solidity we call matter. thought, then, as a form of energy has the same power. this is why in so many tradition there are admonitions about controlling the thought process, while thinking and doing are still different things, thinking does have its effects. clairvoyants of many persuasions have seen and documented the shapes and forms produced by various types of thought, witness the work of charles leadbeater. while many of these forms are fleeting, when empowered by the emotions and by reverie and memory they become more than just thoughts, they become thought forms. these thoughtforms exist beyond simply when they are thought, they take on an independent existence within the mind of the thinker. they then influence memory and condition our perceptions of everyday life

ts by creatures we cannot see. in the modern mode, these archons are sometimes called ultraterrestrials. however we must realize that these forms are spiritual in origin. sure, they may be other races within our universe, assuredly so, but it does seem that the majority of ufo sightings and experience reflect our own fears, terrors, needs and desires and hence have a archonic origin. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons, and in general that of all of the orders of being outside god, including the world itself, is the main theme of gnostic speculation..the universe, the domain of the archons is li

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e consider this for a moment and ponder how real our dimension seems to us, then perhaps other gnostic theurgy page 25 levels would be perceived as concrete and real as our own from from within their own vantagepoint. this very concept was the basis of a fascinating story written by edwin.a.abbott in 1884 called flatland. originally published under the pseudonym of mr.a.square, it was found to be the work of an english clergyman and shakespearean scholar, whose fascination with mathematics led him to publish this tale. the importance of flatland is that it helps us conceptualise the possibility of altered dimensions from the perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i w

can god, the supreme good, be the cause of suffering and evil? must he be held responsible for wars, epidemics, the oppression of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons (rulers, and in general that of all of the orders of being outside god, including the world physical itself, is the main theme of gnostic speculation. the universe, the domain of

as one of the primary languages used by the gnostics. two other forms we will consider here are notariqon and notariqon of the tenach. temura is a further form which uses agreed tables of numerical correspondence i.e. certain numbers or letters are attributed to other letters according to an agreed formula. temura is not a popular form of the kabbalah of number as without the table of attribution the work becomes undecipherable. gnostic theurgy page 106 notariqon and notariqon of the tenach the art of notariqon is perfect in its simplicity, in some sense it could be considered a sort of gnostic shorthand. it consists of making new words out of the letters of the original. one of the better examples of this art is found in the alchemical term vitriol which was used as the codeword for sulph

tic theurgy page 139 the anointing of the holy spirit is the baptism with fire. it is not given with the baptism of repentance, but is offered later on the spiritual path. as the baptism of repentance is recognition of starting the spiritual path, the baptism of fire is recognition of a certain degree of achievement, and is stimulus for further growth. the baptism of water symbolises the start of the work of sophia in cleansing the life of the student, it also initiates the growth of the light spark in the gnostic. the baptism of fire recognises the growing spark of light and accelerates the destruction of the "old man" within the gnostic being. as the spark of light grows it attempts to commune with the mind of god (logos) to which the gnostic now has access, however, sin (dialectic facet

ge of wisdom, to another the message of knowledge by means of the same spirit, to another faith by the same spirit, to another gifts of healing by that one spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues. gnostic theurgy page 140 all these are the work of one and the same spirit, and he gives them to each one, just as he determines. 1 corinthians 12:4-11 when they arrived, they prayed for them that they might receive the holy spirit, because the holy spirit had not yet come upon any of them; they had simply been baptised into the name of the lord jesus. then peter and john placed their hands on them, and they received the holy spirit. a

GOETIA LUCIFERIAN

n unity these djinn are of fire and air, thus enflame the very essence of self in the illumination of being (black flame self- perception and being. black magick is the development and refinement of the self on every level. it can be unpleasant such as questioning yourself and testing your limits, and it can be pleasure filled. it is necessary not to grow lazy while working with these spirits, as the work will then disintegrate and cause numerous problems. stay focused and resilient to the purpose of the work yet do not allow spirits to control or alter your thoughts. the challenge is great, few will be able to pass beyond the testing grounds of this grimoire, nor understand the translation therein. please understand that this grimoire was not created because i felt i could produce somethi

will this light to change into a purple brilliance or blackened flame within the center, from which an eye arises. the eye would represent the eye of set/shaitan, the adversary and immortal genius of self. the azal ucel ritual and the rite of the adversary is a tool which is aimed at willed practice to achieve contact with this higher self. it is used to also clear the mind and focus the self on the work of which you will undertake. 14 the body of light is brought forth not through dreaming, but the waking plane/conscious mind. find a comfortable place to meditate, decorated in such which would represent the higher self/daimon. anoint the neck and arms in abramelin oil and have the chamber lit with natural light if possible allowing the sun to enter the chamber. remember, the point is to

ce towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt the white hilt knife is the magickal tool of the work of illumination of the angelic guide, the solar and luciferian blade of the divine will. the white hilted knife is used in such works such as workings of the divine will, or angelick holy guardian angel. the athame is also used in circulating and visualizing light around the self encircling the being. you will want to decorate the handle in the runes of summoning and protection, as first

tes of leviathan by hecate and the skull wreathed in roses, which is silence and beauty i summon thee blade of steel, envenomed in the darkness of the earth do become knife of the devil s claw, my sacred tool of summoning water-daemon of the blade be born by banal and those of the shadowed realms- blade be blessed! so mote it be! the wand the wand is the fiery essence of the magician, the will of the work itself. create or decorate your own wand which shall reflect your sacred symbols and desire of your becoming. austin spare called these sacred letters as the alphabet of desire, a sigillized form of the subconscious and symbols which represent the higher articulation of the self. the luciferian will which is self-immolated unto perfection. the wand should be cut, painted and decorated wit

young women were discouraged from using mirrors for this reason, lest they become possessed by the demoness, who will drive them to sexual acts with sleeping men. the black mirror is considered also a tool for atavistic resurgence that the demons of the mind or the lycanthropic state may be brought out by enchanting the self to open the imagination to images in the reflection. the black mirror in the work of the goetia is used as a tool to communicate with the bound spirit or familiar after initial evocation. the sorcerer who summons the angel or demon may bind it accordingly to the vessel, and at a later time evoke the spirit again and use the black mirror to visualize its form and impressions it may send. if a specific goetic spirit is bound with the magician as a familiar/famulus, then

GOLDEN DAWN RITUALS B

st and then the north, taking due care to complete the circle in the east. all invocations and banishings are to be opened and closed with the qabalistic cross. in some cases, certain other names that pertain to the quarter may also be vibrated. make certain that the following pentagrams of are utilized in conjunction with the proper elemental pentagram; either invoking or banishing, according to the work you are doing, and take due caution to vibrate the proper names with the proper pentagram. o- active spirit pentagram m- active spirit pentagram n- passive spirit pentagram l -passive spirit pentagram this ritual requires that the adept be fully competent with the l.b.r.p. before advancing on with the s.b.r.p./s.i.r.p. remember that the points of the pentagram represent the five magical e

he pentagrams. the spirit wheel is drawn as a circle with eight spokes within. the kerubs are attributed as thus: spirit wheel k aquarius kerub e leo kerub eagle kerub b taurus kerub in the supreme ritual of the pentagram, both the hebrew and enochian words and energies are used; the hebrew you should already be familiar with ever since the neophyte grade. the enochian system finds its origins in the work handed down from john dee and edward kelly. their works were made into a tangible and more workable system by modifications made by g.h. frater d.d.c.f. below are the enochian or angelic names of the elements. element enochian pronunciation m exarp ex-ahr-pey o bitom bee-toh-em n hcoma hah-koh-mah l nanta nah-en-tah divine name pronunciation oro ibah aozpi oh-row ee-ba-ha ah-oh-zoad-pee o

GOLDEN DAWN RITUALS C C1

ction with the l.b.r.p. remember the lesser ritual of the hexagram is better suited to banishing unwanted planetary forces. in most cases, the standard b.r.h. of l is appropriate, but there may be circumstances to use other specific hexagrams of a particular planet. another important reason for the b.r.h. is to banish unwanted forces that may not be evil or hostile, but may not be in harmony with the work undertaken. the four forms these are the four good forms created by tracing the two triangles of the hexagram. the lesser ritual of the hexagram is based on these four forms. l y f k b c this is the fire hexagram. its affinity is with the eastern quarter, the position of fire in the zodiac (notice f, and k do not change sides. to achieve this from the basic hexagram, lower the inverted tr

of the planet under whose regimen thou art working, following the course of the sun to invoke and reversing the course to banish. in addition, it is important that the symbols of the elements are not usually traced on as sigils but are represented by the kerubic emblems of k, e, b, and. 17 the lesser ritual of the hexagram (i.r.h./b.r.h) step 1 always begin with the qabalistic cross. according to the work you are doing use whatever magical tool may be necessary. in most cases, the lotus wand or the magical sword is appropriate. step 2 stand facing east. to invoke, trace the figure thus: l y f k b c vibrate the name atyrara and bring the point of the magical implement to the center of the figure. to banish, trace the form thus: l y f k b c vibrate the name atyrara. step 3 using the magical

GOLDEN DAWN RITUALS D

ith which in earth, life and language i ascribe the letter (hebrew letter) to which is allotted the symbolic tribe of (hebrew tribe) and over which is the angel (angelic name) to bestow this present day and hour and confirm their mystical and potent influence upon the color (zodiacal color) of this lotus wand which i hereby dedicate to purity and occult work. may my grasp upon it strengthen me in the work of the nature and attributes of (zodiacal sign. note: as you are reciting the invocation at each quarter, it is important that you trace in the air with your lotus wand, the invoking pentagram of the sign required. so, if you are dealing with a, you will use the invoking pentagram of o. after you have sufficiently charged all twelve bands, then you will lay your wand on your altar with th

GOLDEN DAWN RITUALS T

hin her one and the same. tol paombd dilzmo as pian od christeos all her members let them differ in their qualities, and let there be ag l toltorn parach asymp cordziz no one creature equal with another. the reasonable creatures of dodpal od fifalz l smnad od the earth, or man, let them vex and weed out one another: and fargt bams omaoas conisbra their dwelling places let them forget their names. the work of man od avavox tonug orsca tbl noasmi and his pomp let them be defaced. his buildings, let them become tabges levithmong unchi omp tibl caves for the beasts of the field! confound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger

GOLDEN DAWN RITUALS T3

hin her one and the same. tol paombd dilzmo as pian od christeos all her members let them differ in their qualities, and let there be ag l toltorn parach asymp cordziz no one creature equal with another. the reasonable creatures of dodpal od fifalz l smnad od the earth, or man, let them vex and weed out one another: and fargt bams omaoas conisbra their dwelling places let them forget their names. the work of man od avavox tonug orsca tbl noasmi and his pomp let them be defaced. his buildings, let them become tabges levithmong unchi omp tibl caves for the beasts of the field! confound her understanding with ors bagle moooah ol cordziz. darkness. for why? it repenteth me that i have made man. l capimao ixomaxip od cacocasb gosaa baglen one while let her be known, and another while a stranger

GOLDEN DAWN RITUALS Z2

the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial magic, as the evocation of the spirits of the elements, etc. unto the first heh h the consecration and charging of telesmata, and the production of natural phenomena, as storms, earthquakes, etc. unto the letter vau w divination in all its branches; and the art of making the link between the subject of the work and the process of divination. and to the final heh h the works and operations of the art of alchemy, the order of its processes and transmutation. index for general reference to the enterer ceremony of the 0= 0 grade 1. a the ceremony itself. the place of the temple. 2. b the hierophant. 3. c the officers. 4. d the candidate 5. e the ceremony of opening. 6. f hierophant states that he ha

c. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, and thus doing, let him address an humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete the work. he is then to take back the talisman to between the pillars, and repeat the former process, then assuredly the light will flash. now, as soon as the magician shall see the light, he shall quit the station of the hierophant and consecrate afresh with n and with o. s. this being done, let the talisman or material basis have the cord removed, smite it with the sword and proclaim, by and in

alembic; the grinding thereof to form a powder in a mortar. this powder is then to be placed again in the curcurbite. the fluid already distilled is to be poured again upon it the curcurbite or philosophic egg is to be closed. i. the curcurbite or philosophic egg being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the

ure, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to commence the general invocation of the forces of the divine light to operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the

n days; having on the right hand of the apex of the triangle a flashing tablet of the a, and in the left ,one of the 4. let it not be moved or disturbed all those seven days, but not in the dark, save at night. then, let the operation as aforementioned be repeated over the curcurbite, and this process may be repeated altogether three times if the flashing light cometh not, for without this later, the work would be useless. if after three repetitions it still appear not, it is a sign that there hath been an error in the working, such being either in the disposition of the alchemist or in the management of the curcurbite. wherefore let the lunar and the solar invocations and exposures be repeated when without doubt. if these be done with care (and more especially those of p and q with those

GOLDEN DAWN RITUALS Z3

metrical distances answering to the number 6 of trapt- osiris- alluding therefore to the self-sacrifice necessary to accomplish this. 3. it represents the practical application of the beginning of a magical force. let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work, his head reaching to the clouds, his feet resting upon earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round about him- lightenings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of groping forward in search of truth. 2. it repre

GOLDEN DAWN RITUALS ZAM11

i am alive forever more and i hold the keys of hell and of death. for i know that my reedmer liveth and that he shall stand in the latter of days upon the earth. i am the way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant ov

GOLDEN DAWN RITUALS ZAM13

er one hundred and twenty years i shall open. the door is guarded by the elemental tablets and the kerubic emblems" chief adept "all kneel" second adept "father, the hour has come. give glory to your son that your son may give glory to you, inasmuch as you have given him authority over all mankind, that he may bestow eternal life on those you gave him. i have given you glory on earth by finishing the work that you gave me to do. do you now, father, give me glory at your side? a glory i had before the world was (all rise) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept (makes the 'l' sign "virgo, isis, mighty mother" second adept (makes the 'v' sign "scorpio, apophis, destroyer

GOLDEN DAWN RITUALS ZAM19

, and daily call, entreat, and invite many more unto our fraternity, unto whom the same light of god likewise appeareth? consider you not that, having pondered the gifts which are in you, having measured your understanding in the word of god, and having weighed the imperfections and inconsistencies of all the arts, you may at length in the future deliberate with us upon their remedy, cooperate in the work of god, and be serviceable to the constitution of your time? on which work these profits will follow, that all those goods which nature hath disposed in every part of the earth shall at one time and altogether be given to you, tanquam in centro solis et lunae. then shall you be able to expel from the world all those things which darken human knowledge and underaction, such as the vain (as

GOLDEN DAWN RITUALS ZAM24

the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up and leads out all who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their insta

ntis" chief adept "qui vivit et regnet in saecula saeculorum" third adept "amen" chief adept "avete, fratres et sorores" second adept "rosae rubae" third adept "et aureae crucis" chief adept "very honoured fratres and sorores, the things which are above do continually lift up unto their high estate the things which are below, and do thence return them after a certain great transfiguration so that the work of wisdom may continue and that the grace and sanctification of the holy and glorious zion may be communicated to the zion which is on earth. therefore, the worlds rejoice together 6 and are fulfilled in all completion. i beseech you to join with me in my intention, and to ratify in your hearts, the solemn and sacramental words by which i assume this external and visible temple of isis mi

e tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him, they may pass from the desire of thy house into the light of thy presence" second adept "the desire of thy house hath eaten me up" third adept "i desire to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the light for which we have assumed this temple has been accomplished faithfully, and the temple has received its hierophant. by the power in me vested, i now remit it into its due place in the outer world, taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. it is so remitted accordingly. in nomine dei viventis" second adept "et vivif

GOLDEN DAWN RITUALS ZAM3

step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, using the formula of the middle pillar, infuse the sphere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to tra

GOLDEN CHAIN AND THE LONELY ROAD

e arte magical to the individual aspirant. iii. the lineal transmission of deed- every action is an interaction between self and other, and is therefore a potential transaction between the aspirant and the initiator. the opening of the eyes, the placing of the step, the turning to-and-fro between directions, the on-lay of the hand, the sojourn, the flight, the labour, the rest..all may show forth the work of mahazhael's hand. 0/iv. the great lineage: the path of true witchblood- whether it is by kinship, rite, vision or divine election, that one is made a 'knowing witch, it is by birth and by birth alone that one is chosen and branded with the sign of liberty 'the mark of cain. solely those whose aethyr bears this seal of power partake in the one true lineage of 'witchblood. though its des

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

creature banks and glides contemptuously backwards into the sun leaving our single-engined cessna floundering in the lower air. below us now there s a pair of parallel lines almost two miles long, arrow straight all the way to vanishing point. and there, off to the right, a series of abstract shapes on a scale so vast and yet so precisely executed that it seems inconceivable they could have been the work of men. the people around here say that they were not the work of men, but of demigods, the viracochas,1 who also left their fingerprints elsewhere in the andean region many thousands of years ago. the riddle of the lines the nazca plateau in southern peru is a desolate place, sere and unwelcoming, barren and profitless. human populations have never concentrated here, nor will they do so

system: two parallel north-south highways, for example, one running for 3600 kilometres along the coast and the other for a similar distance through the andes. both these great thoroughfares were paved and connected by frequent links. in addition, they exhibited an interesting range of design and engineering features such as suspension bridges and tunnels cut through solid rock. they were clearly the work of an evolved, disciplined and ambitious society. ironically, they played a significant part in its downfall: the spanish forces, led by francisco pizarro, used them to great 1 see, for example, father pablo joseph, the extirpation of idolatry in peru (translated from the spanish by l. clark keating, university of kentucky press, 1968. 2 this is the view of fernando montesinos, expressed

. their role had been to restore, maintain and unify a pre-existing network. indeed, though it was not often admitted, no expert could safely estimate how old these incredible highways were or who had built them.12 the mystery was deepened by local traditions which stated not only that the road system and the sophisticated architecture had been ancient in the time of the incas, but that both were the work of white, auburn- 11 ibid, p. 72. 12 encyclopaedia britannica, 1991, 26:42. graham hancock fingerprints of the gods 57 haired men who had lived thousands of years earlier.13 one legend described viracocha as being accompanied by messengers of two kinds, faithful soldiers (huaminca) and shining ones (hayhuaypanti. their role was to carry their lord s message to every part of the world .14

such as: con ticci returned. with a number of attendants; con ticci then summoned his followers, who were called viracocha; con ticci commanded all but two of the viracocha to go east. 15; there came forth from a lake a lord named con ticci viracocha bringing with him a certain number of people. 16; thus those viracochas went off to the various districts which viracocha had indicated for them .17 the work of demons? the ancient citadel of sacsayhuaman lies just north of cuzco. we reached it late one afternoon under a sky almost occluded by heavy clouds of tarnished silver. a cold grey breeze was blowing across the high-altitude tundra as i clambered up stairways, through lintelled stone gates built for giants, and walked along the mammoth rows of zig-zag walls. i craned my neck and looked

respected garcilaso de la vega, for example, who came here in the sixteenth century, had spoken with awe about the fortress of sacsayhuaman: its proportions are inconceivable when one has not actually seen it; and when one has looked at it closely and examined it attentively, they appear to be so extraordinary that it seems as though some magic had presided over its construction; that it must be the work of demons instead of human beings. it is made of such great stones, and in such great number, that one wonders simultaneously how the indians were able to quarry them, how they transported them. and how they hewed them and set them one on top of the other with such precision. for they disposed of neither iron nor steel with which to penetrate the rock and cut and polish the stones; they h

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

are little known. little understood even by many of his (supposed) followers, his death in the same year that the ufo phenomenon came to public attention seems more than coincidental. damon, frater, the primate of the qabalistic alchemist church. this organization, along with its sister group oaa in britain, is most responsible for decoding and spreading the cipher of the ufonauts. damon studied the work of frater achad with the late meade layne in the 1950s, and co-founded the qaa/qblh with robert dunlap in 1960. secret cipher of the ufonauts 11 derenberger, woodrow, a west virginia contactee investigated by both author john keel and, independently, by the late gray barker. his fateful encounter with a being from a country weaker than your own came during the heat of the mothman scare in

her hidden in the book of the law. lightlines group, organized in kentucky by carla rueckert and the late don elkins. lightlines is one of the few trance channel contactee bodies making no claims for the true nature of its channelings, and known for doing systematic research on the process of communication. elkins was an eastern airline pilot but also an accomplished trance medium, best known for the work eventually published as the ra material. secret cipher of the ufonauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the soc

the androgynous god. interestingly, aia aziz (65, 2 meade layne is a major link between the worlds of magick and contacteeism, as we amply demonstrate in this volume. through bsrf he developed in the 1940s the first major ufo trance contact group. he had been a member of the famous occult society of the inner light, and in the late 1950s introduced future new aeon english qabalist frater damon to the work of frater achad, who made the first major analysis of the cipher of the book of the law. 38 allen h. greenfield one-time grand master of the hermetic brotherhood of egypt+ lam (24; crowley s extraterrestrial control is also associated with the word lama and god= 89= golden dawn. theosophical mahatma master morya, on the other hand, was almost certainly the maharaja of kashmir, ranbir sing

e convention of ufo investigators ever held, the 4th annual national ufo conference in new york city. dr. gordon melton has gone so far as to describe the contactees as an emerging religious movement with an impetus and a life of their own. as with the theosophical masters and the secret chiefs of magick, there is a political as well as spiritual undertone in contactee lore. of particular note is the work of george hunt ric williamson (a/k/a brother philip, d. january 1986, head of the brotherhood of the seven rays with an abbey near lake titicaca in south america. williamson was a serious student of the new bible oahspe, and, perhaps, from india to the planet mars (which influenced occultism in that period. williamson acted as a bridge from 19th century occult mediumship to modern trance

system of initiation came to an end with the aeon of horus, but must be revised and continue according to new aeon lines. i may well have been over optimistic in thinking that the aeon of truth and justice secret cipher of the ufonauts 55 is very near at hand -frater achad, various letters, 1948 e.v. using new aeon english qabala classic cipher (naeq6, we find an impressive cipher trail involving the work of frater achad. aleister= 117= frater achad. aleister crowley= 194= one to follow thee, which is generally held to refer to, and predict frater achad. when crowley mentions that stansfeld jones had, without his knowledge, become a babe of the abyss (an a:.a. title, there is a double meaning; babe of the abyss= 190= i stansfeld jones. after achad proclaimed the aeon of ma, a semi-clandest

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

lismans, and begin a magical diary. the test will be up to you. if you already have some experience then you should be able to begin at your own level and pace without difficulty. if you are a novice or beginner, then you should practice the exercises for beginners that are presented. you should construct work sheets, as explained in enochian magic, for each exercise or operation that you perform.the work sheets contain all of the data that you will need for any particular exercise or operation and they thus assure that no data will be lost or ignored. proper use of work sheets and your diary will help guide you in your future exercises and operations. for example, poor results from an exercise or operation will demonstrate what will not work for you. if you carefully record the data, you

he words i-vi-i-d-t can be translated "the second is to be like unto the third" in other words, the polar forces of duality (two) are to be made manifest (three) by this formula. the correct execution of this important formula is expressed by its letters as follows: the joy of living (the 191 devil in capricorn) must be checked by magical ability (temperance/art in sagittarius) while the fruit of the work (spirit of the empress) will be found centered in the joy of creativity (strength/lust in leo. this six-lettered formula expresses a double concept: on one hand existence is delight and bliss is a natural condition of living while on the other hand excessive revelry must be tempered by spiritual insight.1vitdt suggests a balance between the joy of the spiritual impulse and the desires of

e susceptible to the intense spiritual pride that permeates this aethyr. although your consciousness has now risen into a higher, more rarified atmosphere, it is nevertheless still joined to the lower personality and physical body. this union will inevitably distort your spiritual vision for as long 208 as i t takes to puri fy the lower components of your constitution. for most magicians, this is the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163, the number for the

execute these rituals effectively some degree of magical experience is necessary. practice the exercises given earlier for subtle body development and mahamudra prior to conducting these rituals. study each ritual carefully 295 before executing it. if you have poor results, go back and practice the exercises for magical development. do not expect to have complete success on the first try. this is the work of many l ifetimes and is not something to be rushed. in each case you will need to acquire and charge your own talismans. the talismans can be as elegant or as simple as you feel comfortable with. to charge a talisman, hold it in your hands and concentrate on the meaning/idea behind it. will the force/energy behind the idea to flow through your mind into your body and through it into the

GREY W G CONDENSATION OF KABBALAH

ves. a do-it-yourself kit for that specific purpose. the actual work itself has to be done by the people concerned, and at one time this was called the great work or magnum opus in latin. that is surely true at all times. to discover a reason and purpose for being alive in the first place, then making both sense and sentience discover the maximum of meaning in life relative to your own existence. the work of kabbalah offers such an opportunity for those able to do it. it has never claimed to be either easy or effortless, but it does claim to be efficient and practical. it should be fairly simple to see how god got down the tree, but how god gets back again into itself through man s ascent is the other half of the cosmic cycle. that is what we shall have to study when we have absorbed the b

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the unprepared turn back in self-righteousness and terror to the innocence and safety of the light, lest they fall unwary into the pit and be lost forever to the dogfaced denizens of darkness. evocation to visible appearance is an extremely powerful form of ritual, designed primarily for worki

g ritual to work, in turn, with each of the averse forces, by employing the hierarchies given within each of the invocation rituals, together with the corresponding names and sigils from the infernal hierarchies listed in appendix ii "magical correspondences" these precautions are necessary to attempt to avoid the catastrophe that would doubtlessly ensue, should the casual reader skip the rest of the work and attempt to begin directly with magical evocation. it remains to clarify how to perform magical evocation in safety. the averse forces are indeed unbalanced forces whose energy is highly unstable and dangerous. proper insulation is the most important key to relating to them in a safe fashion. for example, by way of analogy, electricity in itself is neither good nor evil. although guara

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

es. the giant in building has commonly some sociable neighbourly purpose (pp. 535-54, the devil wishes merely to do mischief and entrap souls. norway has many legends of giant's bridges. the jutul loves a huldra on the other side of the water; to be able to visit her dryshod, he sets about building a bridge, but the rising sun hinders its completion (faye 15. 16. another time two jutuls undertake the work to facilitate their mutual visits. over' lausitz. monatsschr. 1797, p. 755-6. conf. the flem. oorem, haupt's zeitschr. 7, 532' it is no contradiction, that in other stories the devil has the opposite part of donar with his hammer and bolt handed over to him, or again that of the smith, the limping hephffistus. a preacher of the 14th cent (lejser 77, 10) speaks of the evil devil's hloiv-he

ge, he is either under compulsion from men (thiele 1, 18, or is hunting for a soul (deut. sag. nos. 185. 336; but he has to put up with the code or cliamois which is purposely made to run first across the new bridge a swiss shepherd in a narrow glen, finding he could not drive his flock over the brook, wished the devil would bridge it over for him; instatitly the fiend appeared, and offered to do the work on condition that the first thing that crossed should be his: it was a goat that led the way (tobler 214. in one french story, having reserved for himself every thirteenth creature that should cross the bridge, ho has ah^eady clutched numbers of men and beasts, when a holy man, being a thirteenth, confronts and conquers him (mem. de i'acad. celt. 5, 384^ the church-building devil also hav

er des tods schwaden hette ihn ergriffen' mathesius 140b, 2 cbamisso's peter schlemihl rests, no donbt, on a legend substantially the same. of the homesprite yollmar, on tbe contrary, notbing was seen but tba shadow, p. 509. devil. 1025 offered his assistance ou condition that; when the church was finished, esbern should be able to tell the trold^s name, or else forfeit to him his heart and eyes. the work went rapidly forward, and only half a pillar was wanting, when esbern began to be alarmed, because he knew not yet the trold's name. anxious and sad he wandered in the fields, when at the top of a rock he heard the voice of a trold-wife 'hush, hush, my child, to-morrow comes thy father fin bringing thee esbern snare's heart and eyes to play with' esbern came home comforted; he stept into

paul. diac. 3, 34, whence sigebert in pertz 8, 319. later writers tell of a sleeping landsknecht, and how a weasel came running out of him, deut. sag. no. 455. but in more recent accounts it is applied to devil's brides, out of whose mouth runs a cat or a red mouse, while the rest of the body lies fixed in slumber (ibid. nos. 247 9^ a miller, cutting firewood in the black forest, fell asleep over the work, and his man saw a mouse creep out of him and run away; everybody searched, but could not find it, and the miller never awoke. is all this connected with the witches' mouse-making p. 1090, and the narrow thread-bridge to be crossed by the soul on its way to the under world p. 834? it is stated, exactly as with the servians, that if you turn the sleeper's body round, the beast on returning

nden elbe^ die giite kmderen (brunswk 'die gute holde (abt gottingen, exactly what the elvish 'things^ were called that witches conjured into people (p. 1074. and they likewise were imagined in the form of hutterflies or ivorms, which caused gnawing pains and swellings in the joints of the hands and feet^ the disease being an obstinate one, and often hard to cure, the common people set it down as the work of witches. it is also called the hair-worm, and in the netherlands j't^wipm^ gout. a spell classifies gouts as running, staying, trembling, evening, and growing gegicht. but the operations of the holden must have been far more extensive, and concerned in many more diseases. the houenzopf, wichtelzopf (plica polon) was spoken of, pp. 464. 474. in euss. the plica is volosets, which borders

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

times and places. a german fairy tale puts the devil in the place of the giant (as, in a vast number of tales, it is the devil now that executes buildings, hurls rocks, and so on, precisely as the giant did before him: the devil is to build a house for a peasant, and get his soul in exchange; but he must have done before the cock crows, else the peasant is free, and the devil has lost his pains. the work is very near completion, one tile alone is wanting to the roof, when the peasant imitates the 1 herod. 4, 82: i%vos hpa/cx^os (palvovcrt ev tr^rprj ei&gt;e6v, rb olke /uv /s^art dvdpbs, zen 8 to /meyaoos ditnjxv, trapa rbv tvpyv trora^toj, in scythia (footprint of herakles in stone, like a man s, but two cubits long) 548 giants. crowing of a cock, and immediately all the cocks in the

es on her spindle, and spins on as she walks, keightley 2, 286. conf. supra, p. 413. 2 faye 124, who follows schoning s eeise 2, 128. sanct olafs saga p& svenske rim, ed. hadorph. p. 37: ell troll, som draap x man, han giordit i stena, och stander an; flere troll han och bortdref, sidan folckit i frijd blef. certain round pot-shaped holes found in the mountains, the norwegian people believe to be the work of giants. they call them jattegryter, troldgryter, yet also s. oles gryter (hallager 53b. vol. ii. i 552 giants. petrified giants. then the myth about stone-circles accounts for their form by dances of giants; l many rocks have stories attached to them of wedding-folk and dancing guests being turned into stone (see suppl. the old and truly popular terminology of mountains everywhere uses

e source i never could discover) do adam and eve create that of beasts by smiting the sea with rods. only, adam makes the good beasts, eve the bad; so in parsee legend ormuzd and ahriman hold a creating match. 574 ceeation. men and dwarfs are created, appears in surprising harmony with a theological opinion largely adopted throughout the mid. ages, according to which, though the 0. t. begins with the work of the six days, yet the existence and consequently the creation of angels and the apostasy of devils had gone before, and then were produced heaven and earth, man and all other creatures.1 after wards, it is true, there comes also a destructive flood, but does not need to be followed by a new creation, for a pious remnant of mankind is saved, which peoples the earth anew. the muhammedan

takes pity, and pours down rain (reusch in preuss. provinz. bl. 26, 536; from samland. fahlmann in the dorpater verhandl. 1, 42 gives an esthonian myth: god was having the em-bach(-beck -brook, p. 599n) dug, and set all the beasts to work; but the whitsun-fowl idly flew from bough to bough, piping his song. then the lord asked him( hast thou nought to do but to spruce thyself? the bird replied, f the work is dirty, i can t afford to spoil my goldenyellow coat and silvery hose. thou foolish fop/ the lord exclaimed, c from henceforth thou shalt wear black hose, and never slake thy thirst at the brook, but pick the raindrops off the leaves, and only then strike up thy song when other creatures creep away from the coming storm/ now that norwegian gertrude s fowl, whose thirsty piping brings on

GRIMOIRE OF TURIEL

aid was the reason why the two priests in the cathedral had not acknowledged his smile. marius malchus. westminster, 1954. the secret grimoire of turiel observations and method of invoking related with great pains and diligent research. retire thyself seven days free from all company and fast and pray from sunset to sunrise. rise every morning at seven of the clock, and the three days previous to the work fast upon bread and water and humble thyself before almighty god. watch and pray all night before the work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and havi

e work. and on the day before draw the lines of the circle in a fair place. and let the diameter of the circle be 9 feet. wash thyself the same day quite clean. make the pentacles forthwith and provide the other things necessary, with incensing. then being clothed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at this time whilst i make my humble prayer and supplication unto thee. i confess unto thee o lord thou hast justly punished me for my manifold sins and offences but thou hast promised at what time soever a sinner doth repent of his

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

.c, has again decided to publish a new edition of the official manual. i know that it is greatly needed and will be sincerely appreciated. years ago we issued a small, private manual for our lodges but that issue soon became exhausted and others followed. this new manual will take the place of the older ones and will, as usual, contain changes and additions designed to make it a valuable guide to the work and studies of the order. naturally such a book as this must be limited in its contents and carefully worded. i know that many benefits will come through this book to our members as well as to general readers. it should be a weekly guide to the monographs and lessons for every member, and a help to every officer of our branches throughout the north and south american jurisdiction. the man

included, for the definition given in any standard dictionary is identical with the sense in which we use them. only where terms have special meanings have we included them in the glossary (see pages 151 and 152) 5th. general instructions which should be read carefully by our members from time to time until they are very familiar with them. this will help all of us to give you greater service in the work. 6th. other matter of help to all members. how to use the manual sanctum members of the grand lodge should have access to this manual early in their studies, preferably at the beginning of the first degree. they should read the manual through carefully, giving particular attention to those parts which are indicated to be of valuable aid in connection with their complete studies [2] part o

r the burden of reorganization, has often been told, investigated, verified, and acknowledged by the highest rosicrucian authorities of europe and other lands. having had passed to him in the proper way certain knowledge preserved by the descendants of the first foundation in america, he prepared himself through various courses of study and association with scientific and metaphysical bodies, for the work he was to undertake in 1909. then in the month of july of that year he went to france, where he was introduced to the proper authorities and inducted into the mysteries and the methods of carrying out his life mission. returning to america, he held many private sessions with men and women who had been initiated into the order in france and india and other lands, who formed with him the fi

the honorable fraternity of freemasons, even though that body has in one of its higher degrees one grade named in honor of the ancient rosicrucians; and amorc is not connected in any way with any publishing firm, group, or movement using the word rosicrucian unless it is also using the word amorc and the true patented symbols of the order. nothing said herein is intended to cast any aspersion on the work being done by any group of students using the word rosicrucian to indicate the sincerity of their search for truth. the a.m.o.r.c. always maintains the attitude of broad-mindedness and tolerance toward every person or group of persons seeking to contribute to the uplift of man. and this attitude we desire to have expressed by every member of the older. the present worldwide jurisdiction o

e supreme grand lodge, and at all times under its supervision and not otherwise. section 133 no body subordinate to the supreme grand lodge shall issue or cause to be issued or tolerate the issuance or utterance of any book, pamphlet, treatise, lecture, exposition, or interpretation concerning this order or its ideals, principles, laws, rituals, teachings, symbols, statutes, or any other phase of the work of this order, unless same shall have been first submitted to the supreme grand lodge for approval. all authorized publicity, publication, or propaganda matter shall state on its face that it is issued under the authority of the supreme grand lodge of a.m.o.r.c. copies of the constitution and statutes of the grand lodge of the a.m.o.r.c. may be purchased from the rosicrucian supply bureau

HAMIL THE ROSICRUCIAN SEER

combated by mr sandby in his more brief citation.thefacts, cleared of inferences, are admitted or assumed by the several parties to the discussion, but the deduction from them 'that spirits can and do make their appearance to an ecstatic sleep-walker, and can hold conversations with him' mrsandbydemurs to, while mr hockley, we presume, supports.thetext, however, furnishes us with no assistance in the work of connecting the premises and the conclusion, and we can find none for ourselves in the full report of the sitting, least of all in theitalicizedpassages. surely the anecdote of thecoup-de-soled,however interesting in itself, in no way elucidates the theory of conversing apparitions. at the same time we are bound to say thatmrsandby appears to narrow his own ground toostrictly,at page421

little attention to adele, whose body, in the mean time, had grown icy cold: there was no longer any pulse or respiration;herface wasofa sallow green,herlips blue; her heart gave no sign of life. i placed before her lips a mirror, anditremained untarnished. i magnetized her powerfully in order to bring backhersoul into her body, but for five minutes my labour was vain. i thought for a moment that the work was consummated, and thatcontributionsto the zoist205soon after, and a long time had not elapsed before the seller demanded payment of the widow for the estate, threatening her that he would otherwise take possession of it again.thewidow was terrified: she knew that her husband had paid for the estate, and made search for the receipt, which, however, she was unable to find anywhere. this

alemchurch,and particularly articles xxi.,xxii.,andxxiii*)as from behemenism, mahometanism, buddhism, or polytheism, all, there is little doubt, equally indebted to the hitherto occult but ever existent law of nature which we now term animal magnetism.mrsandby has sufficiently shewn there 'is no reason to question either the good faith of m. cahagnet or the credibility of his witnesses' and 'that the work is written in an earnest and truth-loving spirit' this opinion i readily adopt, as, after a careful reading, i do not perceive in the work or correspondence anythingnew.'thereis no new thing under the sun' and scarcely a statement but to which a parallel can be readily produced. in any treatise upon ghosts, the oft-repeated,butmuch to be esteemed, advice of mrs glass, as to cooking a hare

was turned back into the dungeon for three-and-twenty days. but it is enough; you would be revolted at the horrors in detail 'yours was indeed a shocking end. but let me ask if i, by again bringing into the material world your manuscript, and leaving it behind me when i die, may i not thereby lead some future possessor into evils which he might otherwise have escaped''ifa right use were madeofit the work would only tend to enlightenandinstruct''wheni complete your manuscript i shallputthis narrative at the commencement as well as an introductory warning against its abuse.'142therosiaudanseer'yes, iwill''may i ask your age when you thus suffered under the tender mercies of the holy apostolic inquisition 'forty-three.themany years that i have passed since have made me no older. i would that

ly clouded without invoking, and she said:'nowthe book'scoming-itcomes in very slowly, from theindwellersof theworldof spirits133every convenient opportunity.thems duly appeared in the mirror prepared for its reception, and my seeress copied it first in pencil, and afterwards in colours. unhappily, my seer's health, and her subsequent death, precluded her from copying more than a small portion of the work, and we had no further verbal communications with the monk than appears in this paper.themonk appeared afterwards to another seeress i then had, and offered to continue the ms and enable her to copy it. he also appeared very unexpectedly to mrsbritton-thenemmahardinge-ina large mirror i had opened for her to look at, and afterwards in the small mirror i had prepared to receive his book or

HANDBOOK OF EGYPTIAN MYTHOLOGY

er heart became effective and he/she began to think and feel. in coffin texts spell 76, the creator (here named as atum) brings eight gods into existence by speaking with the nun, presumably separating the elements of chaos by the process of naming them. other texts refer to the creator s driving back the primeval waters, perhaps by the power of spoken command, to create a space in which to begin the work of creation. images of emergence. the primal event of the emergence of the creator to dispel the watery silent darkness could be represented in many different ways. no single image or narrative was considered sufficient to express such a wonder. egyptian cosmogonies (creation accounts) often combine several different traditions about the creator, but rarely in any kind of temporal framewo

l landscape of mounds, water, and reeds 60 handbook of egyptian mythology figure 11. a pyramidion from a late period tomb showing the creator god atum with the primeval benu bird. the pyramidion itself may represent the primeval mound (courtesy of geraldine pinch) that is close to what the nile valley must have looked like before it was settled by the first egyptians.5 the creator could now begin the work of creating the world and its inhabitants. creation summary: at different periods and in various theological centers, a number of deities could be identified with the creator who emerged from the primeval waters. these creator deities include the gods atum, ra (often combined as ra- atum, shu, ptah, khnum, and amun-ra and the goddesses neith, hathor, and isis. important stages in the crea

aid to have been unusually long and her labor painful and hard. isis had to hide her infant in the papyrus thickets of the delta to preserve him from seth, the killer of osiris. this mirrored an earlier mythical event: the emergence of the sun child in the lotus who had to be protected from the monstrous inhabitants of the waters of chaos by a primeval goddess. the sun child was destined to begin the work of creation during the first sunrise, and the horus child was destined to establish the divine order on earth when he grew up to be egypt s rightful king. both children were powerful symbols of hope for the future, and imagery passed freely between them. a spell in the pyramid texts for repelling snakes refers to horus, the infant with a finger in his mouth. egyptian kings were closely id

118. primary sources: pt 667a; ct 335, 649, 967; min festival texts; hibis texts montu (mont, month) a fierce upper egyptian falcon god who may have originated as a star deity, montu was the chief god of the theban region and had temples at armant, medamud, and tod. he was usually shown as a falcon-headed man, wearing a sun disk with two plumes and holding a curved sword or a spear. fighting was the work of montu. he attacked the enemies of maat (order) and inspired kings and warriors on the battlefield. battleships were decorated with protective images of the four montus (of thebes, armant, medamud, and tod) spearing and trampling the enemies of egypt. armant (hermonthis) was considered to be the southern equivalent of heliopolis, the city of the sun god ra. as early as the twentieth cen

ld be represented in human form, but sometimes the males have frog or jackal heads and the females snake heads. the amphibian and snake forms of the ogdoad were thought of as mating in and fertilizing the primeval waters. an image of the waters alive with glutinous frog spawn may be what the egyptians had in mind. in some sources, the ogdoad seem to be forces that the creator has to subdue before the work of creation can begin. in others they simply seem to die after bringing forth life. the primeval mound was both the place of creation and the tomb of the 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

HEAVEN HELL

. maspero in the revue des religions, 1888, tom. xvii, pp. 251-310; tom. xviii, pp. 1-67. this has been reprinted, with certain modifications and additions, in his biblioth que gyptologique, tom. ii, pp. 1-181, paris, 1893. the text chosen by him for elucidation was that published by m. g. lef bure in his edition of the tomb of seti i, and this he supplemented with extracts from other versions of the work given on sarcophagi, papyri, etc. the "summary" or short form of am-tuat, was first published in a complete form, with variant readings, by m. g. j quier (see his le livre de ce qu'il y a dans l'hades, paris, 1894. in prof. maspero's work mentioned above he also discussed and analysed the earlier sections of the book of gates, of which m. e. lef bure published a translation of the texts

to reopen the quarries in the first cataract and in the wadi hammamat near coptos. this is a sure proof that the new line of kings, most of whom bear the name of menthu-hetep, had need of large quantities of granite, and of sandstone of various kinds, and such materials can only have been required for the building of temples and palaces, and funeral altars and stelae, sarcophagi &c. the fact that the work was begun again in the quarries also proves that the authority of the menthu-heteps was well established. menthu-hetep ii, we are told by an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet

x inches wide, and three feet six inches thick, and it is probable that he required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of which was about sixteen feet six inches square; and at one time he employed several thousands of men, including three thousand carriers or boatmen, in his stone-works. his successor, menthu-hetep iii, continued the work in the quarries, and built himself a pyramid, called khu-ast, in the mountain of tchesert at thebes, which may now be identified with that portion of the great theban cemetery to which the name der al-bahari was given by the arabic-speaking egyptians. this building is mentioned in the great abbott papyrus preserved in the british museum (no. 10,221, where it is declared to have been found

esire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of overcoming women, and it was to be written on a bandlet which was to be attached to the right arm. moreover, the soul which had knowledge of certain sections of the work would "live among the living ones" and would "see osiris every day" and would have "air in his nostrils, and death would never draw nigh unto him" 2 the illustrations which accompany the texts on the coffins from al-barsha make it evident that under the xith dynasty the egyptian theologian had not only divided the under-world in his mind into sections, with doors &c, but that he was prepa

uary appears to have been rebuilt and enlarged; but so long as his priests were dependent for maintenance upon the revenues of upper egypt alone neither they nor their god can have enjoyed any very great wealth. when seqenen-ra iii. defeated the hyksos, and made himself master of all egypt, and when aahmes i (amasis) drove the hyksos out from their stronghold avaris, in the delta, thus completing the work of the deliverance of the country from a foreign yoke, which seqenen-ra iii. had begun, they attributed the success of their arms to their god amen, who was from this time forward regarded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master o

HEKAS

such definitions, if indeed they have even been considered by the majority. i am interested to know because it is this 'work' which constitutes the function of any magical practice. it is at this juncture which i will offer a brief definition of what i myself, might consider to be the vital nature of the magical 'working- any practice/activity which refines and develops consciousness constitutes the work of the magical operator, and it is this characteristic or distinction, which underlies the true function of the arte. by this measure, we may then determine that any practice or activity which does not refine or develop consciousness is divorced from the true function of magick, and is thus redundant. i make this definition with a distinct purpose in mind, namely it's bearing upon the cur

HELENA BLAVATSKY NIGHTMARE TALES

etty blonde daughter, would part with neither. and thus it came to pass that, one fine morning, the oldprofessor arrived at the mansion, with his music box under one arm and his fair munchen leaning on theother. from that day the little cloud began growing rapidly; for every vibration of the melodious instrument found aresponsive echo in the old bachelor's heart. music awakens love, they say, and the work begun by the zitherwas completed by munchen's blue eyes. at the expiration of six months the niece had become an expertzither player, and the uncle was desperately in love. one morning, gathering his adopted family around him, he embraced them all very tenderly, promised toremember them in his will, and wound up by declaring his unalterable resolution to marry the blue-eyedmunchen. after

stant corridors. the shaman's body rose two yards in the air, and nodding andswaying, sat, self-suspended like an apparition. but the transformation which now occurred in the boychilled everyone, as they speechlessly watched the scene. the silvery cloud about the boy now seemed to lifthim, too, into the air; but, unlike the shaman, his feet never left the ground. the child began to grow, asthough the work of years was miraculously accomplished in a few seconds. he became tall and large, and hissenile features grew older with the ageing of his body. a few more seconds, and the youthful form hadentirely disappeared. it was totally absorbed in another individuality, and, to the horror of those present whohad been familiar with his appearance, this individuality was that of old mr. izvertzoff

ed. then he sallied forth in search of aphysician. ivfor several days after this painful scene franz was very ill, ill almost beyond recovery. the physiciandeclared him to be suffering from brain fever and said that the worst was to be feared. for nine long days thepatient remained delirious; and klaus, who was nursing him night and day with the solicitude of the tenderestmother, was horrified at the work of his own hands. for the first time since their acquaintance began, the oldteacher, owing to the wild ravings of his pupil, was able to penetrate into the darkest corners of that weird,superstitious, cold, and, at the same time, passionate nature; and- he trembled at what he discovered. forhe saw that which he had failed to perceive before- franz as he was in reality, and not as he seeme

HELENA BLAVATSKY THE KEY TO THEOSOPHY

the past year theosophy has been the target for every poisoned arrow of spiritualism, as though the possessors of a half truth felt more antagonism to the possessors of the whole truth than those who had no share to boast of. very hearty thanks are due from the author to many theosophists who have sent suggestions and questions, or have otherwise contributed help during the writing of this book. the work will be the more useful for their aid, and that will be their best reward -h.p. blavatsky 1889 contents page 1 the key to theosophy- hp blavatsky.txt preface theosophy and the theosophical society 1 the meaning of the name 1 the policy of the theosophical society 4 the wisdom-religion, esoteric in all ages 7 theosophy is not buddhism 12 exoteric and esoteric theosophy 15 what the modern t

reveal anything said except by permission. q. but is a man expelled, or resigning, from the section free to reveal anything he may have learned, or to break any clause of the pledge he has page 27 the key to theosophy- hp blavatsky.txt taken? a. certainly not. his expulsion or resignation only relieves him from the obligation of obedience to the teacher, and from that of taking an active part in the work of the society, but surely not from the sacred pledge of secrecy. q. but is this reasonable and just? a. most assuredly. to any man or woman with the slightest honorable feeling a pledge of secrecy taken even on one's word of honor, much more to one's higher self-the god within-is binding till death. and though he may leave the section and the society, no man or woman of honor will think

lity-the belief that it is possible for them to escape the consequences of their own actions. once teach them that greatest of all laws, karma and reincarnation, and besides feeling in themselves the true dignity of human nature, they will turn from evil and eschew it as they would a physical danger -ooo- how members can help the society q. how do you expect the fellows of your society to help in the work? a. first by studying and comprehending the theosophical doctrines, so that they may teach others, especially the young people. secondly, by taking every opportunity of talking to others and explaining to them what theosophy is, and what it is not; by removing misconceptions and spreading an interest in the subject. thirdly, by assisting in circulating our literature, by buying books when

hould be ascetics in any way, except-if you call that asceticism-that they should try and benefit other people and be unselfish in their own lives. q. but still many of your members are strict vegetarians, and openly avow page 119 the key to theosophy- hp blavatsky.txt their intention of remaining unmarried. this, too, is most often the case with those who take a prominent part in connection with the work of your society. a. that is only natural, because most of our really earnest workers are members of the inner section of the society, which i told you about before. q. oh! then you do require ascetic practices in that inner section? a. no; we do not require or enjoin them even there; but i see that i had better give you an explanation of our views on the subject of asceticism in general

sed several contracts amounting together to about 1,200 rubles in gold per month; for she could not accept them without abandoning her work for the society, which needed all her time and strength. she has documents to prove it. q. but why could not both she and colonel olcott do as others-notably many theosophists-do: follow out their respective professions and devote the surplus of their time to the work of the society? a. because by serving two masters, either the professional or the philanthropic work would have had to suffer. every true theosophist is morally bound to sacrifice the personal to the impersonal, his own present good to the future benefit of other people. if the founders do not set the example, who will? q. and are there many who follow it? a. i am bound to answer you the

HEPTAMERON

t to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of his ministers. in the fifth place, the name of the present time. sixthly, the name of the spirits ruling in that part of time, and their presidents. seventhly, the name of the h

y angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, and to be confessed, and receive the holy communion. let him have ready the perfume appropriated to the day wherein he would perform the work. he ought also to have holy water from a priest, and a new earthen vessel with fire, a vesture and a pentacle; and let all these things be rightly and duly consecrated and prepared. let one of the servants carry the earthen vessel full of fire, and

ll erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the world, which do govern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say

ern the seven planets the seven dayes of the week, colours and metals; whose name you shall see in their places. and with bended knees invocating the said angels particularly, let him say, o angels supradicti, estote adjutores me petitioni& in adjutorium mihi, in meis rebus& petitionibus. then let him call the angels from the four parts of the world, that ruke the air the same day wherein he doth the work or experiment. and having implored specially all the names and spirits written in the circle, let him say, o vos omnes, adjuro atque contestor per sedem adonay, per hagios, theos, ischyros, athanatos, paracletos, alpha& omega& per h c tria nomina secreta, agla, on, tetragrammaton, qu d hodie debeatis adimplere quod cupio. these things being performed, let him read the conjuration assigned

HINE PHIL ASPECTS OF EVOCATION

ils? well i don.t trust those old books, those mad monks with their necronomicons, dead names and blasphemous sigils. what price forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more

h half-finished piece as though it wasn.t anything to do with me. some i was able to give names to .you are uul, the fear of failure .you are hamal, guilt not yet erased. this was the beginning of the formation of an alphabet of binding. the second half of this operation consisted of experimenting with this alphabet, binding the demons into magical weapons for later use. when the initial phase of the work was done, i 10 slept for about 18 hours, and awoke clear of the frenetic delirium which had been built up. commentary the hierarchy of human needs traditionally, demons and devils are organised according to ranks and hierarchies with .princes. ruling lesser demons. the grimoires seem to imply that if hell exists, then it is a bureaucracy, and so by the same token, earthly bureaucracies ar

is the .moth-man. sightings in west virginia, which occurred between 1966-1968. another area, perhaps of more interest to uk eod initiates is ilkley moor, which has a long, and well-documented history of strange phenomena encountered, from ghosts and black dogs to ufos and what modern researchers in the field of earth mysteries call earth lights. the earth lights phenomena has arisen largely from the work of paul deveraux, editor of the ley hunter and co-founder of the dragon project. his theories are drawn from the fact that the earth produces a range of light-forms by natural processes. these .unexplained. light-forms have been interpreted by those who encounter them as ufos or spectral manifestations. the occurrence of these phenomena is commonly found to be specific to a particular reg

that bears this out, then suddenly fra. choronzon.s ideas about electro-magnetic structures which have the capacity to order themselves by, and retain information over time, don.t sound so far-fetched, do they? coming back to the cthulhu mythos, it seems then that lovecraft was on the right track with his themes of weird hillregions, stone circles, barbarous words of power, and .frienzied rites. the work of paul deveraux and other researchers points to the conclusion that some sacred sites at least, are power spots which predisposed the users towards obtaining an asc whereby they could interact with energy forms of an electromagnetic nature, doubtless aided by earth light manifestations and hallucinogenic substances. earth mysteries researcher paul bennett has noted that in britain, as in

HINE P OVEN READY CHAOS

don t trust those old books, those mad monks with their necronomicons and blasphemous sigils. what price this forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a living grimoire. a product of the technocratic aeon, i use its debris to mould my dreams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding an

faster rate than normal. physicist david bohm believes that if we can at least begin to concieve of a holistic, rather than fragmented universe, then our minds would begin to move in a similar way, and from this would flow an ordered action towards the whole. this is certainly the case, in my experience, of learning by experience that we live in a magical universe. of madness and mystic journeys the work of anti-psychiatrists such as david cooper and r.d. laing has popularised the view that the complex syndrome known as schizophrenia is similar, in many ways to a mystic journey, with close links to the inner journeys undertaken by shamans and heroes in cultural myths worldwide. however, one point is very clear, that while the shaman or initiate is the active agent- the fearless one- this

, w.n. pankhe notes that the hardest work may come after the experience, in the effort to integrate it with everyday life. witness, for example, the number of acid casualties who end up as born-again christians. lsd was, after all, investigated by the cia in the 50s as a possible brainwashing agent. if you want to look at some of the modern research into illumination with psychotropics, check out the work of stanislav grof. 67 oven-ready chaos further reading thundersqueak- angerford& lea magick, the book of lies- aleister crowley liber null& psychonaut, liber kaos- pete carroll the book of results- ray sherwin cosmic trigger- robert anton wilson illuminatus- robert anton wilson& robert shea principia discordia- malaclypse the younger the hunting of the snark- lewis carroll the book of ple

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

s is taught by mathers in our lectures of the ii chacombe vicarage 28 june 1889 the letters 35 os.icruc an society' i am not aware of any special book on it, t.e..m a.direct way of teac?ing. have nother religio: phil: j, in which is anot er ost disgusting article by the editor against h..p.b, glorymg m the. members of the esot[eric] secltion' being at loggerheads, which looks very much like being the work of the b.b [black brethren; jesuits, for one of their maxims is to cause dissensions amongst those they consider their enemies and to profit by it. h.p.b.'s indian allies know beforehand what will happen, but there are special reasons for their not int rferin wit the law of karma. i hear col[onel] olcott' is to be m ans again .soon, s, i suppose he will be in england and most hkely he wil

useful medicine. the alteration in his water was iodine removing some mischief from liver, which had to be carried off by kidneys. there is intimate connection between liver and kidneys. when i had obstruction of gall-duct by gall-stone and jaundiced bile passed thro' kidneys and bladder. there is reciprocal action between the 2 organs. you must not confound david becker with john joachim becher. the work which mentions his portable furnace is "joh. joach. becheri, d, opuscula chymica rariora [edited by] friderico roth-scholtzio, siles. norimbergae& altorfii. anno m.dccxix" becher was of the jewish nation, a man of the most extraordinary powers. this book is partly in latin and partly in german. i should be very glad to look at books that were [the late walter] moseley's. how to get up to

HP LOVECRAFT A DARK LORE

which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheel and engines to get the alert under way. slowly, amidst the distorted horrors of that indescribable scene, she began to churn the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, b

. in three days he returned with an artist of long experience, mr. walter c. dwight, whose studio is near the foot of college hill; and that accomplished restorer of paintings set to work at once with proper methods and chemical substances. old asa and his wife were duly excited over their strange visitors, and were properly reimbursed for this invasion of their domestic hearth. as day by the day the work of restoration progressed, charles ward looked on with growing interest at the lines and shades gradually unveiled after their long oblivion. dwight had begun at the bottom; hence since the picture was a three-quarter-length one, the face did not come out for some time. it was meanwhile seen that the subject was a spare, well-shaped man with dark-blue coat, embroidered waistcoat, black sa

ms as of possible significance. they were as follows: more cemetery delving it was this morning discovered by robert hart, night watchman at the north burial ground, that ghouls were again at work in the ancient portion of the cemetery. the grave of ezra weeden, who was born in 1740 and died in 1824 according to his uprooted and savagely splintered slate headstone, was found excavated and rifled, the work being evidently done with a spade stolen from an adjacent tool-shed. whatever the contents may have been after more than a century of burial, all was gone except a few slivers of decayed wood. there were no wheel tracks, but the police have measured a single set of footprints which they found in the vicinity, and which indicate the boots of a man of refinement. hart is inclined to link th

must happen, and least of all though any idiot fears of my own. pray forget all i writ you, sir, and have no fear of this place or any in it. dr. allen is a man of fine parts, and i own him an apology for anything ill i have said of him. i wish i had no need to spare him, but there were things he had to do elsewhere. his zeal is equal to mine in all those matters, and i suppose that when i feared the work i feared him too as my greatest helper in it' ward paused, and the doctor hardly knew what to say or think. he felt almost foolish in the face of this calm repudiation of the letter; and yet there clung to him the fact that while the present discourse was strange and alien and indubitably mad, the note itself had been tragic in its naturalness and likeness to the charles ward he knew. wil

i mentioned a dearth of blocks, a wish not to offend the superstitious miners, a possible shortage of funds from the college, and other things either untrue or irrelevant. naturally, no one paid the least attention to my new wishes- not even my son, whose concern for my health was obvious. the next day i was up and around the camp, but took no part in the excavations. seeing that i could not stop the work, i decided to return home as soon as possible for the sake of my nerves, and made my son promise to fly me in the plane to perth- a thousand miles to the southwest- as soon as he had surveyed the region i wished let alone. if, i reflected, the thing i had seen was still visible, i might decide to attempt a specific warning even at the cost of ridicule. it was just conceivable that the min

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

om cities off the antarctic coast. by this time the ultimate doom of the land city must have been recognized, for the sculptures showed many signs of the cold s malign encroachments. vegetation was declining, and the terrible snows of the winter no longer melted completely even in midsummer. the saunan livestock were nearly all dead, and the mammals were standing it none too well. to keep on with the work of the upper world it had become necessary to adapt some of the amorphous and curiously cold-resistant shoggoths to land life- a thing the old ones had formerly been reluctant to do. the great river was now lifeless, and the upper sea had lost most of its denizens except the seals and whales. all the birds had flown away, save only the great, grotesque penguins. what had happened afterwar

HP LOVECRAFT DAGON

netrated. all at once my attention was captured by a vast and singular object on the opposite slope, which rose steeply about a hundred yards ahead of me; an object that gleamed whitely in the newly bestowed rays of the ascending moon. that it was merely a gigantic piece of stone, i soon assured myself; but i was conscious of a distinct impression that its contour and position were not altogether the work of nature. a closer scrutiny filled me with sensations i cannot express; for despite its enormous magnitude, and its position in an abyss which had yawned at the bottom of the sea since the world was young, i perceived beyond a doubt that the strange object was a well-shaped monolith whose massive bulk had known the workmanship and perhaps the worship of living and thinking creatures. daz

HP LOVECRAFT HERBERT WEST REANIMATOR

; and the burning of the old house had prevented us from burying the thing. it would have been better if we could have known it was underground. after that experience west had dropped his researches for some time; but as the zeal of the born scientist slowly returned, he again became importunate with the college faculty, pleading for the use of the dissecting-room and of fresh human specimens for the work he regarded as so overwhelmingly important. his pleas, however, were wholly in vain; for the decision of dr. halsey was inflexible, and the other professors all endorsed the verdict of their leader. in the radical theory of reanimation they saw nothing but the immature vagaries of a youthful enthusiast whose slight form, yellow hair, spectacled blue eyes, and soft voice gave no hint of th

HP LOVECRAFT HISTORY OF THE NECRONOMICON

michael. after this it is only heard of furtively, but (1228) olaus wormius made a latin translation later in the middle ages, and the latin text was printed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only. the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it. the arabic original was lost as early as wormius' time, as indicated by his prefatory note [the rebel press edition adds paranthetically "there is, however, a vague account of a secret copy appearing in san francisco during the present century, but later perished

le. it was translated into latin by olaus in 1228, but placed on the index expurgatorius by pope gregory ix in 1232 [note that this does not appear in the final version of the essay. the explanation is that the index did not exist at this time, as further research must have revealed to lovecraft] the original arabic was lost before olaus' time& the last known greek copy perished in salem in 1692. the work was printed in the 15th, 16th& 17th centuries, but few copies are extant. wherever existing, it is carefully guarded for the sake of the world's welfare& sanity. once a man read through the copy in the library of miskatonic university at arkham- read it through& fled wild-eyed into the hills. but that is another story- in yet another letter (to james blish and william miller, 1936, lovecr

ed twice- once in the fifteenth century in black-letter (evidently in germany) and once in the seventeenth (prob. spanish- both editions being without identifying marks, and located as to time and place by internal typographical evidence only (11) interesting to note that lovecraft does not say outright that someone in our time had apparently found and identified these renditions of the book. kkc the work both latin and greek was banned by pope gregory ix in 1232, shortly after its latin translation, which called attention to it (12) the archivist has thusfar been unable to find al azif, necronomicon, or anything even remotely similar on any of the forbidden book lists of the era. but do consider that paper records from the 13th century are incomplete and unpreserved, to say the least. kkc

HP LOVECRAFT THE CALL OF CTHULHU

which shouldn't have been there; an angle which was acute, but behaved as if it were obtuse. so only briden and johansen reached the boat, and pulled desperately for the alert as the mountainous monstrosity flopped down the slimy stones and hesitated, floundering at the edge of the water. steam had not been suffered to go down entirely, despite the departure of all hands for the shore; and it was the work of only a few moments of feverish rushing up and down between wheels and engines to get the alert under way. slowly, amidst the distorted horrors of the indescribable scene, she began to chum the lethal waters; whilst on the masonry of that charnel shore that was not of earth the titan thing from the stars slavered and gibbered like polypheme cursing the fleeing ship of odysseus. then, bo

HP LOVECRAFT THE MUSIC OF ERICH ZANN

off or drown something out what, i could not imagine, awesome though i felt it must be. the playing grew fantastic, dehnous, and hysterical, yet kept to the last the qualities of supreme genius which i knew this strange old man possessed. i recognized the air it was a wild hungarian dance popular in the theaters, and i reflected for a moment that this was the first time i had ever heard zann play the work of another composer. louder and louder, wilder and wilder, mounted the shrieking and whining of that desperate viol. the player was dripping with an uncanny perspiration and twisted like a monkey, always looking frantically at the curtained window. in his frenzied strains i could almost see shadowy satyrs and bacchanals dancing and whirling insanely through seething abysses of clouds and

HP LOVECRAFT THE TREE

his beloved friend. none but kalos himself could have fashioned such basreliefs, wherein were displayed all the splendours of elysium. nor did musides fail to bury close to kalos' head the olive twigs from the grove. as the first violence of musides' grief gave place to resignation, he labored with diligence upon his figure of tyche. all honour was now his, since the tyrant of syracuse would have the work of none save him or kalos. his task proved a vent for his emotion and he toiled more steadily each day, shunning the gaieties he once had relished. meanwhile his evenings were spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; a

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

s to a certain degree, but how do you keep your thinking positive? no matter how strong you are, your subconscious is going to trip you up. you can't sustain a positive thought without thinking something negative is going to happen. what you must do is perform a certain ritual that reinforces the positive thought when it starts to slip. that's witchcraft. that's when you start using objects to do the work of your mind. an object that has no connection with your purpose, but in which you believe, can be used. for example, if you believe in a certain cup, and if you put it beside the phone with the thought that your lover will call because of it, that's more than positive thinking. when your lover does telephone, that's witchcraft. 2- the tools of witchcraft "o'r folded bloom, on swirls of m

rry, depending upon your circumstances. if you are unhappily married, and if the king of diamonds falls in the seventh circle, that could indicate one of you is thinking about divorce. if you're not married and the king of diamonds comes in the seventh, it might mean that you are going to marry a lawyer. in the tenth it might be that you yourself will achieve tremendous recognition and dignity in the work you do. it has to do with dignity, and it has to do with reputation and longstanding situations. queen of diamonds is the female version of the king of diamonds. it also has to do with any woman who is over thirty-five. also, if you are a married man, it could indicate the "other woman" in your life. if you're a woman and the queen of diamonds falls in the seventh circle, it might indicat

INITIATION INTO HERMETICS

man in three basic conceptions, attributing the head to the fiery principle, the abdomen to that of water, and the chest to the airy one as the mediating principle between fire and water. how very right they were with their dividing man becomes obvious at the first look, because all that is active or fiery takes place in the head. in the abdomen it must be the contrary, the watery, the secretion, the work of the saps, etc. the chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. the earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh. now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. in doing s

the adept often resorts to these elemental beings. the problem of how to create such an elemental, how to preserve it and how to utilize it for certain purposes, will be approached in the practical section of this book. there would still be quite a lot to be said about the particular, specific properties of some beings. but all that we have pointed out previously should be sufficient to stimulate the work and contribute to a succinct enlightenment about the mental plane. 15. truth let us now leave the microcosm, i mean to say, man with his earthly, astral and mental bodies, and turn to other problems which also are imminent to be solved by the incipient adept. first of all, there is the problem of truth. a great many philosophers have already paid serious attention to this problem, and we

h this task will be given in the practical training course of this book. before bringing the theoretical part to an end which has illustrated the principles, i advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. he who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. it is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect ac

eling, willing, memory, reason, and intellect is reflected in our subconsciousness in a contrary way. practically speaking, we can regard our subconsciousness as our opponent. the incentive or the impulse to all that is undesirable, such as our passions, our failures, our weaknesses, originates just in this very sphere of consciousness. to the pupil now falls the task of introspection to disclose the work of this subconsciousness, according to the key of the elements or the tetrapolar magnet. this is a satisfactory task in as much as the pupil will acquire self-reliance by his own reflection or meditation. hence, subconsciousness is the incentive of all we do not wish for. let us learn how to transmute this, so to speak, antagonistic aspect of our ego, so that it not only does no harm, but

ssary for the development of the scholar. the well-known tibetan ankhur is based on the same fundament, but in the inverted order: the master connects himself with the scholar s consciousness and transplants power and enlightenment to him. the same thing happens in the case f the mystics, the point in question being the pneuma-transfer. magic psychic training (iv) in this chapter we shall amplify the work concerning the elements. we have learned to take in the element by breathing through the lungs and pores, and to perceive it specific qualities in our whole body. now we shall charge single parts of the body with any element we like, which can be executed in two different ways. the magician should manage both methods. the first one is as follows: in the same way as described in step iii

INTERVIEW WITH ANDREW CHUMBLEY

end to work on in forthcoming years, namely, the unique or monadic transmission series. these are small grimoire-texts of which one copy only is made. each is hand-written and illustrated, and accompanied by specific ritua l items. these are then either sold, gifted or passed on according to their ritual orientation, thereby being sent forth as emissaries, messengers to carry specific elements of the work. plans for magical books are vortices of obsessional will that revolve around the gestating seeds of gnosis. according to one s application to the work, visionary impetus is reified and the book takes form. every plan is thus rooted in a sudden eruption of creativity- an epiphany of spirit-knowledge that originally takes one by surprise, forcing a deviation of intent and necessitating an

clearly about the diverse bodies of lore within the tradition, and be skillful to discern, teach, and assist fellow brethren. whilst every initiate focuses upon the unique ingression of the current into their own personal praxis, the task of the magister is to perceive the design of the current as it ingresses into the tradition as a whole. accordingly he directs covine praxis and seeks to cohere the work of all as one. the work of the magister is to serve in ruling, and thus he is the living stang. i hold up this paragon of what magister means to me, not because i think all that about myself, but because it is a station of the soul worthy of aspiration. it signifies being magick, not practising it! rf: how did cain and lilith come to be associated in british traditional witchcraft as the

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

rful and joyous. unlike a right hand path prophet who must imagine that he hears a voice in a burning bush, we hear our own voice explaining our lives to us. throughout mankind's history, certain men and women have obtained this level of initiation, and have been, are, and will be the true black order, who by their strivings bring new impulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day rece

IRISH WITCHCRAFT AND DEMONOLOGY

was judicially applied to p. 20 extract evidence, for in that year a jacobite gentleman was questioned by the boots. but scotland, even at its worst, fades into insignificance before certain parts of the continent, where torture was used to an extent and degree that can only be termed hellish; the appalling ingenuity displayed in the various methods of applying the "question extraordinary" seems the work of demons rather than of christians, and makes one blush for humanity. the repetition of torture was forbidden, indeed, but the infamous inquisitor, james sprenger, imagined a subtle distinction by which each fresh application was a continuation and not a repetition of the first; one sorceress in germany suffered this continuation no less, than fifty-six times. nor was the punishment of d

ISIS UNVEILED

rk" you see on each file is essential for in forming people about this project and helping them find additional materials through google book search. please do not remove it+ keep it legal whatever your use, remember that you are responsible for ensuring that what you are doing is legal. do not assume that just because we believe a book is in the public domain for users in the united states, that the work is also in the public domain for users in other countries. whether a book is still in copyright varies from country to country, and we can't offer guidance on whether any specific use of any specific book is allowed. please do not assume that a book's appearance in google book search means it can be used in any manner anywhere in the world. copyright infringement liabili^ can be quite sev

maudsler: bodj/ and mind; icct on 'hie limits of philoaophioj. inquiry' 4. boaton smidaji henoii, november 5. 1876. 5. see tbe adf-glc^ification of the present pope in tlie work entitled. syttckti tf pope fiut ix, by don puqtuue di pnodicii; ud the funotu pamphlet of umt nune by the rt. hon. w. b. guditonc (reriewed in hit boma and ou n tetm fodumw m sdigion: london, 1875. the latt t qnotet from the work nuned tfa ft^wins len- tcdm pronounced by the pcqie "my wiih is thkt all govemmentj ifaouid kdow that 1 am speaking in this itrain. and i have ikt right to speak, nii man &m nathan tiu prophet tn datid the kaig^ and a great deal more tton ambroea had la th odotiiu\ digitizecoy google pagan phallicish in chbistian 5yub0i5 s phallic worship, tfaaumaturgical wondos wrought by satan, human sa

important source of revenue, they neglected magic as little as the ancient heathen. it is easy to prove that the toriilegium, or sorcery, was widely practised among the clergy and monks so late as the ust century, and is pmctised occasional^ even now. anathematizing every manifestation of occult nature outside the predncts of the church, the clergy notwithstanding proofs to the contrary call it "the work of satan "the snares of the fallen angels" who "rush in and out from the bottomless pit" mentioned by john in his kabalistic revelation "from whence arises a smoke as the smoke of a great furnace "inloxicaied by its fumet, around this pit are daily gathering miuions 0/ spiruwdiete, to teorthip at 'the aby$ of baal" more than ever arrogant, stubborn, and despotic, now that she has been nea

er resists their despotic will. besides, was not the 'son' long since crowded by them into the background? hey make thar obeisance only to the dowager mother, for according to thor teaching again through 'the direct spirit of god' she alone acts as a mediatrix. the oectunenical council of 1870 embodied the teaching into a dogma, to disbelieve wliicb is to be doomed forever to the 'bottomless pit' the work of don pasquale di franciscis is positive on that point; for he tells ua that, as the queen of heaven owes to the present pope "the finest gem in her coronet" since he has conferred on her the uniexpected honor of becoming suddenly immaculate, thne b nothing she cannot obtain from her son for "her church" some years ago certain travelers saw in bari, italy, a statue of the madonna, arraye

ue de saint quentin requested m. textor de ravisi, a learned indianbt, ten years governor of karikal, india, to report upon its merits. he was an ardent catholic, and bitterly opposed jacolliot's conclusions where they discredited the mosaic and catholic revelations; but he was forced to say" written with good faith, in an easy, vigorous, and passionate style, of an easy and varied argumentation, the work of m. jacolliot is of absorbing interest. a learned work on known facts and with familiar arguments^ enou. let jacolliot have the benefit of the doubt when such very imposing authorities are doing their best to show up each other as incompetents and literary journeymen. we quite agree with professor whitney that "the truism, that [for european critics] it is far easier to* 86 (mrmial and

JASMUHEEN THE FOOD OF GODS

jasmuheen 2 divine nutrition the madonna frequency the food of gods produced by jasmuheen& the self empowerment academy p.o. box 1975, noosa heads, 4567, australia fax+ 61 7 5447 2540 first edition. april 2003 second edition. august 2003 isbn: 978-1-876341-97-8 http//www.jasmuheen.com/ instigating, recording& summarizing humanity s co-creation of paradise e-book produced 01-04-2003 please respect the work of the author& help s.e.a. promote planetary peace. for more copies go to www.jasmuheen.com/shop/e-books divine nutrition: the madonna frequency& the food of gods with jasmuheen 3 introduction as i began to collate the data for this book i realized that everyone is hungry for something and that it is our lack of fulfilling nutrition that has created much of the disease and disharmony on o

vine one within holds the key to a limitless source of nourishment. the reasons for our hungers are as varied as we are, some of it goes back to being unfulfilled in our previous experiences, some to just never getting enough. like a person who felt unloved as a child and who may feel emotionally insecure and becomes hungry for love and approval. or mothers of children who choose to remain out of the work force when their children are young may feel hungry for mental stimulation while others feel hungry for a creative outlet. teenagers are often hungry to be let loose in the world to experience all that life has to offer them while people who are in their sunset years may feel hungry for their youth again. similarly on a more metaphysical level, some souls hunger for an experience of life

things that block the divine nutrition flow. 2. next, if we haven t completed our work here, we are intuitively guided to anchor ourselves firmly in the theta field and to be a radiant example of impeccable mastery in a way that nurtures the world and from this centre of focus we learn again how to compassionately serve. the i disappears and is replaced by the we. 3. lastly, if we have completed the work we agreed to do on this plane, when we find ourselves anchored in the theta. delta wave, we may be given the opportunity to leave. i used to joke that when this time came that god would send a cosmic limousine to collect us and until that happened we needed to relax and have some fun and get on with fulfilling the things we had come to do. what instead occurs is that we become so filled w

ibility and also our daily challenge. i wrote the below article for our free online magazine the elraanis voice, at the beginning of 2003, when i myself was seeking a better way of being nourished for after 7 years on the road living mainly in hotel rooms and polluted cities, my inner being had begun to suffer from lack of the particular type of nourishment that i found that i needed. even though the work i do with spirit is so rewarding and nourishing, i had successfully completed one aspect of the program and was hence guided to take some rest in an environment where i could drink more deeply from the theta. delta well. metaphysical assumptions and creating the appropriate ashram what do you do when you know that if you want to change something, you always take yourself with you? that wh

ine mother monastery on the hill with its sea breezes and invitation to be fit. i look around at all that we have achieved over the last decade as i have experimented with my fitness and pushed myself to extremes, and rested and then pushed again; how we ve held the door open to controversy and been bathed uncomfortably in its gray light and quietly closed it again. now finally able to bundle all the work up into the planetary peace program and the divine nutrition game, there is a sense of completion and also peace and all is well with my world. the art of creating the perfect external environment that can nourish us deeply can be helped by the ancient tradition of feng shui as well as the utilization of bio-shield devices and field re-weaving techniques. our outer living environment is a

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

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

ation, and not the quickening and the sharpening of the intellect, as seeking wings devil-pinions wherewith to sail into the region 82 the rosicrucians. only of its own laws, where, of course, it will not find god. then step in the mathematics, then the senses, then the reason, then the very perfection of matter-work, or this world s work, sets in engines of which the satanic powers shall realise the work. the evil spirit conjures, as even by holy command, the translucent sky. the archangelic, clear, childlike rendering-up in intuitive belief, intense in its own sun, is faith. lucifer fills the scope of belief with imitative, dazzling clouds, and built splendours. with these temptations it is sought to dissuade, sought to rival, sought to put out saints sight sought even to surpass in seem

o the hermetical triumph, or the victorious philosopher s stone: london, 1723; lucas s travels, p. 79; count bernard of treviso. two leading works, however, on the hermetic subject are la chiave del gabinetto* col. 1681, 12mo, by joseph francis borri, an italian; and le compte de gabalis, ou entretiens sur les sciences secretes; imprim e paris, par claude barbin, 1671, 12mo, pp. 150. this book is the work of the abb de villars, or is supposed to be so. j. v. andrea, a writer upon hermetic subjects, was almoner to the duke of wurtemberg, and wrote early in the seventeenth century. the emperor rudolphus the second greatly* mark the letters g and c are convertible: thus gab or cab( gab ala or cab ala. the compte de gabalis is properly the compte de cabalis, or the count of the cabala. robert

e earth; that gold is produced with infinite pains, as it were, by these chcmic operations of nature, very slowly under certain circumstances, but very rapidly under other more favourable, more powerful conditions; that it is possible for the adept to act as the midwife of nature, and to assist in her deliverance, macrocosm and microcosm. 195 and in the birth of gold, in these occult senses; that the work of nature being thus expedited by this alchemical art, the hitherto thwarted intention of providence is effected in the predetermined liberation of the divine gold, lux, or light, which is again united to its radix, or producing-point, in heaven. a spark of the original light is supposed by the rosicrucians to remain deep down in the interior of every atom. the rosicrucian cabala teaches

5 is a very curious design from sylvanus morgan, an old herald. above is the spade, signifying here the phallus; and below is the distaff, or instrument of woman s work, meaning the answering member, or yoni; these are united by the snake. we here perceive the meaning of the rhymed chorus sung by wat tyler s mob: when adam delved (with his spade, and eve span (contributing her (producing) part of the work, where was then the a. baron. fig. 175. b. femme. gentleman? or what, under these ignoble conditions, makes difference or degree? it is supposed that shakspeare plays upon this truth when he makes his clown in hamlet observe, they (i.e, adam and eve) were the first who ever bore arms. by a reference to the foot of the figure, we shall see what these arms were, and discover male and female

JESSUP MK THE CASE FOR THE UFO

and we will just have to be content to consider our solar system as one living entity. this war-weary, heartsick and bedraggled planet is not alone--it is just one cell in a multicellular unit. galacticly speaking let us revive from the sedative idea fostered by both science and religion that man, homo sapiens, of here and now, of the united states and today, is the final, glorious, end-point in the work of an omnipotent and benevolent creator, all alone in an infinite universe. it cannot be true and in our honest hearts all of us know that it is not so. it is nice to have company. eh? draga? were i to be granted one more word, that word would be truth. i am interested in true knowledge, for its own sake. it is my philosophy that science and religion should have at least one thing in comm

ass of coal fell away from it, and on its surface, carved in bold relief, were several lines of hieroglyphics. nothing further seems to have been reported, and if any reader knows more of this incident the author would welcome a report (send care of the publisher) perhaps from some local newspaper of that date. this item, at least, we will concede was not dropped by space ships. it must represent the work of contemporary, indigenous civilization in tertiary times. in their hearts, all miners know thisl ref. to ohio incident miners see these things each year, many or most speak little english "it ain't coal& its in the way so get it out of there. some miners save parts or all of these above curiositys& they may be found in their homes. they are used to seeing them. in the london times of de

ting l-ms were& are all tele-paths the temple of jupiter is a smaller ruin than the one i have just been speaking of, and yet it is immense. it is in a tolerable state of preservation. one of nine columns stands almost uninjured. they are 65 feet high and support a sort of porch or roof. this porch roof is composed of tremendous slabs of stone which are so finely sculptured on the undersides that the work looks like fresco from below. one or two of the slabs that lay around me were no larger than those above my head. within the temple the ornamentation was elaborate and colossal. what a wonder of architectural beauty and grandeur this edifice must have been when it was new and what a noble picture it, and its stellar companion, with the chaos of mighty fragments scattered around them made

thousands of years an eloquent rebuke to such as are prone to think slightingly of the men who have lived before them. this enormous block lies there squared and ready for the builder's hands, a solid mass 14 feet by 17 feet wide and 70 feet long. one could use the same words almost to describe the massive unfinished stone statues left in the quarries on easter island. something sudden terminated the work of easter island and baalbek. i do not say that it was the very same something, but the epoch is certainly of the same order of time and there are elements in common--easter island, peru, baalbek, egypt all with screaming evidence of sudden overwhelming disaster happening to a race of beings who handled rocks weighing hundreds and hundreds of tons. they should see the "atlantic chain" cit

t undersea metropolises. there is little in baalbek, easter island, peru, or egypt to show a gradual development of so advanced a culture or civilization: they, or at least their megalithic stone work, appear to have been ready-made, as though a colony was set up directly, complete, a going concern. in peru it appears that the levitator, or power plant, was lost. in baalbek it has been shown that the work was never completed and the largest stone still lies in the quarry. in easter island a similar great stone, a statue, still lies in the quarry where it was being sculptured, in a depression from which great power manipulation would be required to move it. in both cases work stopped suddenly, and apparently the "force-lift" for the 1,200 ton stones was lost, somehow. the bombardment, of wh

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

, but most scholars agree that it was written or compiled between the second and sixth centuries. however, steven m. wasserstrom has offered a strong case for the ninth century within an islamic milieu* it was certainly extant by the tenth century, for it exerted a great influence on speculative and mystical thought from that time on. commenting on sy, elliot r. wolfson stated, properly speaking, the work should not be described as a single composition, but rather as a composite of distinct literary strands that have been woven together through a complicated redactional process whose stages are not clearly discernable* ithamar gruenwald a preliminary critical edition of sefer yezirah, in israel oriental studies 1 (1971; a. peter hayman, introduction, sefer yesira: edition, translation and

nd language of sy, often referring to readings from major commentaries and other rabbinic works. the publisher s forward in the amorc edition says, the service dr. kalisch rendered in 1877 by his first english translation of the sepher yezirah has grown ever greater with the passing years. other translations, it is true, have a certain merit; none the less, none has surpassed and few have equaled the work which he did. this comment was written in 1948, but one could have made a case to fully concur until relatively recently (i.e, until kaplan [1990; see below, page 13. kalisch translated what appears to be the long version* the work is free of any sort of occult agenda a feature which plagues many of the versions discussed hereafter. a translation of sy was published in 1883 (2nd edition

ist who, with s. l. m. mathers, was a founding member of the hermetic order of the golden dawn. both westcott and mathers put several magical and mystical texts into english in the late 1800s and early 1900s. most pertinent to kabbalah are mathers kabbalah unveiled (sections of the zohar after the latin of knorr von rosenroth) and westcott s sy, which, in spite of the claim on the title page that the work was translated from the hebrew, appears to have been totally dependent on a latin version. a. e. waite, in his introduction to the stenring translation (discussed below, says of westcott s sy it is based on the text of rittangelius, compared with some other versions. it was prepared for the use of persons described as theosophists, occult and hermetic students, whose purpose if any may ha

tes follow the text; thereafter is a series of diagrams derived from various chapters of sy. the 1971 edition includes a translation of shuo kua (i ching: a discussion of the trigrams. two more versions of sy follow, one in the traditional square hebrew, the other in the original gezer or sinatic hebrew. the diagrams are also rendered in these two scripts. one of the notes explains the motive for the work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in

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

sidism: ca 1170-1240) 1. early beginnings since jewish mysticism is ultimately based on the hebrew bible, the beginning, really, is the tanakh, parts of which are more gmystical h than others. more important to our line of inquiry is that certain themes were developed more than others for a variety of mystical purposes. by talmudic times, two branches of the mysteries were well known and defined: the work of creation, i.e. developments of the first chapters of genesis, and the work of the chariot, developments of ezekiel and, to a lesser extent, isaiah. a. apocalyptic, wisdom literature, pseudepigrapha radicalizations of bible themes appeared in the intertestamental apocalypses, which, when grouped together with a somewhat irregular splay of wisdom literature, psalms, testaments, prayers

ophy (cambridge: cambridge university press, 2003. ernst muller, in history of jewish mysticism (oxford: east and west library, 1946; rpt. new york: yesod publishers, n.d, writes (pp. 73-74: in spain the cabbalah assumed a more philosophical form, due to the influence of the religious philosophy which was already fully developed in that country. there are numerous points of contact between it and the work of the three great thinkers jehudah halevi, solomon ibn gabirol, and abraham ibn ezra. the first-named devoted some space to the sefer yezirah in his great work cuzari. gabirol as a neo- platonist has many resemblances with the cabbalah. c finally abraham ibn ezra made mystical numerical and literal analyses of the name of god, particularly in his writings yesod mora c i. on ibn gabirol

KETAB E SIYAH

the power of the deceiver over them was broken by the turning of the spheres. now the age of darkness was ending and the age of light grew in the womb of history. nowhere did gabriel look upon the world and saw not his power fade from him. the nephilim have within themselves the strength to cast off their chains. as rome had fallen so did heaven, as were badr's victors the defeated of uhud so did the work of another thousand years break the empire built up in a thousand. the shedim now walked amongst men once more and great nephilim were born to the earth. yet the labours of any birth are sore and this was a great birth indeed. the last hours of history are now close but they are yet someway distant in the telling. the first contraction of the labour came as vienna's empire fell most blood

: the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. 35. this that thou writest is the threefold book of law. 36. my scribe ankh-af-na-khonsu, the priest of the princes, shall not in one letter change this book; but lest there be folly, he shall comment thereupon by the wisdom of ra-hoor-khuit. 37. also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. 38. he must teach; but he may make severe the ordeals. 39. the word of the law is thelema. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. 41. the word

r for ever- for in it is the word secret& not only in the english- and thy comment upon this the book of the law shall be printed beautifully in red ink and black upon beautiful paper made by hand; and to each man and woman that thou meetest, were it but to dine or to drink at them, it is the law to give. then they shall chance to abide in this bliss or no; it is no odds. do this quickly! 40. but the work of the comment? that is easy; and hadit burning in thy heart shall make swift and secure thy pen. 41. establish at thy kaaba a clerk-house: all must be done well and with business way. 42. the ordeals thou shalt oversee thyself, save only the blind ones. refuse none, but thou shalt know& destroy the traitors. i am ra-hoor- khuit; and i am powerful to protect my servant. success is thy pro

compassion and tenderness visit her heart; if she leave my work to toy with old sweetnesses; then shall my vengeance be known. i will slay me her child: i will alienate her heart: i will cast her out from men: as a shrinking and despised harlot shall she crawl through dusk wet streets, and die cold and an-hungered. 44. but let her raise herself in pride! let her follow me in my way! let her work the work of wickedness! let her kill her heart! let her be loud and adulterous! let her be covered with jewels, and rich garments, and let her be shameless before all men! 45. then will i lift her to pinnacles of power: then will i breed from her a child mightier than all the kings of the earth. i will fill her with joy: with my force shall she see& strike at the worship of nu: she shall achieve h

n authority- human, superhuman, or "divine. morality and conventionalism are for subordinates. religions and constitutions and all arbitrary principles, every mortal theorem, must be deliberately put to the question. no moral dogma must be taken for 436 granted, no standard of measurement deified.there is nothing inherently sacred about moral codes. like the wooden idols of long ago, they are all the work of human hands; and what man has made, man can destroy. he who is slow to believe anything and everything is of great understanding, for belief in one false principle is the beginning of all unwisdom.the chief duty of every new age is to upraise new men to determine its liberties, to lead it towards material success- to rend the rusty padlocks and chains of dead customs that always preven

KNOWLEDGE LECTURE ONE

ade one with osiris, the redeemer "i am tum made one with all things "i have become nu. i am ra in his rising ruling by right of his power i am the great god self-begotten, even nu, who pronounced his names, and thus the circle of gods was created "i am yesterday and know tomorrow. i can never more be overcome. i know the secret of osiris, whose being is perpetually revered of ra. i have finished the work which was planned at the beginning. i am the spirit made manifest, and armed with two vast eagle's plumes. isis and nephthys are their names, made one with osiris "i claim my inheritance. my sisns have been uprooted and my passions overcome. i am pure white. i dwell in time. i live through eternity, when initiates make offering to the everlasting gods. i have passed along the pathway. i k

LAITMAN M BASIC CONCEPTS IN KABBALAH

d the soul) by the systems of abya lets us transform the egoistic will to enjoy into a will to enjoy for the creator s sake. in this way, we can both receive all that was prepared for us, according to the plan of creation, and become worthy of merging with him. this is considered the ultimate purpose of creation. at this degree, the need for the dark system of abya disappears and ceases to exist. the work destined to take 6,000 years (the time it takes to transform egoism into the will to enjoy for the creator s sake) is actually carried out by every person during his or her lifetime and by all generations combined. everyone must continue to reincarnate until the work is completed. the existence of the dark system of abya is necessary only for the creation of the body, so that by correctin

nd states are supported by the last and third state. generally speaking, contrary to our actions in this world, every act in spirituality begins with designating the potential final state, followed by the act of actually attaining it. b a s i c c o n c e p t s i n k a b b a l a h 66 thus, the future necessitates the existence of the present. and if something had disappeared from the second state (the work on self-correction, how would the third, corrected state (necessitating the first one) have appeared? in the same way, the primary state where perfection already exists, thanks to the future third state, necessitates the existence and completion of both the second and the third states. however, if the third state already exists (albeit not in our sensations) and, according to the creator

state, we are deliberately given a base, corrupt, defective, and completely egoistic body that is detached from the creator by the difference in desires. we received this body specifically for the purpose of correcting it, and receive an f r o m t h e i n t r o d u c t i o n t o t h e z o h a r 67 immortal body in its stead, when we reach the third state. only in our present state can we complete the work. however, one may say that in the second state, we also exist in absolute perfection. this is because our body (the will to enjoy, egoism, which dies more with every passing day, does not create obstacles for us to reach the desired state. there is only one: the time required for its final elimination and the reception of an eternal, perfect body in its stead, namely the altruistic desire

elevating them along the levels of purity and spiritual development. however, the final correction of egoism is possible only in the state called the revival of the dead. as previously mentioned, the first state necessitates the existence of the third state to fully manifest. therefore, the first state requires the revival of the dead bodies, i.e. the revival of egoism with all its defects. then, the work to turn egoism in its corrupted form into altruism in the same degree starts anew. this way, we gain twofold: we receive an enormous desire to enjoy from the body; we enjoy not for ourselves, but for the sake of fulfilling the creator s desire. it is as though we do not receive pleasure, but rather allow him to bestow it upon us. as we are similar to him in action, we are merged with the

our bodies. b a s i c c o n c e p t s i n k a b b a l a h 72 however, after completely destroying the ego and attaining the will to enjoy only for the sake of the creator (by becoming similar to him, our entire soul (a part of the common soul) immediately takes us over. the fourth period follows the revival of the dead, when its complete restoration occurs once the egoism is completely annulled. the work transforming it into altruism resumes, though only a few people in our world can complete this task. kabbalah says that all the worlds were created for man s sake (man in the sense of collective humanity. however, isn t it strange that the creator troubled himself to create all this for such a small object as man, who is lost even in our world, let alone in other worlds? why does humanity

LAITMAN M FROM CHAOS TO HARMONY

ng force (to correct the ego) from the right line. our task is to coalesce the two lines in the middle, meaning use the ego altruistically. corresponding to those lines is a system intended to sustain them, like a rind that guards the fruit within it. for this reason, the system is named, the klipot (shells, peels) system. its task is to guarantee the functioning of the lines. the consequences of the work of the forces of the right and the left in the human society are islam and christianity, respectively. israel s role 181 the left and right lines help israel keep a straight course in the middle line toward the realization of nature s plan. during the exile, the force that operated on israel came primarily from the left line. but toward the end of the correction of the collective human eg

LAITMAN M KABBALAH REVEALED

build them? and if we have to build them, how do we go about it? this will be the topic of the following sections. the thought of creation kelim are the building blocks of the soul. the desires are the building materials, the bricks and the wood; and our intentions are our tools, our screwdrivers, drills, and hammers. but as with building a house, we need to read the blueprint before we can begin the work. unfortunately, the creator, the architect of the blueprint, is reluctant to give it to us. instead, he wants us to study and execute the 112 kabbalah revealed master plan of our souls independently. only in this way can we ever really understand his thought and become like him. to learn who he is, we must attentively watch what he does and learn to understand him through his actions. kab

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

faith alone, at the same time eluding vital questions about real faith. however, by avoiding answering these questions, we rob ourselves of the possibility of spiritual progress. it is said of our world "thou shall earn thy bread by the sweat of thy brow" yet, once we have earned something, it is hard for us to admit that the outcome did not result from our hard work or abilities, but was instead the work of the creator. we must strive by the sweat of our brow to strengthen our faith in the creator s absolute rule. but in order to grow and experience new spiritual sensations, we must make an effort to understand and accept the contradictory nature of divine rule (which only appears contradictory due to our blindness. only then will we know exactly what is required of us and can grow to exp

highest level of the worlds, can we understand his oneness. only then can we proceed to act in accordance with this accurate view of reality. before achieving this condition, we must act in accordance with the level that we are on, and not the level about which we fantasize and dream. in order to genuinely improve on our present level, we must combine confidence in our own powers at the start of the work, with the belief that what we achieve as a result of our own labors would have happened anyway. we must realize that the entire universe develops according to the creator s plan, and according to his idea- 74- attaining the worlds beyond of creation. we may say that all goes according to the creator, but only after we have put forth our best efforts. it is beyond human comprehension to un

iritual is revealed to them. whenever we read the works of such kabbalists as the baal hasulam, shimon bar yochai, we bond directly with them through the surrounding light. we are then enlightened, and our vessels of reception purified. it is important when reading to bear in mind the stature of the author, whether alive or dead. we can always bond with the author through our feelings as we study the work. there are many paths leading to the creator, and he uses many means to act upon us. any difficulty or obstacle on the student s path, in particular the death of a master, may be considered an opportunity for transformation at an individual level- 90- attaining the worlds beyond 10 counteracting the desire for self-gratification our sense of hearing is called "faith" because if we wish to

ort from a conflict between our bodies and the meaning of prayer. it can also arise from a lack of understanding of how prayer can be of benefit when derived from mechanically uttered pleas from the prayer book. it is worthwhile to ask our hearts what they want to pray for. a prayer is not what our lips say mechanically, but what the whole body and reason desire. thus it is said that "a prayer is the work of the heart" meaning that the heart is in absolute agreement with what the lips are saying. only if we work with the entire body will we receive a response from it, signifying that not a single organ desires to rid itself of egoism or to ask the creator for help in this endeavor. only then will we be able to direct a sincere prayer to the creator, asking for redemption from our spiritual

ning the worlds beyond to please the creator to the same extent as the creator desires to please us. however, we must not criticize our state further than the level that allows us to remain content with perfection. this state is called "the middle line (kav emtzai. as we gradually build up our knowledge with the left line (kav smol, we then can achieve total perfection. once again, let us analyze the work that takes place in the middle line. we must begin our spiritual ascent by being in accordance with the right line, which represents a sense of perfection in the spiritual, happiness with our lot, and our desire to carry out thewill of the creator selflessly and sincerely. we must ask "how much pleasure do we derive from our spiritual quest" we consider any amount sufficient, because we a

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ing you must carve the raw material and file it until the desired shape appears. the raw material, in this case, consists of our desires, our thoughts, and intentions. the creator formed creation with the intention of doing good to his creatures. to realize his goal, he created a kli a will to receive that would receive his benefit. at first, this will is shapeless. shaping the will to receive is the work of us all until it is robed in its final form bestowal, the form of the creator. the substance itself remains as it was first made a will to receive pleasure but changing the intention to bestowal likens its modus operandi to that of the creator. thus, the intention is the form. kabbalah books depict the forms that one should create in the will to receive, degree-by-degree, to finally sen

ith all the lights, alternating between states ceases. because there are no more deficiencies to fill and we are in a state of wholeness, the sensations of time, space, and motion cease, as well. t o b u i l d a h o u s e understanding the making of creation can be simplified by an example: a person who wishes to build a house will first picture its final form. after that, one must carefully plan the work stages and then execute them. this is not the case with the creator. the minute the creator thought about creating creatures, it was done, and they appeared in their corrected form. thus, from the creator s perspective, we are in our corrected form. it makes no difference that we discover our true state gradually. hence, when we want to receive strength, we turn to the state of ein sof, w

, one is between two forces--the will to bestow and the will to receive. such a state allows one to accelerate one s development and progress faster than the natural pressure of the light on the kli would allow. however, accelerating evolution toward the attribute of bestowal cannot be done from within one s ego. the only way to acquire the attribute of bestowal is to receive it from the creator. the work of the individual is to find a way by which to receive the form of bestowal from above, without having to fully experience the evils in the kli, experiences that would force the creature to flee from reception to bestowal by pain and torment. choosing this path is called evolution from below upward. in it, we walk toward the pressing light and systematically bring upon ourselves all of th

LAITMAN M THE KABBALAH EXPERIENCE

n in either case. kabbalists always say that only a person who cannot do without kabbalah can study it. t h e p o i n t i n t h e h e a r t q: is the development of the point in the heart considered spiritual work with the intent not for her name? a: developing the point in the heart consists of several steps: working lo lishma. working lishma. working not in order to be rewarded. we don t know k the work lo lishma also contributes to the development of the point in the heart. it develops the point under the influence of the group and the teacher below the barrier. therefore, lo lishma is a conscious advancement toward the purpose of creation, as much as one can be aware of it when the creator is in fact still completely hidden. t h e t h o u g h t o f c r e a t i o n 39 there is not a sin

fine spiritual concepts? we have to learn to follow the rule that everything we read in the kabbalah and the torah are terms that define our spiritual roots, not worldly objects. we must never confuse them! what stands behind those words are only spiritual objects, or roots, which are in no way connected with our world. the entire torah is comprised of the names of the creator; thus, it is called the work of god. when the torah denominates an object or an act, it expresses the spiritual root, which generates that object or action. in our world, we name objects in much the same way. to reiterate, the torah is a description of the creature s nearing to the sensation of the creator and how he is found in those emotions. t h e k a b b a l a h e x p e r i e n c e 68 kabbalists have used this la

e 110 works to no avail, he becomes truly low. he knows he is the lowest of men; that there is nothing good about his body, and then his prayer is sincere and his generous hand answers him. the writing refers to this as follows: and the children of israel sighed by reason of the bondage, and they cried, and their cry rose up to god k (exodus 2, 23, because at that time, israel was desperate from the work, as he who draws water from the well in a punctured bucket. he draws water all day long and still has not a drop of water with which to soothe his thirst. so were the sons of israel in egypt; everything they built was buried right there in the ground. so it is with those who have not attained his love. everything they do for the purification of their souls the day before, is lost entirely

true lowness in the required measure. therefore, we must toil in purification and holiness, as our sages say: whatsoever thy hand attaineth to do by thy strength, that do. understand this, for it is most profound. t h e s t u d y o f k a b b a l a h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said, you toiled but haven t found, do not believe. and when the work is done, your prayer will be complete and the lord will respond generously, as our sages said, you labored and found, believe. before this, you are not worthy of the prayer, and the lord hears only the prayer. t h o u g h t s a n d f e

he mitzva is a gradual process of correction of the aim, from for me, to for the creator. man must correct that aim at all cost. the mechanical acts that a person performs in this world, which are called mitzvot, are not spiritual mitzvot, but customs whose actual spiritual meaning is unintelligible to us. e v e r yo n e m u s t pa s s c o r r e c t i o n q: i understand that one kabbalist can do the work of seven billion people. but i don t understand why everyone (including women, children, old and young, retarded, etc) must feel the pull toward the creator and go through the 125 degrees to accomplish the final correction. a: the structure of the collective soul- the first man- consists of parts that are called galgalta and eynaim (ge, and parts called awzen, hotem, peh (ahp. ge are the

LAITMAN M THE PATH OF KABBALAH

r: who is he? this is because the creator is inside us, the source of the human self. hence, no matter how many times we ask ourselves, who am i? the question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is, in fact, created by the creator. the notion that everything we say and think, even when we speak of the creator and ourselves, is the work of the creator, is virtually impossible for us to perceive. so where is the self? there is no self. the self is the work of nature, created by the creator. the self clothes us, yet everything we do is actually his doing. the question, who am i? can only exist outside the creator. we are different from the creator only in wanting to resemble him and to attain his degree. the will to receiv

ng means knowing, trying, feeling how good it is. there is a law that states that, the expansion of the light, and its departure, make the vessel fit for its task. in order to attain spirituality one must turn to the creator with a special prayer to discover spirituality, not for self-gain, but for the will to bestow. after that, that desire to discover spirituality must be used correctly through the work with the group and the teacher. thus, there must first be a great desire for spirituality. it is not given as a choice, but extends from the creator. there will come a time when more and more souls will be ready for spirituality. man always follows his desire. before the study of the wisdom of kabbalah, one is led from above, and when one opens a book, the creator seemingly steps away fro

e was shown the books of the ari and baal hasulam. the upper degree is the creator, our own future state. the lower degree is the creature in his current state. the degrees are like an accordion, opening up to us as we progress. what is time? is it a changing, living concept? and if so, does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. we continue to feel time just as long as we refuse to agree with the creator about everything that happens to us. but time disappears after our complete correction, when nothing further needs to be changed and everything is at complete peace. the root of time is the discovery of deficit and the need for correction. the first restriction created an empty space intended for c

here is something very important missing in our lives. on the one hand, egoistic vessels are far from the creator, but on the other hand, when we invert our intentions, we will become the closest to him. when we begin to study kabbalah, we slowly learn to sort out our desires in order of coarseness. when the sorting is done, we determine which of our desires we can begin to correct. when we begin the work with our desires, we begin to see where we are on the spiritual map. pa r t o n e: t h e b e g i n n i n g 35 c h a p t e r 1. 7 f r o m a b ov e t o b e l ow the study of the kabbalah focuses on studying the structure of the worlds as they tworlds evolve from above down to our world. one would think that since we are in the corporeal world, we would be taught how to climb along the spiri

e they correct themselves, the greater is their capability to lead the world. we learn about the descent of the light from the creator down to our world in the study of the ten sefirot, in the zohar, and in the writings of the ari. the other part of kabbalah, which talks about our ascent from our world back to the degree of the creator, is described quite vaguely in the books. this work is called the work of god, a work by which we equalize our form (properties) with those of the creator. pa r t o n e: t h e b e g i n n i n g 51 q: is kabbalah the only way to feel the creator, and if so, how can that be proven? a: yes, it is. start studying and you will see that there is nothing as logical or scientific that provides a fuller picture of our world, and places all the sciences and other wisd

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

my heartiest thanks to the rev. herbrand williams, m.c, b.a, for his kindness in placing at my disposal his vast stores of masonic erudition, and for many arduous months of patient and painstaking research; also to the rev. e. warner and mrs. m. r. st. john for the careful drawing of the illustrations, and to professor ernest wood for his untiring assistance and cooperation in every department of the work, without which the production of the book would not have been possible. c. w. l. second edition in this second edition a few trifling corrections have been made, and some additional information has been given with regard to certain higher degrees. c. w. l. contents foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols

d. the mind of the egyptian seems to have worked along exceedingly formal and orderly lines; he tabulated every conceivable description of entity which a dead man could by any possibility meet, and arranged carefully the special charm or word of power which he considered most certain to vanquish the creature if he should prove hostile, never apparently realizing that it was his own will which did the work, but attributing his success to some kind of magic. the book of the dead was originally intended to be kept secret, although in later days certain chapters were written on papyrus and buried with the dead man. as is said in one of the texts: gthis book is the greatest of mysteries. do not let the eye of anyone look upon it- that were abomination. the book of the master of the secret house

ve the w c t and go to the e c t? a. to seek a master, and from him to gain instruction. 36. fortunately our ancestors have recognized the importance of handing down the working unchanged. some few points have been dropped during that vast lapse of time; a few others have been slightly modified; but they are marvellously few. the charges have become longer, and the non-officials take less part in the work than they used to do; in the old days they constantly chanted short versicles of praise or exhortation, and each one of them understood himself to be filling a definite position, to be a necessary wheel in the great machine. 37. from this knowledge several points emerge. it is noteworthy that the masonic ceremonies, which have so long been supposed to be rather in opposition to the receiv

ice were required, and yet at the same time loving-kindness and gentleness, and in all cases gdoing unto others what ye would that they should do unto you. h so masonry is indeed ga system of morality veiled in allegory and illustrated by symbols, h but it is a system based not on an alleged commandment, gthus saith the lord, h but on definite facts and laws in nature which cannot be doubted. 42. the work is a preparation for death, and for what follows it. the two pillars b. and j. were supposed to stand at the entrance to the other world, and the various experiences through which the candidate passed were intended to symbolize those which would come to him when he passed out of this physical world into the next stage. there is a vast amount of information about the life after death to be

ople. it was, therefore, much more difficult to achieve perfectly, but when thoroughly done it was far more powerful, and covered a much wider range of country. the christian scheme needs a vast number of churches dotted all over the land; the egyptian plan required only the action of a few grand lodges established in the principal cities in order to flood the whole kingdom with the hidden light- the work of the ordinary lodges being regarded as subsidiary to these, and rather as a training ground for membership in the grand lodges. 57. the central doctrine of the religion of the ancient egyptians was that the divine power dwelt in every man, even the lowest and most degraded, and they called that power gthe hidden light h. they held that through that light, which existed in all, men could

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

igin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the christian mysteries. the repression of the mysteries. the crossing of traditions. the two lines of descent. the culdees. celtic christianity in britain. the druidic mysteri

for their publication, is to explain precisely what the title indicates- the hidden life in freemasonry- the mighty force in the background, always at work yet always out of sight, which has guided the transmission of the masonic tradition through all the vicissitudes of its stormy history, and still inspires the utmost enthusiasm and devotion among the brn. of the craft to-day. the existence and the work of the head of all true freemasons is the one and sufficient reason for the virility and power of this most wonderful organization. if we understand his relation to it and what he wishes to make of it, we shall also understand that it embodies one of the finest schemes ever invented for the helping of the world and for the outpouring of spiritual force. many of our brn. have been for many

; bro. j. s. m. ward, the author of freemasonry and the ancient gods, who was hiram abiff? and a number of other works, who looks to syria as the source of masonry, though he has compiled a mass of valuable information from many other lands; and mr. bernard h. springett, author of secret sects of syria and lebanon, who has collected much material bearing upon masonic rites among the arabs. 15. to the work of the anthropological school is due a clear revelation of the immense antiquity and diffusion of what we now call masonic symbolism. it tends, however, to find the origin of the ancient mysteries in the initiatory customs of savage tribes which, although admittedly of incalculable antiquity, are often neither dignified nor spiritual. 16. another important work which has been accomplished

eat truth into ceremonial form, but knew little of all this inner side of masonry; if such a degree or rite were doing useful work and attracting suitable candidates, sacramental powers fitted for that rite or grade were sometimes introduced into it, either by some bro. on the physical plane who possessed one of the lines of succession mentioned above, which was then adapted by the h.o.a.t.f. for the work, or by a direct and non-physical interference from behind. 41. furthermore, the inner effect of a given degree, even in a rite that may be fully valid, may vary greatly with the degree of advancement and general attitude of the bro. upon whom it is conferred; so that in one case, let us say, the 33 would confer stupendous spiritual power, and in another, less worthy, the powers given woul

whereas spurious masonry is the working of a form from which for one reason or another the life has been withdrawn, or to which it has never been linked. 49. in the following chapters i shall endeavour to trace the descent of the masonic tradition from the egyptian mysteries to the present day, not in any way attempting to delineate each separate link in the chain of succession, for that would be the work of a life-time and would not be of any fuller value to the student, but touching rather upon im-portant periods of masonic history, as revealed by the inner sight, and confirmed in the writings of masonic scholars. 2 the egyptian mysteries 50. the message of the world-teacher 51. in the hidden life in freemasonry i have described to some extent the form and meaning of freemasonry as i kne

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

ed by other satanists. in the course of my research, i found myself unwittingly stepping into this arena of contention. perhaps as a consequence of this conflict, some of my contacts xiv introduction voiced objections to the central role i assigned lavey and his best-known work, the satanic bible, in the formation of modern satanist religion. i was, furthermore, encouraged to shift my emphasis to the work of earlier literary figures ultimately responsible for fashioning the positive image of the devil that lavey later adopted for his church of satan. after reflecting on these objections, however, i concluded that despite his heavy dependence on prior thinkers lavey was directly responsible for the genesis of modern satanism as a serious religious (as opposed to a purely literary) movement

h a demon, or the devil himself, in the third-century acts of thomas, as well as in john bunyan s puritan classic, pilgrim s progress.within modern ceremonial magic, it constitutes the name for god invoked by moses to bring down the rain over egypt, as reported by samuel liddell mathers in the greater key of solomon. there is also a reference to abaddon as the sixth of the seven lodges of hell in the work of the cabalist joseph ben abraham gikatilla. in various sources,abaddon is identified as the angel of death and destruction, demon of the abyss, and chief of the demons of the underworld. see also demons;magic and magical groups for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: the free press, 1967. strayer, joseph r. dictionary of the m

contemporary usage, beelzebub is an alternate name for satan. see also demons; satan for further reading: eliade,mircea, ed. encyclopedia of religion. new york:macmillan, 1987. encyclopaedia judaica. new york:macmillan, 1971. beliar beliar or beliel, meaning worthless, is mentioned as the personification or symbol of evil in various sources, such as in deuteronomy, judges, 1 samuel, as well as in the work of two modern writers, thomas mann and aldous huxley. he is the angel of lawlessness in the apocryphal the martyrdom of isaiah and satan in the gospel of bartholomew. milton refers to beliar as a falsetitled son of god, whereas the medieval schoolmen asserted that he was once partly of the order of angels and partly of the order of virtues. in glasson s greek influence in jewish eschatolo

ble. new york: avon, 1969. black roses a heavy metal band whose lead singer is satan corrupts a small town in middle america in this 1988 film. the rock band creates a musical passage into the underworld through which the teens fall after listening to the lyrics. they then turn into evil monsters and start killing family members. a na ve english teacher saves teens from their fate. blake, william the work of the english mystical poet and artist william blake (1757 1827) is full of visions of angels, including fallen angels( demons. blake, who is known to many for such poems as tiger, tiger, burning bright, was born in london. he attended henry pars s drawing school in the strand, and at the age of fifteen he was apprenticed to the engraver james basire.after ending his apprenticeship in 17

es. the full maturity of the artist is revealed in the temptation of st. anthony, which represents the mystical theme of contemplation struggling against temptation. a world of fire is portrayed, with spectral visions and nightmare beings. a bosch s garden of earthly delights (the art archive/museo del prado madrid/album/joseph martin) buddhism 33 complex system of signs and symbols characterizes the work, rendering the medieval concept of the devil s omnipresence in human life in every kind of form. the allusion to demonology in bosch s art reflects the common wisdom of his time, when belief in the devil was fundamental to proper religious devotion. see also demons; hell and heaven for further reading: beagle, peter s, the garden of earthly delights. london: pan books, 1982. cavendish, ri

LIBER 141

sucked up eagerly, and, running nobly into every part, revivify the whole. it will in our opinion be best if a full meal be taken not less than three hours before the beginning of the ceremony, and after that no food, although stimulants whether of wine or subtler agents may be continued, so as to raise the body from excitement to excitement, and thus fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of operations of this art, whether they should be single or multiple we have doubt also in this matter whether, if an operation fail, it be wise to reiterate. a single act implieth perfection, and full faith, in the adept; if he repeat, that is fear, and arg

rked subtly and regularly, the conditions and results of divers workings of this art, and this is the marvel now the result follows swift and perfect, now again a group of lesser results sympathetic to the result willed, now but slight movements imitative of that result, and now not only perfect failure, but the sudden reversal of all hopes in despair and ruin. more plainly, if x be the object of the work, the result is sometimes x, sometimes x x x x, sometimes v(x, sometimes -v(x, or -x x x x, or -x. in the concrete, suppose that one worketh this art to obtain a great sum. then at one time that sum will arrive that same night or within (say) 48 hours after, or an event occur involving the gain of that sum; at another time there will merely arise a group of circumstances favourable; at ano

we have no doubt of the efficacy of the process, and are therefore fain to toy with any hypothesis, investigating as probability may determine us to do. thus we may assume an ether or akasa, inflamed or stressed by a particular prana. and all stresses in this akasa being of one kind ultimately, though mediately diverse, it may be as easy to arrest the course of the earth as to destroy a worm. for the work is taking place in a world of causes fluid and not solid, in yetzirah (or even briah) rather than in assiah. it will be impossible or very difficult to move infantry from one wing of the engaged line to the other, but in the quarters of the staff it is indifferent whether that body, being at the base, is pushed forward to either. one cannot easily oxidize gold precipitated from the chlori

d is in truth perhaps the voice of the sub-consciousness; that is, it is the deliberate choice of the holy phallus itself "the phallus is the physiological basis of the oversoul" for this very reason are these many men led astray, lost in unchastity and ruin. but let the conscious will be devoted wholly to the great work, then shall the subconscious will choose inevitably the appointed vehicle of the work. it is for this reason that already in the seventh degree the sir knights are sworn to chastity. and this chastity is an abstinence from all gross sexual acts of every kind. moreover, this is further to be observed in the choice, that the second party must be consenting enthusiastically to co-operate physically with the priest, so that the lion be perfectly dissolved in a full portion of

ommonly practised. the vampire selects the victim, stout and vigorous as may be, and, with the magical intention of transferring all that strength to himself, exhausts the quarry by a suitable use of the body, most usually the mouth, without himself entering in any other way into the matter. and this is thought by some to partake of the nature of black magic. the exhaustion should be complete; if the work be skilfully executed, a few minutes should suffice to produce a state resembling, and not far removed from, coma. experts may push this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wil

LIBER 777

ing there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our da

LIBER A

traditional correspondences can be found in the eighth wing (appendix v. in the legge edition, shuo kwa/ discussion of the trigrams in part ii of the wilhelm-baynes edition* celepha s press ulthar inquanok sarkomand--lestliber a vel armorvm svb figvra cdxii v a a publication in class d imprimatur: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 gthe obeah and the wanga; the work of the wand and the work of the sword; these shall he learn and teach. h.liber l. i. 37. the pentacle. take pure wax, or a plate of gold, silver-gilt or electrum magicum. the diameter shall be eight inches, and the thickness half an inch. let the neophyte by his understanding and ingenium devise a symbol to represent the universe. let his zelator approve thereof. let the neophyte engrave

LIBER ALEPH

how i used to sit at my desk night after night.it was the bitterest winter that had been known in new york for many years.but even if the central heating had been the flames of hell itself, i doubt whether i should have been warm. night after night i sat, all through, rigid as a corpse, and icier; the whole of my life concentrated in two spots; the small section of my brain which was occupied in the work, and my right wrist and fingers. i remember with absolute clearness that my consciousness appeared to start form a perfectly dead forearm. the book is written in prose, yet there is a formal circumscription more imminent than anything which would have been possible in poetry. i limited myself by making a point of dealing thoroughly with a given subject in a single page. it was an acute ag

plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it. the tendencies of thy mind lie deeper far than any thought, for they are the conditions and the laws of thought; and it is these that thou m

come to the knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to thy great comfort in the work of our transcendental art, whereby the many become one. n liber aleph vel cxi 48 au sequitur (2) classica (continued. 2: classics) y son, neglect not in any wise the study of the writings of antiquity, and that in the original language. for by this thou shalt discover the history of the structure of thy mind, that is, its nature regarded as the last term in a sequence of causes and effect

taking this body immediately after my death, the death of eliphas levi zahed, as men say, that i might attain to this great work. it is now twenty years, as men count years, that i came to my first understanding of my true nature, and aspired to that work. now then at first i made no error. i abandoned my chosen career; i poured out my whole fortune without one thought; i gave my life utterly to the work, without keeping back the least imaginable thing. so then i made swift strides along the path. but in the dhyanas that were granted unto me in kandy, in the island of lanka, i used up my whole charge of magical energy; and for two years i fell away from the work. l the book of wisdom or folly 79 ga de manu qu magum sustinet (of the hand which upholds the magus) ow it may be well that such

ber aleph vel cxi 80 gb de suo peccato (of his error) ow then, well schooled, i strove no more against my nature, and worked with all my will. thou knowest well how greatly i was rewarded. yet in this last initiation to the grade of magus, wherein three-andseventy days, as men count days, is but one day, the ordeal grew so fierce and intolerable that i gave back a step. i did not utterly renounce the work, but i swore not to continue unless mine agony were abated. but after fifteen days, i came to myself in a certain ordeal, wherein i knew myself finally, that i could do no other than take up that fearful burden that had broken my spirit. and for these fifteen days have i not suffered infinite things? was not the tree of my work frozen, one branch withered, and on blasted? look no more, o

LIBER CCC KHABS AM PEKHT

he best results; and indeed it is almost the definition of a true magical formula that the means should be unsuited, rationally speaking, to the end proposed. note, pray thee, that we are bound to teach .he must teach; but he may make severe the ordeals..1 this refers, however, as is evident from the context, to the technique of the new magick .the mantras and the spells; the obeah and the wanga; the work of the wand and the work of the sword..2 note, pray thee, the instruction in ccxx i:41-44, 51, 61, 63. on which we have enlarged in our tract the law of liberty, and in private letters to thee and others. the open preaching of this law, and the practice of these precepts, will arouse discussion and animosity, and thus place thee upon a rostrum whence thou mayest speak unto the people. not

LIBER CHANOKH

the aire. liber lxxxiv 37 handmaid let her serve them. one season, let it confound another, and let there be no creature upon or within her the same. all her members, let them differ in their qualities, and let there be no one creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling-places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger: because she is the bed of an harlot, and the dwelling-place of him that is fallen. o ye heavens, arise! the lower heavens beneath you, l

ot give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south african lieutenant; and that crowley later attempted to palm off the work of writing the continuation onto him, but without result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. r

ut result. correspondence relating to this was recently (2003) published in the o.t.o. internal magazine the magical link. the first part of chanokh was reprinted as the symbolic representation of the universe by unicorn press of seattle in the 1970s. both published parts were included in the compilation gems from the equinox edited by f.i. regardie, the plates vilely reproduced and the number of the work erroneously given as lxxxix, under which number it has occasionally been cited by later writers. i have adapted as a convenience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key

LIBER CLXV A MASTER OF THE TEMPLE

ically and harmoniously. the second exercise as the rush of daily work tends to undo what the morning exercise has done, try your utmost to turn every item of your professional work into a magical exercise. do all, even the smallest work, in honour and glory of adonai: excel in your special duties in life, because he is of you, and you of him; do not think of him as adonai, but think of adonai as the work; and of your daily work create a symbol of the symbol of the great work which is to be. the third exercise. as the rush of your daily work tends to unbalance you, so do the pleasures you indulge in. cultivate joyfulness in all your amusements; and, when joyful, break out into silent and inward praise of the joy within you. do not make a prudish exercise of it, work silently and joyously

l a\a\ instructions. from january 30th, 1911, to april 30th of that year, he kept a scientifically tabulated diary and during the prescribed three months he never missed a day in the performance of his appointed task. his results, during this period, were perhaps not of a very startling nature, but, as any true student learns, it is the long and continued grind, the determined effort to carry out the work in hand or task set, in spite of every obstacle that may arise, that really counts when it comes to lasting results. it is the will that needs training, and the accomplishment of such work, particularly if uninteresting and tedious in itself, goes far towards that end. the equinox 144 jan. 30th, 1911. letter from frater p.a. his neophyte. from this letter he learned that many changes had

restores the balance. it is that nothing with which i come into closest contact during meditation, but it is ever present, and i recognize the fact. i believe it to be the true stone of the wise which turns everything to gold. i call it adonai when i give it a name at all. most often the mind slips into that state without reason or argument [yes: it does appear that more time ought to be given to the work. but the progress is not bad for all that. however, i don t quite like the complacent feeling. nothing replaces hard work. somebody i know (or don t know) does more actual grind than he ever did. 24 full dress magick ceremonies in the first weeks of 1914, and about 2 hours every morning writing up the records. and in this please include 2 bad goes of influenza and bronchitis! o.m] july 9

resence of my two dear ones, the equinox 162 and all the dear ones of which i am a part, the presence of adonai within and without. it is good to have lived for this [this is dreadful! you must not mistake feeling good for a mystic state. o.m] aug. 9, 9:59 to 10:26 p.m. during this meditation a certain magical understanding arose whereby it was easy to interpret any common object into a symbol of the work [a bit better. o.m] aug. 18, 11:07 to 11:13 p.m. even 6 mins is a difficulty now. when will the tide turn again [the tides are due to the pull of the sun and moon. o.m] aug. 19, 7:32 to 7:42 p.m. slight feeling of joy [bother joy! o.m] aug. 25, 1:33 to 10:55 p.m. changed my asana once during practice and found i could move body without affecting the particular part which was in the calm s

n account of the sign aquarius in the 4 worlds, assiah, yetzirah, briah, and atziluth (e) visit and describe fully the qliphoth of aries (f) visit lophiel and hismael, and report their appearance, mode of life, and conversation. observe. the a\ a\ work throughout is definite and directed. there is no room for a single loose thought (3) you must be perfectly stern and austere about the sanctity of the work. you wouldn t allow your wife to come to the office and talk: you must make her respect your hour of work at home. here i foresee trouble: with rarest exceptions a woman objects to a man doing anything of which she is not the centre. his business is only allowable because it provides for her. herein no compromise is possible. you must be master or slave; and the truest kindness is to be m

LIBER COLLEGII SANCTI

of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perception darkness love passion debauch the seal of n.s.f. 5 =6 the seal

of a neophyte i (old motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a zelator of the a a: to prosecute the great work: which is, to obtain control of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from this date may i be admitted to the knowledge and conversation of the a a! witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a publication

rd! the oath of a zelator i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a practicus of the a a: to prosecute the great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the philosophus admitting. a a publication in class d. d. the task of a practicus 0

he oath of a practicus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a philosophus of the a a: to prosecute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the dominus liminis admitting. a a publication in class d. e. the task of a philosophus 0. let

sophus i (motto, being of sound mind and body, and prepared, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a dominus liminis of the a a to prosecute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let any phil

LIBER DCCCLX JOHN ST

recording my own weight which i had not taken. good! 1 [lat .it is solved by walking. i.e. by doing it] john st. john 11 pr.n.y.ma [10 seconds to breath in, 20 seconds to breathe out, 30 seconds to hold in the breath] fairly good; made me sweat again thoroughly. stopped not from fatigue but from lunch [odd memoranda during lunch. insist on pupils writing down their whole day; the play as well as the work .by this means they will become ashamed, and prate no longer of .beasts] i am now well away on the ascetic current, devising all sorts of privations and thoroughly enjoying the idea. 12.55. having finished a most enjoyable lunch, will drink coffee and smoke, and try and get a little sleep. thus to break up sleep into two shifts. 2.18. a nice sleep. woke refreshed. 3.15. am arrived home, h

with my mantra. i am beginning to forget it occasionally, mispronouncing some of the words. a good sign! now and then i tried sending it up and down my spine, with good effect. 10.40. i will drink a cup of coffee and then proceed to the hammam. this may ease my limbs, and afford an opportunity for a real go-for-the-gloves effort to concentrate. it cannot be too clearly understood that nearly all the work hitherto has been preliminary; the intention is to get the chitta (thought-stuff) flowing evenly in one direction. 7.00- 7.16. 8.10- 8.32 john st. john 21 also one practises detaching it from the vrttis (impressions. one looks at everything without seeing it. o coffee! by the mighty name of power do i invoke thee, consecrating thee to the service of the magic of light. let the pulsations

oy.another leg-pull. he little knows his man, though, if he thinks he can insult me with impunity. andre, un sandwich [beyt allah, the mosque at mecca, means .house of god..ed] 7.05. i shall stop mantra while i eat, so as to concentrate (a) on the chewing (b) on defiling the house of god. not so easy! the damned thing runs on like a prairie fire. important then to stop it absolutely at will: even the work itself may become an obsession. 11 hours with no real break.not bad. the bad part of to-day seems the .sana, and the deadness. or, perhaps worse, i fail to apprehend the true magical purport of my work: hence all sort of aimless formulae, leading.naturally enough.to no result. it just strikes me.it may be this isis apophis osiris iao formula that i have preached so often. certainly the fi

ne at last.yes, thank god! this one writes decently) 4.15. somehow or other i have got off the track; have been fooling about with too many odd things, necessary as they may have been. i had better take a solid hour willing the tryst with adonai. 5.40. have done all this, and a work of kindness. i will again revise the new ritual, dine, return and copy it fair for use. let adonai the lord oversee the work, that it be perfect, a sure link with him, a certain and infallible conjuration, and spell, and working of true magick art, that i may invoke him with success whenever seemeth good unto him. unto him; not unto me! is it not written that except adonai build the house, they labour in vain that build it? 6.15. chez lavenue. not feeling like revision, will read through this record. my dinner

required; i.e, a beginner like myself doesn.t. further, one cannot write an effective ritual till one is already in a fairly exalted state. and so on. we must just do the best we can, now as always. 2.00 i have been concentrating solely on the revision and copying of the ritual. therefore i now live just as i always live in order to get a definite piece of work done: concentrating as it were off the work. as levi also adjures us by the holy names. coming back from lunch (a dozen marennes vertes and an andouillette aux pommes) i met zelina visconti, more lovely-ugly than ever in her wild way. she says that she is favourably disposed towards me, on the recommendation of her concierge .the tongue of good report hath already been heard in his favour. advance, free and of good report!.1 4.45

LIBER DCCCXI ENERGIZED ENTHUSIASM

dence clearly identified the author as crowley. it was subsequently declared to be liber dcccxi= iaw) a a, class c (it is not listed in the 1913 gsyllabus h but this may have been an editorial error since no other liber 811 is listed there, and 811 appears in the list explaining why numbers have been given to works; the classification is mentioned in crowley fs correspondence with c.s. jones, and the work is cited as liber 811 in the blue equinox. it was also said to be an eadumbration f of liber iao (xvii, an unpublished (believed lost) class d text which supposedly describes meditation-practices based on the three eenthusiasms f discussed above. the four kinds of eenthusiasm f or edivine madness f (the first being poetic inspiration from the nine muses) are discussed in plato's phaedrus

LIBER E

rely upon, or believe in, that master. he must rely entirely upon himself, and credit nothing whatever but that which lies within his own knowledge and experience. liber e vel exercitiorvm 10 8. as in the beginning, so at the end, we here insist upon the vital importance of the written record as the only possible check upon error derived from the various qualities of the experimenter. 9. thus let the work be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a a should be at once informed of the circumstances [the following announcement appeared in equinox i (7. the plates referred to follow. t.s] some of the weaker brethren having found the postures in liber e too difficult, the p

LIBER GRADUUM MONTIS ABIEGNI

and mmm of gliber hhh h (341. 8 see gliber gaias, a handbook of geomancy h (96. 9 there was no official instruction in astrology at this period. about 1915 crowley collaborated with the new york astrologer evangeline adams on a comprehensive astrological textbook, designated by crowley liber 536, ga complete treatise on astrology. h crowley and adams fell out in a row over money after the bulk of the work had been written but before it could be published. much of the surviving material was published by adams under her name alone in the 1920s in two volumes, astrology: your place in the sun and astrology: your place among the stars. a smaller part of the work (an introductory chapter and chapters on uranus and neptune) was published in 1972 under crowley fs name as the complete [sic] astrol

LIBER HHH

robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of isis or of jupiter or of serapis. next, after a swift summary of 0-2, practise 3-7. this being mastered, add 8. liber hhh 6 then add 9-13. then being prepared and fortified, well fitted for the work, perform the whole meditation at one time. and let this be continued until perfect success be attained therein. for this is a mighty meditation and holy, having power even upon death; yea, having power even upon death.11 (note by fra. o.m. at any time during this meditation, the concentration may bring about sam.dhi. this is to be feared and shunned, more than any other breaking of contro

LIBER LIBERI VEL LAPIDIS LAZULI

with the vehement appetite of a beast i hunt thee through the universe. 3. thou art standing as it were upon a pinnacle at the edge of some fortified city. i am a white bird, and perch upon thee. 4. thou art my lover: i see thee as a nymph with her white limbs stretched by the spring. 5. she lies upon the moss; there is none other but she: 6. art thou not pan? 7. i am he. speak not, o my god! let the work be accomplished in silence. 8. let my cry of pain be crystallized into a little white fawn to run away into the forest. 9. thou art a centaur, o my god, from the violet blossoms that crown thee to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13

LIBER LIBRAE

self. 51. and the word came: o thou! it is well. heed naught! i love thee! i love thee! 52. therefore had i faith unto the end of all; yea, unto the end of allliber libra svb figvra xxx v a a publication in class b issued by order: d.d.s. 7= 4 pramonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 1 0. learn first.oh thou who aspirest unto our ancient order!.that equilibrium is the basis of the work. if thou thyself hast not a sure foundation, whereon wilt thou stand to direct the forces of nature? 1. know then, that as man is born into this world amidst the darkness of matter, and the strife of contending forces; so must his first endeavour be to seek the light through their reconciliation. 2. thou then, who has trials and troubles, rejoice because of them, for in them is strength

LIBER LLL PARADIGMAT PIRATE

powerful approach to doing successful sorcery. the core technologies involved are gnosis and belief-shifting: all successful magic is performed in an altered state of consciousness (gnosis, and belief itself is a tool in the working of magic, rather than an unchanging envelope around the operation. the theoretical basis of this approach, which later became known as chaos magic(k, can be traced to the work of austin osman spare in the early decades of the 20th century and lionel snell in the early 1970 fs. some experience of group working in this new approach had been gained by the first chaos magic groups by the early 80 fs. this was transmitted in the next crop of books. peter carroll fs psychonaut and ray sherwin fs the theatre of magic began to deal with group magical work. as the chaos

theme of pragmatic exploration of working methods that are based on new models of magical group consciousness. this is a book of skills that you can use to take yourself to wherever you will. dave lee, may 2001 c.e, london, england liber lll introduction, lucid dreaming, gnosis, weapons/tools, rituals, and metamorphosis. introduction the magical standard for the iot neophyte is a continuation of the work started in liber mmm, and prepares the neophyte to work with liber kkk and the 2 syllabus. liber lll is broken down into five subsections, each one covering an aspect of magical practice begun in liber mmm. rather than presenting the neophyte with a broad set of categories to develop into separate magical systems, liber lll provides a metaparadigmal outline of techniques that can be appli

han her predecessors and will be in a position to raise the bar again in the future. only those willing to push beyond the goals and accomplishments of those who came before can pursue technical excellence in magic. fr. ratatosk, september 23, 2000 preliminary ground work exercise 1: meditative trance if you have the time to perform a daily meditation it is recommended that you do not discontinue the work of liber mmm while performing the exercises of liber lll. the work of meditative trance is very helpful in keeping focused and assists the magician in maintaining peak form. however it is also time consuming, and some practitioners cannot reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the ne

s of your dreamscape. it frequently proves to be a precursory method of eventually taking conscious control of your dreams and using them for magical purposes. there are several ways that can be employed over a period of time, and the neophyte will explore and master these techniques. this section of liber lll is unique because you can practice it concurrently with another section. after all, all the work is taking place either while you are sleeping or immediately before you go to sleep or immediately after you wake up. however, it does involve a change of normal observational habits, and this too has a benefit when it comes to being a magician in consensus reality. exercise one: observational exercise the first exercise for mastering lucid dreaming is actually to be entirely aware of you

LIBER LVII

ard to .suffer gladly. the particular type of fool who expects with a twenty-third-rate idle brain to assimilate in an hour the knowledge that it has cost me twelve years to acquire. i may add that nobody will ever understand this method of knowledge without himself undertaking research. once he has experienced the joy of connecting (say) 131 and 480 through 15, he will understand. further, it is the work itself, not merely the results, that is of service. we teach greek and latin, though nobody speaks either language. and thus i close: benedictus sit dominus deus noster qui nobis dedit scientiam summam.83 we may now return to frater p..s experiences. it will be remembered that he found yoga practices of any kind very difficult in the cold climate of his home; for he was now sufficiently a

LIBER LXVII THE SWORD OF SONG

wife chandi.3 and in the fulness of her time did she give birth to a man child, and they called him perdu. r abu.4 now the child grew, and the tears of the mother fell, and the wrath of the father waxed: for by no means would the boy strive in his trade of weaving. the loom went merrily, but to the rhythm of a mantra; and the silk slipped through his hands, but as if one told his beads. wherefore the work was marred, and the hearts of the parents were woe because of him. but it is written that misfortune knoweth not the hour to cease, and that the seed of sorrow is as the seed of the banyan tree. it groweth and is of stature as a mountain, and, ay me! it shooteth down fresh roots into the aching earth. for the boy grew and became a man; and his eyes kindled with the lust of life and love;

le science and buddhism 109 grandeur of our edifice by jimcrack pinnacles of stucco.as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-box and his eye on the spot of light of a galvanometer, charged with the duty of keeping the spot still, at least that it should never move beyond a certain number of degrees, and of recording the more important details of his experiment. our work is identical in design, th

nslation into light does not exist. and so, from this region of darkness and mystery which now surrounds us, rays may now be darting, which require but the development of the proper intellectual organs to translate them into knowledge as far surpassing ours as ours surpasses that of the wallowing reptiles which once held possession of this planet..a. c. 2 a note showing the necessity and scope of the work in question. science and buddhism 117 the mind is a machine that reasons; here are its results. very good; can it do anything else? this is the question not only of the buddhist; but of the hindu, of the mohammedan, of the mystic. all try their various methods; all attain results of sorts; none have had the genuine training which would have enabled them to record those results in an intel

solution of one learned man for his fellows, but one realised and assimilated by every man in his own consciousness. and what the solution may be none of us can foreshadow. to hoist the problem on to the horns of a dilemma will avail nothing when a=a may be no longer true; and this by no hegelian word-juggle; but by direct apperception as clear as the sun at noon. therefore; no work more, but.to the work! xii. the three refuges. buddham saranangachami. dhammam saranangachami. sangham saranangachami. i take my refuge in the buddha. i take my refuge in the dhamma. i take my refuge in the sangha. this formula of adhesion to buddhism is daily repeated by countless millions of humanity; what does it mean? it is no vain profession of reliance on others; no cowardly shirking of burdens.burdens w

LIBER MMCMXI NOTE ON GENESIS

to me. its venerable author was an adept familiar with many systems of symbolism, and able to harmonise them for himself, even as now is accomplished for all men in the book 777. in the year 1899 he was graciously pleased to receive me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here*.he bequeathed to me a beautiful garden. the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in t

, which is the number of w, the third letter of the venerable name: microprosopus and the son of god. we are now, therefore, arrived at the great mystery of the tetractys, and to go further we must resort to the twin sister of the science of number.which, indeed, is but number made flesh: geometry, or absolute symbolism. even as it was spoken by the holy pythagoras .god geometrises. let us behold the work of his fingers! one father incomprehensible one son incomprehensible 1. 2. 3. a m c one mother incomprehensible. fig. i..the trinity unmanifest* for it is written (genesis 1: 27:\da arb jbqnw rkz wta arb \yhla \lxb wmlxb \dah-ta \yhla arb .and the elohim created mankind: in the likeness of the elohim created they them: male and female created they them. now if adam be in the similitude of

the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+ 8= 10 assiah the number 28, the total numeration, therefore represents malkuth, the tenth sephira: assiah made manifest.the work of creation accomplished: wherefore god rested on the seventh day. and 28 is 7 4, the seven stars shining throughout the four worlds* as it is written in the path of the child of the sons of the mighty .and the chaos cried aloud for the unity of form and the face of the eternal arose. that brow and those eyes formed the b of the measureless heavens: and their reflection formed the c of th

ain a number of allusions to golden dawn rituals; summaries of these appeared in the temple of solomon the king in equinox i (2. they may also be studied in regardie (ed) the golden dawn and the complete golden dawn system of magic .daughter of the firmament .child of the sons of the mighty .spirit of the primal fire &c. are g.d. titles of the various tarot trumps: see 777 col. clxxx. as usual in the work of crowley and his associates .zoroaster. is here the author of the chaldaan oracles. most quotations are from an edition prepared by w. wynn westcott and published in the theosophical society.s collecteana hermetica series, subsequently reprinted in various editions. westcott.s arrangement of the fragments follows that in i.p. cory.s ancient fragments (second edition, which was probably

LIBER MMM

uccess with these techniques is a prerequisite for any real progress with the initiate 3 syllabus. a magical diary is the magician s most essential and powerful tool. it should be large enough to allow a full page for each day. students should record the time, duration and degree of success of any practice undertaken. they should make notes about environmental factors conductive (or otherwise) to the work. those wishing to notify the order of their intention to begin the work are invited to do so via the publisher. 13 mind control to work magic effectively, the ability to concentrate the attention must be built up until the mind can enter a trance-like condition. this is accomplished in a number of stages: absolute motionlessness of the body, regulation of the breathing, stopping of though

e silenced mind, immediately before sleep. for more complex experiences the method of sigils may be employed. a record of dreams is best kept separate from the magical record as it tends to become voluminous. however any significant success should be transferred into the magical diary. though one may get to fear the sight of it, a properly kept magical record is the surest guarantor of success in the work of liber mmm: it is both a work of reference with which to evaluate progress and, most significantly, a goad to further effort. 23 liber mmm 1987 peter j. carroll. reproduced without permission. to be distributed as needed. compiled by nefilim 23. thanks to: bifurc- liber null& psychonaut ?j- image scans. if you have found this useful, please purchase the official copy: liber null& psycho

LIBER PORTA LUCIS

s book. 8. he writeth for those that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 2 liber b vel magi 11. first, there are man and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now

LIBER SAMEKH

anifold. there is firstly an analysis of the adept, which enables him to calculate his course of action. he can decide what must be banished, what purified, what concentrated* he can then concentrate his will upon its one essential element, overcoming its resistance.which is automatic, like a physiological reflex.by destroying inhibitions through his ego-overwhelming enthusiasm. the other half of the work needs no such complex effort; for his angel is simple and unperplexed, ready at all times to respond to rightly-ordered approach [qy. gconsecrated h] a high degree of initiation is required. this means that the process of analysis must have been carried out very thoroughly. the adept must have become aware of his deepest impulses, and understood their true significance. the gresistance h

LIBER XV CHYMICAL JOUSTING OF PERARDUA

order, had determined in himself to perform the magnum opus, and to procure for himself one grain of the powder, one minim of the elixir, and the tincture of double efficacy. not fully did he yet comprehend the mysterium of our art, therefore impose he upon himsef the sevenfold regimen. for without the bell of electrum magicum of paracelsus how should the adept even give warning to the powers of the work of his entry thereunto? yet our brother, being of stout heart.for he had been a soldier in many distant lands.began right cheerfully. his head that was hoary with eld he crowned with five petals of white lotus, as if to signify the purity of his body, and went forth into that place where is no field, nor any furrow therein; and there he sowed a scroll that had two and twenty seeds diverse

bus. in equinox i (10) it was declared to be liber lv in class c (on the grounds that 55 is the .mystic number. of malkuth (i.e (1.10) as well as hn .an ornament. the illustration .the regimen of the seven. is by j.f.c. fuller, whose a a mottoes were per ardua (lat .through hardship) and non sine fulmine (lat .not without the thunderbolt. the index to equinox vol. i gave the author of the body of the work as crowley; it is not clear what grounds, if any, f.i. regardie in the introduction to gems from the equinox (from which compilation he omitted the present document on the grounds that it .said nothing) had for attributing the text to fuller. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. last revised 13.06.200orliber xxv the star ruby v a a publica

LIBER XXXIII AN ACCOUNT OF AA

ther calumny nor scandal is known. every man is honoured. love alone reigns. we must not, however, imagine that this society resembles any secret society, meeting at certain times, choosing leaders and members, united by special objects. all societies, be what they may, can but come after this interior illuminated circle. this society knows none of the formalities which belong to the outer rings, the work of man. in this kingdom of power all outward forms cease. l.v.x. is the power always present. the greatest man of his times, the chief himself, does not always know all the members, but the moment when it is necessary that he should accomplish any object he finds them in the world with certainty ready to his hand. this community has no outside barriers. he who may be chosen is as the firs

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

e nor none. glory to the father and to the mother and to the son and to the daughter and to the holy spirit within and to the holy spirit without, as was and is and it to come, for ever and ever [lit .in generations of generations, six in one through the name seven in one ararita] 10 [commentary by crowley on this chapter as printed in the second edition of the book of lie cdivert from the aim of the work, namely, to let the texts speak for themselves and to give the reader an idea of the main issues in the study of scandinavian mythology. xv a note on orthography this page intentionally left blank 1 introduction when most of us use the word gmyth h in conversation, we refer to something that is not true. when historians of religion use it, they generally refer to a representation of the s

latter two also in grimnismal. but as we shall see, har, jafnhar, and thridi probably also, in snorri fs view, were no more odin than gylfi was. these three sections, in the opposite order from the one in which i just presented them (i.e, gylfaginning, skaldskaparmal, hattatal) and probably in the opposite order from the one in which snorri wrote them, make up, with a prologue, snorri fs edda, as the work is called in one of its manuscripts. the meaning of this word is not clear, but it seems to have to do with latin edo, in the sense gto compose, h and probably therefore meant something like gpoetics. h certainly snorri fs edda, as a whole, is first and foremost a handbook of poetics, even if it is now far more famous as an explication of mythology. as i have mentioned, skaldskaparmal con

when norse mythology was most known in more recent times was the romantic period, when the gods and myths were a popular source of inspiration. paul henri mallet fs introduction a l fhistoire de dannemarc, ou l fon traite de la religion, des loix, des moeurs, et des usages des anciens danois (copenhagen: berling, 1755) made norse mythology widely known for the first time in a world language, and the work was translated into english in 1770 as northern antiquities: or, a description of the manners, customs, religion, and laws of the ancient danes, and other northern nations; including those of our own saxon ancestors. with a translation of the edda, or system of runic mythology, and other pieces, from the ancient icelandic tongue (london: t. carnan and co, 1770. the translator was bishop p

ythes with a whetstone he has brought along. the scythes are so much sharper that each of the slaves wants the whetstone for himself, and as they are contending over who might purchase it, odin throws the hone in the air. as they scramble to get it, they cut each other fs throats. at this point we learn that these slaves worked for baugi, and odin, calling himself bolverk (evil-deed, offers to do the work of nine men, for a wage of one drink of the mead. baugi says that suttung alone controls the mead but that he will help. after the summer work season is over, bolverk/odin asks for his payment, and when suttung flatly refuses a single drop of the mead, bolverk/odin enlists baugi fs help. they drill into the mountain, and when baugi says the tunnel is finished, bolverk/odin blows into the

man hero, appears there in hakonarmal. finally, hakonarmal uses a number of the collective words for gods (e.g, bond, regin. as eirik had danish connections and died in england, whereas hakonarmal appears to have been intended for consumption in the circles of the hladir jarls, what we are seeing may be variation in regional belief, but it may be no more than variation that is to be expected from the work of two different poets working in different political circumstances. see also eiriksmal; gods, words for; havamal references and further reading: on eyvind and the politics of the situation, see folke strom, gpoetry as an instrument of propaganda: jarl hakon and his poets, h in speculum norroenum: norse studies in memory of gabriel turville-petre, ed. ursula dronke, gu.run p. helgadottir

LOGOMACHY OF ZOS

p employs superlative technique then it becomes virtuosity, an artistry equaling any form of art. what is abstract art? something we do not visualize or conceive before reification; something we feel differently about rather than know; something that has to express and clothe itself by unusual means. perhaps by allegory, metaphor, or some form of symbolism. its processes are rapid. the meaning of the work we can but guess, yet we may be sure that its merits and truth are outlasting. there is little these days. few are sufficiently sincere to be worthy. the chaotic mind is essential: chang tzu said "the mind in repose becomes the speculum of all creation. certainly a good condition for revisualization of the known and perhaps for recalling to memory some..1. x e 6. 5( 5..1..1 l7 i "d y> e 2

ntirely separate, complete, they would be static and quickly exhausted. life, growth, change, into and out of things to all possible transmutations. all things serve each other, willingly or otherwise. yet we live by every means a partitiveness and make our ignorance as permanent as possible. and nothing seems more lasting than a lie. we are millions of yesterdays, and what appears autogenetic is the work of unknown mediators who permit, or not, our acts by the mysterious chemistry of our believing. h 5#"d( m &7 j 4" overadorns, paints, ostentatiously clothes and transfers to mode. the is often to marry a fiction. our work and behaviour is the truer portrait, 5! 9= 2 9=h v :7 when thought dissociates itself from the correspondences and gradations between contrasting things, these will re

LUCIFERIAN SORCERY

phosphorus inner publications 3 sorcery has gone through an awakening in the past 30 years which allows for new experimentations and developments. the significance in the last 30 years is the beginnings and critical stage of what became wicca and witchcraft. the systems originally intend produced an exciting aspect to magick and sorcery can be, explorative and in many ways continually innovative. the work of the order of phosphorus as within the the witches sabbat current deals with the direct linage of spiritual communion by each individual who seeks. thus, the only hereditary aspects are only conceptual in their need. one must not be a hereditary or linage based witch to proceed with the great work. this is significant only as an added bonus. the individual must however, have the inner d

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

at workings is a challenge for any individual, as this is the language of the labyrinth of the mind, the black mirrors of the castles of the self! sigils are made by many different means, but let the simplicity of the written sigil be discussed here. i will not explore here the aspects of using musick and paintings as sigils but do keep in mind, this is the foundation for the natural expansion of the work itself. sigils are cryptic representatives of the will, pure belief expanded in the lines of total desire. the sigil itself should be made in a combination of different letters of the object, and then the original meaning forgotten. it is by the act of forgetting that the latent energy is channeled through the subconscious to the conscious mind. this is the very secret of becoming and usi

LUCIFERIAN SORCERY AND SET TYPHON

ice luciferian witchcraft and sorcery, one essentially prepares the mind and body to be a vessel for this force, not joining in union with it, rather encircling the essence of the adversary and allowing the self to shape chaos into self-willed order within the self. this, by definition alone is chaos magick. what transfers the title is a result of what transformed the gnosis itself, the intent of the work. be cautious in the terms of chaos magick, you are not simply paradigm shifting, rather utilizing chaotic forces to utilize temporary order in the self to grow stronger and progress as an adept. chaos magick in the terms of which i refer to are tools of various forms of ritual belief to construct your own initiatory focus. the foundation is the consistent aspect of chaos sorcery in the lu

cate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with her role. all individuals must invoke babalon lilith within, regardless of gender. she is reached in the city of chorazin, from which you seek the skull cup of blood, drinking deep from the immortal well of her vampyric essence. part of the work of coven nachttoter (a small group of which the present author is a part of) is to explore and restore the work of john whiteside parsons, including the work of belarion armiluss al dajjal antichrist, a title of attainment. the essence of witchcraft in its rightful left hand path perspective is the illumination and understanding of the daemonic feminine, which is revealed to each sorcerer

le with the wiccans and the british press in the 1970's for various reasons. anton szandor lavey was said to have been a correspondent with pace as well around 1974. upon receiving reproductions of the images of pace, my own work seemed to have opened in a new way, new aspects were to be found in this forgotten character. upon receiving these images and text, a meeting was called and we discussed the work at hand and how we would go on to develop it. it is a clear and direct line into the luciferian gnosis, as well as the sethian aspects of self-evolution. the luciferian essence itself is intertwined with the work of the sethian. it is a tool of self-deification and advancement, with a more firm and serious approach than some chaos magick aspects. the luciferian path is one of luciferian s

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

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

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. the two paths are essentially united consciously, from which each individual will be able to unite the microcosm with the macrocosm, the angelic and the demonic, the shadow and the light, all opposites in union. this is the work of the beast 666 and babalon conjoined. the very beginnings of witchcraft hold much lore and legend as any other religion or socio-formulated belief pattern. in the beginning within the great darkness, diana (liliththe moon) joined with lucifer (the sun) and produced the daughter and goddess aradia, or by some suggestion hecate. the watchers led by azazel, after lucifer fell from the heav

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

these mutations are called neutral mutations. they are neither beneficial nor detrimental. gregor mendel (1822 1884) is rightly seen as the father of genetics. mendel was a catholic monk trained in physics and biology who lived in the city of brno, then part of the austro-hungarian empire and now located in the czech republic. as many people know, mendel established his laws of genetics based on the work he did with pea plants. he was a contemporary of darwin, but mendel and darwin were completely unaware that their respective studies were of great relevance to each other. at first sight, one might wonder what pea-plant genetics has to do with the grand scheme of evolution. it turns out that mendel s laws of genetics are applicable not only to plants but also to reptiles, mammals, birds

MACNULTY W KIRK KABBALAH AND FREEMASONRY

should note: after the initial organization of the premier grand lodge in 1717 masonic ritual and symbolic structure was devised very quickly. its basic form the three degrees of the sort we shall consider in a moment was in place by 1730, perhaps as early as 1723. thereafter, the ritual and its associated symbols evolved within that framework throughout the 18th century, and it stabilized after the work of the lodge of reconciliation. it is my hypotheses that the basic form was devised for a definite purpose, and that the evolution occurred toward a definite goal. specifically, in the masonic ritual as devised in the 1720s we find the initial attempt to represent the mystical ascent, the objective of the renaissance philosophers, in the form of a ritual drama. after almost a century of e

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

work was under the supervision of dr. c. b. rowlingson, through whose able efforts literary order was often brought out of literary chaos. special recognition is also due the services rendered by mr. robert b. tummonds, of the staff of h. s. crocker company, inc, to whom were assigned the technical difficulties of fitting the text matter into its allotted space. for much of the literary charm of the work i am also indebted to mr. m. m. saxton, to whom the entire manuscript was first dictated and to whom was also entrusted the preparation of the index. the splendid efforts of mr. j. augustus knapp, the illustrator, have resulted in a series of color plates which add materially to the beauty and completeness of the work. q the printing of the book was in the hands of mr. frederick e. keast

an inscription in egyptian characters on the pyramid which records the quantity of radishes, onions, and garlick consumed by the labourers who constructed it; and i perfectly well remember that the interpreter who read the writing to me said that the money expended in this way was 1600 talents of silver. if this then is a true record, what a vast sum must have been spent on the iron tools used in the work, and on the feeding and clothing of the labourers, considering the length of time the work lasted, which has already been stated [ten years, and the additional time--no small space, i imagine--which must have been occupied by the quarrying of the stones, their conveyance, and the formation of the underground apartments" while his account is extremely colorful, it is apparent that the fath

ering; blue, the heavenly sphere and the states of godliness and contemplation; yellow or gold, glory, fruitfulness, and goodness; green, fecundity, youthfulness, and prosperity; violet, humility, deep affection, and sorrow; black, death, destruction, and humiliation. in early church art the colors of robes and ornaments also revealed whether a saint had been martyred, as well as the character of the work that he had done to deserve canonization. in addition to the colors of the spectrum there are a vast number of vibratory color waves, some too low and others too high to be registered by the human optical apparatus. it is appalling to contemplate man's colossal ignorance concerning these vistas of abstract space. as in the past man explored unknown continents, so in the future, armed with

ays in the great hall, he was received by the hierophant of the pyramid (the hierophant was seen only by those who had passed the three days, the three degrees, the three dimensions) and given verbally the highest esoteric teachings, each accompanied with its appropriate symbol. after a further three months' sojourn in the halls of the pyramid, the initiate plato was sent out into the world to do the work of the great order, as pythagoras and orpheus had been before him" before the sacking of rome in 1527 there is no historical mention of the mensa isiaca (tablet of isis. at that time the tablet came into the possession of a certain locksmith or ironworker, who sold it at an exorbitant price to cardinal bembo, a celebrated antiquary, historiographer of the republic of venice, and afterward

selected at random from the imposing list of perpetual lamps found in different ages. plutarch wrote of a lamp that burned over the door of a temple to jupiter ammon; the priests declared that it had remained alight for centuries without fuel. st. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emperor justinian. it was in a niche over the city gate, elaborately enclosed to protect it from the elements. the date upon it proved that the lamp had been burning for more than 500 years. it was destroyed by soldiers. during the early middle ages a lamp was found in england which had burned sinc

MASTERING WITCHCRAFT

ed sith suh vig neveh ni si za thre ni nud eeb liw eyth muck mod-ngik eyth main eyth eeb dwohlah neveh ni tra chioo rertharf rua! as you chant the words, use your imagination to visualize great iron shackles struck off your hands and feet by sizzling bolts of lightning and disintegrating into molten shards to either side of you. hear the whine and crackle of the searing flashes as they accomplish the work of liberation, and consciously try to feel the burden of all your inherited guilts, all those awful shalt's and shalt not's, all that vast edifice of twaddle and claptrap, sliding easefully from your back. when all is over, blow out the candle, uttering the witch words "so mote it be" should you feel any frissons of fear creeping up your spine during the performance of what may appear to

ry of your own devising, such as "mercury, be propitious to me" or "herne, lord of the crossroads, guide of the dead "earende, the morning star" or even a string of his names from various pantheons like "mercury hermes odin thoth" whichever you prefer. the only important thing to remember is that the charm should summon up a mental image in your mind which in some way strikes your fancy and links the work in hand with an idea concerning mercury, such as wisdom, speed, starlight, the air, a crossroads at night, or even one of the classical images of mercury. it might be as well to consult a book of mythology at this point to acquaint yourself with some of mercury's traditional forms and attributes. sample of rune divination showing placement on a horoscope chart when you reach the number 64

ed one or spouse. whether the operation is of the necromantic or eidolon variety does not change the central ritual, the dumb supper proper. the only difference lies in the thirteen days preparation for the necromantic variant, similar to that of the necromancy of intelligence. in common with all the other amatory operations aforementioned, no boundary circle will be needed for this rite; even if the work is one of necromancy, the constraining ties by which the shade is summoned are those of love and affection and one will not be dealing with a potentially hostile entity. should you, in fact, be calling the shade of a dead loved one, you should time the operation to coincide with some date which was in some way auspicious to him the day of death, birthday, wedding anniversary, or whatever

lly, that which it represents may in fact occur, due to the oneness of the universe, the interaction of the microcosm with the macrocosm. this, of course, is the basic working thesis of witchcraft. what frazer leaves out, however, and it is the thing which differentiates a child's game of make-believe from a genuine witch's magical operation, is that vital occult factor of the deep mind's part in the work. unless that underlying stratum of physical coexistence here designated as the deep mind is penetrated, the "magic" remains totally within the personal sphere of the operator, at best remaining purely an exercise of surface autosuggestion; at worst, a fantasy game to be taken to in refuge from a hostile outside world. only when the "deeps" are contacted, only at that point does any real w

emains totally within the personal sphere of the operator, at best remaining purely an exercise of surface autosuggestion; at worst, a fantasy game to be taken to in refuge from a hostile outside world. only when the "deeps" are contacted, only at that point does any real witchcraft take place. this principle applies as much to the process of weather working as to any other magical field. most of the work being done in this direction by present-day covens is concerned mainly with the direct use of personal or collective witch power used to "split" or dematerialize cloud formations while under personal scrutiny, and is often performed in an impromptu manner rather than as an elaborately thought-out ritual. the "splitting" process consists of simply a bending of your pyramid powers toward th

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

his disciples, encourage them, reassure them, fortify them, and conduct them into the parts of the circle of art, where he must place them in the four quarters of the earth, encourage them, and exhort them to fear nothing, and to keep in the places assigned to them. also, the disciple who is placed towards the east should have a pen, ink, paper, silk, and white cotton, all clean and suitable for the work. furthermore, each of the companions should have a new sword drawn in his hand (besides the consecrated magical sword of art, and he should keep his hand resting upon the hilt thereof, and he should on no pretext quit the place assigned to him, nor move therefrom. after this the master should quit the circle, light the fuel in the earthen pots, and place upon them the censers, in the four

e. o lord god almighty, who has reigned before the beginning of the ages, and who by thine infinite wisdom, hast created the heavens, the earth, and the sea, and all that in them is, all that is visible, and all that is invisible by a single word; i praise thee, i bless thee, i adore thee, i glorify thee, and i pray thee now at the present time to be merciful unto me, a miserable sinner, for i am the work of thine hands. save me, and direct me by thy holy name, thou to whom nothing is difficult, nothing is impossible; and deliver me from the night of mine ignorance, and enable me to go forth therefrom. enlighten me with a spark of thine infinite wisdom. take away from my senses the desire of covetousness, and the iniquity of mine idle words. give unto me, thy servant, a wise understanding

and co-eternal with thyself before the countless ages; thou who in the birth of time hast created the heavens, and the earth, the sea, and things that they contain; thou who hast vivified all things by the breath of thy mouth, i praise thee, i bless thee, i adore thee, and i glorify thee. be thou propitious unto me who am but a miserable sinner, and despise me not; save me and succor me, even me the work of thine hands. i conjure and entreat thee by thy holy name to banish from my spirit the darkness of ignorance, and to enlighten ne with the fire of thy wisdom; take away from me all evil desires, and let not my speech be as that of the foolish. o thou, god the living one, whose glory, honour, and kingdom shall extend unto the ages of the ages. amen. the key of solomon page 24 chapter v

ou shalt chiefly use these colours: gold, cinnabar or vermilion red, and celestial or brilliant azure blue. furthermore, thou shalt make these medals or pentacles with exorcised pen and colours, as we shall hereafter show thee. whensoever thou constructest them, if thou canst complete them in the hour wherein thou didst begin them, it is better. however, if it be absolutely necessary to interrupt the work, thou shouldest await the proper day and hour before re-commencing it. the pentacles being finished and completed, take a cloth of very fine silk, as we shall hereafter ordain thee, in the which thou shalt wrap the pentacles. after which thou shalt take a large vessel of earth filled with charcoal, upon the which there must be put frankincense, mastic, and aloes, all having been previousl

divine name, and the letters, characters, and sigils, applicable unto the operation, thou shalt discover with what supernatural exactitude and very great promptitude, both terrestrial and celestial things will be obedient unto thee. but all this will only be true, when accompanied by the pentacles which hereinafter follow, seeing that the seals, characters, and divine names, serve only to fortify the work, to preserve from unforeseen accidents, and to attract the familiarity of the angels and spirits; which is one reason, my son, that before making any experiment, i order thee to read and re-read my testament, not once only but many times, so that being perfectly instructed in the several ceremonies thou mayest in no way fail, and that thus what shall have previously appeared to thee diffi

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

of the ineffable, great, and eternal god, from all your iniquities, and may the virtue of the most high descend upon you and abide with you always, so that ye may have the power and strength to accomplish the desires of your heart. amen. after this let the disciples robe themselves as the master hath done, and fast like him for three days, repeating the same prayer; let them act like him, and in the work let them implicitly follow and obey him in all things. but if the master of the art wisheth to have a dog for his companion, he must bathe him thoroughly with the exorcised water in the same manner as the disciples, and let him perfume him with the odors and incense of art, and let him repeat the following conjuration over him: i conjure thee, o thou creature, being a dog, by him who hath

sight of modesty in walking, in conversation, in eating and drinking, and in all things; the which should he principally done and observed for nine days, before the commencement of the operation. the disciples should do the same, and should equally put in practice all things necessary to be observed, if they wish to make use of all these operations and experiments. but before the commencement of the work, it is absolutely necessary that the master with his disciples repeat the following conjuration once in the morning, and twice in the evening: the conjuration. o lord god almighty, be propitious unto me a miserable sinner, for i am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults. o pitying and merciful father, who wouldest not t

ead by, to form the circle, or any other purpose for which thou shalt require it. figure 84. book two page 109 chapter xiii concerning the precepts of the art. he who hath attained the rank or degree of exorcist, which we are usually accustomed to call magus or master according to grade, whensoever he desireth to undertake any operation, for the nine days immediately preceding the commencement of the work, should put aside from him all uncleanness, and prepare himself in secret during these days, and prepare all the things necessary, and in the space of these days all these should be made, consecrated, and exorcised. the which being duly completed, let him go on the day and hour of the commencement of the work, unto the place set apart for the same, as hath been said, in the place concerni

oly names of god, and that it may acquire so great virtue that all which i shall write or do may obtain its effect, through him who liveth unto the eternal ages. amen. before cutting the reed recite psalm lxxii. after this, with the knife of the art, thou shalt fashion the reed into the shape of a knife, and upon it thou shalt write these names: agla, adonai, elohi (see figure 87, through whom be the work of this knife accomplished. then thou shalt say: o god, who drewest moses, thy well-beloved and thine elect, from among the reeds on the marshy banks of the nile, and from the waters, he being yet but a child, grant unto me through thy great mercy and compassion that this reed may receive power and virtue to effect that which i desire through thy holy name and the names of thy holy angels

e. the earth should be dug up with thine own hands, and reduced to a paste, without touching it with any instrument whatever, so that it be not defiled thereby. the wax should be taken from bees which have only made it for the first time, and it should never have been employed for any other purpose; and when thou shalt wish it to avail thyself of the one or the other, thou shalt before commencing the work repeat the following conjuration: conjuration. extabor, hetabor, sittacibor, adonai, onzo, zomen, menor, asmodai, ascobai, comatos, erionas, profas, alkomas, conamas, papuendos, osiandos, espiacent, damnath, eheres, golades, telantes, cophi, zades, ye angels of god be present, for i invoke ye in my work, so that through you it may find virtue and accomplishment. amen. after this repeat ps

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

t time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhappily to the assaults of the four great princes (acting notably under martial influences, it seemed expedient that the work should be brought to its conclusion by another hand. the investigation of a competent skryer into the house of our unhappy fra, confirmed this divination; neither our fra. nor his hermetic mul. were there seen; but only the terrible shapes of the evil adepts s.v.a.2 and h, whose original bodies having been sequestered by justice, were no longer of use to them. on this we stayed no longer

of the various texts of the lemegeton. for in the whole work the differences in the wording of the various codices are not sufficient to require the constant giving of parallel readings; but except in the more ancient examples there is much deterioration in the seals and sigils, so that in 7 this preliminary definition of magic is found in very few codices, and is probably later than the body of the work. 8 or actives. 9 or passives. 10 or effect. 11 or the black art, as distinct from mere necromancy, or divination by the dead. 12 or quacks and pretenders. vide note on p. 10. this latter respect the more recent exemplars are not entirely reliable) clavicula salomonis regis, which containeth all the names, offices, and orders of all the spirits that ever he had converse with, with the seal

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

alistic system of planetary hours, described in the greater key of solomon and many other places. the problem with this is that the procedures described in the remainder of the book suggest that an entirely different system is being used to determine the invoked powers. to create the seal for the angels of a particular hour, the magician first casts the astrological chart for that hour in the day the work is to be done. the planetary glyph to be drawn in the center of the seal is the planet ruling the sign on the ascendant of the chart. the glyphs of the remaining planets are drawn counterclockwise around the rim of the seal, starting with the fastest planet and ending with the slowest. finally, for reasons not explained, the sign that is on the cusp of the twelfth astrological house is dr

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

ine. there are only two places in the manuscript where as much as a half-page is left blank, and one of these is in the ars nova. if the accepted order of the pages is used, this blank comes in the middle of the presentation, for no obvious reason. it seems more reasonable to conclude that this blank comes at the end of the section, and thus at the end of the entire lemegeton; it is blank because the work is finished at that point. most of the text of ars nova clearly relates to the first book of the lemegeton, the goetia, and the tools of the trade described therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list tak

therein: the magickal circle and triangle, the hexagrams within the circle and the pentagrams surrounding it. it lists the divine names written in each of these, and adds a short prayer, with one line of prayer per name. this list takes up the entire first page. i believe that the prayers were to be spoken either while drawing the divine names and figures, or later while consecrating the place of the work. on the opposite side of the sheet, there are three sections. in the first, several sets of hebrew characters are shown with accompanying names in the latin alphabet. the latter do not appear to be transliterations of the hebrew which, in any case, is only partly legible. the second section is a prayer that incorporates some of the latin-alphabet words from the previous section. but it ac

MEANING OF MASONRY

tructure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal side and in respect of its external observances, and made available for high purposes and giving godly witness in a dark and troubled world; upon these preliminary efforts let there now be invoked this crowning and completing blessing- that the spirit of wisdom and understanding may descend upon the work of our hands in abundant measure, prospering it still farther, and filling and transfiguring our whole masonic house. chapter i. the deeper symbolism of freemasonry a candidate proposing to enter freemasonry has seldom formed any definite idea of the nature of what he is engaging in. even after his admission he usually remains quite at a loss to explain satisfactorily what masonry is and

blivion, as has been the fate of many secret orders in the past. there are signs, however, of a well-nigh universal increase of interest, of a genuine desire for knowledge of the spiritual content of our masonic system, and i am glad to be able to offer to my brethren some light and imperfect outline of what i conceive to be the true purpose of our work, which may tend to deepen their interest in the work of the order they belong to, and (what is of more moment still) help to make masonry for them a vital factor, and a living, serious reality, rather than a mere pleasurable appendage to social life. to state things briefly, masonry offers us, in dramatic form and by means of dramatic ceremonial a philosophy of the spiritual life of man and a diagram of the process of regeneration. we shall

le of the heavenly city. and so, as the sign peculiar to the degree suggests, he endeavours to examine and lay bare his heart, to cast away all impurity from it, and he stands, like joshua, praying that the light of day may be extended to him until he has accomplished the overthrow of his own inward enemies and of every obstacle to his complete development. the aspirant who attains proficiency in the work of self-perfecting to which the f.c. grade alludes, has passed away from the n. side of the lodge, the side of darkness and imperfection; and now stands on the s.e. side in the meridian sunlight of moral illumination (so far as the natural man may possess it, but yet still far removed from that fuller realization of himself and of the mysteries of his own nature which it is possible for t

e merely supplemental to the original purpose of the order. the discernment of such facts as these, then, suggests to us that the craft has not yet entered into the full heritage of understanding its own syst em and that side-mat ters connected with masonry which we have long emphasized so strongly, valuable in their own way as they are, are not after all the primary and proper work of the order. the work of the order is to initiate into certain secrets and mysteries, and obviously if the order fails to expound its own secrets and mysteries and so to confer real initiations as distinguished from passing candidates through certain formal ceremonies, it is not fulfilling its original purpose whatever other incidental good it may be doing. now as these facts are the basis upon which this lect

enerally known as the fall of man. as our legend runs, upon the literal side of it, it was the purpose of a great king to erect a superb structure. he was assisted in that work by another king who supplied the building materials, by a skilful artificer whose business was to put these together according to a pre-ordained plan, and by large companies of craftsmen and labourers. but in the course of the work an evil conspiracy arose, resulting in the destruction of the chief artificer and preventing the completion of the building, which remains unfinished, therefore, to this day. now i will ask you to observe that this legend cannot refer to any historical building built in the old metropolis of palestine. if we refer to the bible as an authority you will find that temple was completed; it wa

MICHAEL FORD A RITE OF THE WEREWOLF

may be used in dreaming chants before sleep if the witch so desires lending to the dreaming flesh gathered by shadows. in the ancient lore of persian sorcery, with specifics to zoroastrianism, wolves were hated creatures which were said to be created by ahriman. the term khrafstra is a general word for noxious beasts, attributed to the druj or demons of the dragon ahriman. such imagery is used in the work of the black order of the dragon, a secret guild of witches and sorcerers who develop a left hand path initiatory guild based on (among others) persian sorcery and so-called black magick centered around the dragons ahriman and tiamat, who is of sumerian origin. the botd which is headed by a triad of witches called coven maleficia of the order of phosphorus have worked in vampyric areas of

MICHAEL FORD BOOK OF CAIN

ain the toad rite nox umbra azot rthe book of cain by akhtya seker arimanius michael w. ford february-march 2003 succubus publishing phosphorus inner publishing this inspired text was created under meditative and inspired circumstances by its author, michael w. ford. the text is not in any way meant to lay claim to special communications or any other contacts but rather a focused ritual grimoire. the work is dedicated to the wanderer, cain who has passed from desert to forest to desert again. cain may be sought in the places where men and women fear to walk, those ghost roads which prove dangerous to those unwilling to face their own darkest aspects of self. this book is a working for myself, as a student of the luciferian path, and as i wrote it, studied it and then prepared this text i h

MICHAEL FORD WITCHMOON

tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what we are offering is a system based on witches sabbat/sethanic/luciferian witchcraft and the zos ki

ndividual, what feels right and what they can achieve viable results with. this is a call to break down the near-there attitude over which dogma presides, imposing itself on all levels. separation from such limits is necessary for the continuation of real personal progress on whatever level. the red temple tiamat, considered as an aspect of babalon (11) in the path of vampirism, fits naturally in the work of the red temple, meaning sex and blood magick. this can be highly useful when forming a new point of mental/magickal power. creation is very much a part of this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiamat is also an aspect of leviathan, the pr

this path as well as the blood which is of dual meaning. blood meaning astral and physical matter, the assumption being that blood can be used in evocations of which spirits can manifest. tiamat is also an aspect of leviathan, the primordial angel of the deep, the crooked serpent that devours its own tail. as the red temple opens the luciferian gateway of death and renewal of ones own witchblood. the work of the red temple is of life and joy, the sinister and the brilliant. light and dark. sexual congress with a partner is a significant and fulfilling aspect of this work. the awakened kundalini or fire snake can be channeled within both individuals achieving a major focus and build up of energy. strong bonds can be created through such work, although a dangerous focus of energy between the

emple, being that of necromancy and the calling of the dead is often quite misunderstood. this is by no means evil either, in fact through traveling among the dead one is able to learn more about his/her self and discover further hidden aspects of their connections with the gods of light and dark. it is important however that the sorcerer does not become obsessed with the spirits which traffic in the work of the red and black temple, this will only lead to insanity and mental pain. congregate with these beings only with will and discipline. never drink too deep from their cups, especially if they are elementals created by you. such contact with the dead and other spirits can be done in a temple or ritual chamber. one should prepare by reaching a relaxing state of which you seem to almost f

ds which can cause success or complete ruin depending on the will of the sorcerer. in ceremonial magick the magickian gathers the forces of his choice within the temple, which in magick is the center of the universe. as peter carroll mentioned in liber null, in invocation, nothing exceeds like excess. so the warlock must be fully engrossed and concentrated upon the forces he or she is calling and the work at hand. nothing else outside of the temple is important, only the work at hand. the success factor within magick comes when the sorcerer is able to convince the mind that the desired results will occur. the temple can be a chamber or even nature itself. many witches will use the forest, since nature is their altar. the temple is what you make of it. before you would attempt to involve yo

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ecould this legend be an oblique reference to genetic engineering of some kind. is the bottle a test-tube?book of jobclearly relates to the conflagrations that beset the earth.the book of job is not a hebrew work; it was not written by moses; it antedates even the time ofabraham (p. 277)job is in the purest hebrew. an author uses only the word elohim for the name of god. the compileror reviser of the work, moses, or whoever he was, employed at the head of chapters and in the introduc-tory and concluding portions the name of jehovah, but all the verses where jehovah occurs, in job, arelater interpolations in a very old poem, written at a time when the semitic race had no other name forgod but elohim; before moses obtained the elements of a new name from egypt (from c. s. bryantsletter to do

like ships were seen in the sky over italyone saw figures likeships (p. 11)appendix b: book abstracts228atlantis, alien visitation, and genetic manipulation charles fortcharles fort is probably the earliest writer of the twentieth century to seriously suggest that extraterres-trial have been involved in human affairs (p. 13)the gods at workfrom the mesopotamian records:when the gods like men bore the work and suffered the toilthe toil of the gods was great, the work was heavy, the distress was much (see p. 39.)applesthis fruit is usually portrayed as an apple, but that is the invention of later artists. the bible itself doesnot mention a specific fruit because the fruit was only a symbol to represent knowledge (footnote p.47)serpent/snakescomes from the root nhsh, meaning to decipher, to f

out of the way during the time of the restoration work. thisinvolved attracting them into a mirror which was transformed, by the lama's concentration, into a verypleasant abode in which they were asked to remain, as honoured guests, until their usual dwelling wasonce more fit to stay in. rinpoche also offered a bathing ritual to the spring, purifying any defilements itwould have undergone during the work. he said that the next morning, the caretaker pointed out that thewater was much more abundant than usual, a sign that the nagas who dwelled in it were pleased. atlantis, alien visitation, and genetic manipulation309 appendix e: dragons and serpents serpent in scriptural accountsmiddle east the possibility that an ancient reptilian-saurian race may exist below the surface of this planet i

iological warfare in the united states occurs when white colonialsettlers give smallpox-infected blankets to native americans who sought friendly relations. also a sig-nificant case of genocide. 1764 britain prohibits american colonies from issuing their own currency. 1768 the medical profession in france is successful in re-instituting vaccination for smallpox. 1770 emile is written by rousseau. the work parallel the work of locke in 1690, but rousseaus workwon the attentions of the prussian empire (germans, essentially a synthetic state founded on a reli-gious principle, due to the fact that prussians were the subject of a religious war and crusade by thepope. 1770 george wilhelm fredrich hegel born in germany. 1771 encyclopaedia britannica first assembled in london. 1774 first continent

ations were safe. 1867 joseph lister introduces sanitation into surgery, over the objections of leading english surgeons. 1867 nonpayment of fines for skipping smallpox vaccination result in harsh penalties. 1868 the national academy of science is set up by an act of congress. 1869 conference of the british medical association devotes its surgery discussions to an attack on anti-septic theory and the work of lister. 1869 transcontinental railroad completed in the united states. 1870 standard oil company is incorporated. 1870 amygdalin (laetrile) is listed in the u.s. pharmacopaea of 1870 (the fda grandfather clauseprevents the fda from claiming jurisdiction. upheld by u.s. court of appeals, 4th district #71-1243,may 23, 1972) 1870 third major smallpox epidemic in england begins and lasts u

MICHAEL WYNN THE SOUL TRAVELERS

omet, is used to symbolize a perfected human--michael wynn's "the soul travelers" 68 famous phrases: reborn before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least what that implied; it was a passionately ecstatic sense of identity.in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i, the beast 666, lift up my voice and swear that i myself have been brought hither by mine angel. after that i had attained unto the knowledge and conversation of him by virtue of mine ardour towards him, and of this ritual that i bestow upon men my fellows, and most of his great lo

ngs more clearly. all those times my grandmother explained to me the things my generation would see, and all the times i was told the meaning of the eye on the dollar bill, and all the times i inwardly chucked at her stories seemed to echo from the past, and chuckle back. i started to suspect that conspiracy land already had all the answers, and that the most i would have to do is find, and study the work of, the right researchers. never was i so big-headed as to think i would play any part in the unveiling that is happening in our time, nor discover anything new, and i was perfectly content with being a mouth-piece for other peoples messages. but i also--michael wynn's "the soul travelers" 87 saw much flaw in conspiracy land which came in the form of disinformation, misinformation, and ev

MICHAEL W FORD NOX UMBRA

wer of the ahrimanic vampyre. and should be revered as such. the summoning of the vampyre familiar the evocation dagger should be placed upon the altar, which relevant instruments of the arte. approach when the moon is waxing or full, from which lililh may be receptive towards the callings of her children. dress yourself in vestments of belief, which are a symbol of your dedication and mindset to the work itself, black robes, grave shrouds of mask of the vampyre or lilith may be worn. the sigil of saturnus may be scribed in your own blood on the mask or skull housing the fetish "oh moon nourished haunters of dreams, who have tasted the souls' blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath, the fountains of red sea, that emerge from the

o being, of whien the torch of wisdom (the black flame) is illuminated and revealed within. it is a rite of passage, of when the baphometic spirit of fire becomes separate from the natural order. thus the ritual of infernal union is a black magick working of self-empowerment and the beginning process of creating baphomet, or cain the lord of horsemen in the sethanic/luciferian witchcraft current. the work of babalon and lilith within an initiatory aspect is made through the alignment with the spirit of lilith, babalon and her children who would be your kin. by summoning and absorbing their knowledge and impulses, we become closer to her. in raphael patai's "the hebrew goddess" lilith is described as wearing jewelry and having red flaming hair. she is dressed in scarlet and wearing thirty-n

as ahriman. as ahriman is a form of the adversary in a primal sense, the darkness of being is to be explored and perceived as an extension of self. the aspect of ahriman is as half-beast, werewolf type vampyre from. ahriman is a spirit of darkness, whom resides in the depths of the subconscious- the gates of arezura. one should focus on encircling the self in these shadows, which are revealed by the work itself. the essence of yatus/yatuk is the mysteries of sorcery within the self, the keys to the spirit of man. one works this type of considered dangerous black magick as the self-transformation through the image of the adversary. akhtya is the sorcerer on earth who drinks of the graal of ahriman and az, serpent and wolf. this inversion leads to the strengthening of self under the activit

MORALS AND DOGMA

r, and is now published by its direction. it contains the lectures of the ancient and accepted scottish rite in that jurisdiction, and is specially intended to be read and studied by the brethren of that obedience, in connection with the rituals of the degrees. it is hoped and expected that each will furnish himself with a copy, and make himself familiar with it; for which purpose, as the cost of the work consists entirely in the printing and binding, it will be furnished at a price as moderate as possible. no _individual_ will receive pecuniary profit from it, except the agents for its sale. it has been copyrighted, to prevent its republication elsewhere, and the copyright, like those of all the other works prepared for the supreme council, has been assigned to trustees for that body. wha

hurum is the representative, that is one of the lights of the lodge. for further instruction as to the symbolism of the heavenly bodies, and of the sacred numbers, and of the temple and its details, you must wait patiently until you advance in masonry, in the mean time exercising your intellect in studying them for yourself. to study and seek to interpret correctly the symbols of the universe, is the work of the sage and philosopher. it is to decipher the writing of god, and penetrate into his thoughts. this is what is asked and answered in our catechism, in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing them to work" the room or place in

ing principles for future use, do not forget the words of the apostle james "for if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass, for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was; but whoso looketh into the perfect law of liberty, and continueth, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his work. if any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. faith, if it hath not works, is dead, being an abstraction. a man is justified by works, and not by faith only. the devils believe--and tremble. as the body without the heart is dead, so is faith without works* in politic

nation; to set the example of virtuous conduct, and restore in spirit the old schools of chivalry, in which the young manhood may be nurtured to real greatness. work and wages _will_ go together in men's minds, in the most royal institutions. we must ever come to the idea of real work. the rest that follows labor should be sweeter than the rest which follows rest. let no fellow-craft imagine that the work of the lowly and uninfluential is not worth the doing. there is no legal limit to the possible influences of a good deed or a wise word or a generous effort. nothing is really small. whoever is open to the deep penetration of nature knows this. although, indeed, no absolute satisfaction may be vouchsafed to philosophy, any more in circumscribing the cause than in limiting the effect, the

ble. but that law which is the fair expression of the will and judgment of the people, is the enactment of the whole and of every individual. consistent with the law of god and the great law of nature, consistent with pure and abstract right as tempered by necessity and the general interest, as contra-distinguished from the private interest of individuals, it is obligatory upon all, because it is the work of all, the will of all, the solemn judgment of all, from which there is no appeal. in this degree, my brother, you are especially to learn the duty of obedience to that law. there is one true and original law, conformable to reason and to nature, diffused over all, invariable, eternal, which calls to the fulfillment of duty, and to abstinence from injustice, and calls with that irresisti

MOTTA MARCELO THE COMMENTARIES OF AL

signed ankh-f-n-khonsu at the end of the book. the comment is short and to the point, and is in class a. it must under no circumstances be confused with the commentaries by a. c, which are printed in common type and are in class b, or with the commentaries 'by another of which this is one, which are printed in italics and are in class c. 37. also the mantras and spells; the obeali and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. each star is unique, and each orbit apart; indeed, that is the corner-stone of my teaching, to have no standard goals or standard ways, no orthodoxies and no codes. the stars are not herded and penned and shorn and made into mutton like so many voters! i decline to be bell-weather, who am born a lion! i will not be col

elais's abbey of thelema, in gargantua. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. the man of earth, the lover and the hermit are the three types of thelemites. the man of earth is "the adherent; the lover 'gives his life unto the work among men; the hermit 'goes solitary, and gives only of his light unto men (see liber 418) the enumeration of the three grades, followed by the injunction do what thou wilt shall be the whole of the law, means that no discrimination of "superiority" or "inferiority" is to be made between the three grades. it is a matter of the will, and nothing else, that decides to which grade a thelemit

it eight, eighty, four hundred& eighteen. the jews call it ain, 61, not. they are aware of the key, but their awareness is unbalanced. they arrive to it only through mysticism or qabalistic metaphysics, and their spiritual experience is insufficient. it leads them to consider themselves the "chosen people, with the result that hebrew initiates often behave like spoiled children, interfering with the work of initiates higher than themselves. then, just like children, having cast breezes, they complain when they harvest storms. aiwass calls the key eight, eighty, four-hundred and eighteen. these three numbers give a balanced process of training which includes both magick and mysticism. as a result, the initiate acquires sufficient spiritual experience not to make the same blunders as do "as

y describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. readers must not forget that this commentary was written during the twenties. evidently, the vision came from the contact of a. c. with al, and has, since then, refracted itself in the work of many painters, poets, and writers. particularly science-fiction writers. the 'star-sponge' vision there is a vision of a peculiar character which has been of cardinal importance in my interior life, and to which constant reference is made in my magical diaries. so far as i know, there is no extant description of this vision anywhere, and i was surprised on looking through my records to

as here delineated and him who follows the "way of the tao" though the latter finds perfection in his existing relation with his environment, and the former creates a private perfection of a peculiar and secondary character. we might call one the son, and the other the daughter, of the absolute. but the artist, though his work, the images of himself in the form that he loves, is less perfect than the work of his father, since he can but express one particular point of view and that by means of one type of technique, is not to be thought useless on that account, any more than an atlas is useless because it presents by means of certain crude conventions a fraction of the facts of geography. the artist calls our attention away from nature, whose immensity bewilders us so that she seems incohe

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

its delights. here youth never ages, and the passing years leave no traces on its favoured inhabitants. on the cloud-capped summit of olympus was the palace of [28]zeus and hera, of burnished gold, chased silver, and gleaming ivory. lower down were the homes of the other gods, which, though less commanding in position and size, were yet similar to that of zeus in design and workmanship, all being the work of the divine artist hephastus. below these were other palaces of silver, ebony, ivory, or burnished brass, where the heroes, or demi-gods, resided. as the worship of zeus formed so important a feature in the religion of the greeks, his statues were necessarily both numerous and magnificent. he is usually represented as a man of noble and imposing mien, his countenance expressing all the

t argos and samos. from a remote period she was greatly venerated at olympia, and her temple there, which stood in the altis or sacred grove, was five hundred years older than that of zeus on the same spot. some interesting excavations which are now going on there have brought to light the remains of the ancient edifice, which contains among other treasures of antiquity several beautiful statues, the work of the famous sculptors of ancient greece. at first this temple was built of wood, then of stone, and the one lately discovered was formed of conglomerate of shells. in the altis races were run by young maidens in honour of hera, and the fleetest of foot received in token of her victory an olive-wreath and a piece of the flesh of the sacrifices. these races, like the olympic games, were c

ather; and that his wife penelope was harassed by the importunities of numerous suitors, who had taken possession of his home and devoured his substance. in order to gain time penelope had promised to marry one of her lovers as soon as she had finished weaving a robe for the aged laertes; but by secretly undoing at night [320]what she had done in the day she effectually retarded the completion of the work, and thus deferred her final reply. just as odysseus had set foot in ithaca the angry suitors had discovered her stratagem, and had become in consequence more clamorous than ever. when the hero heard that this was indeed his native land, which, after an absence of twenty years, the gods had at length permitted him to behold once more, he threw himself on the ground, and kissed it in an ec

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

rly stated, though, that this does not mean i believe modern "speculative" freemasonry is a direct survival of this vanished order. for their ceaseless understanding, kindness, and strong encouragement, i thank all those in the wide variety of fields i have explored in the undertaking of this book. i give my acknowledgment and thanks to all those who gave me their assistance or showed interest in the work i was doing. certainly i am aware of the gaps that remain in this product. my ambition is to inspire further study in this fascinating subject that remains in large part unexplored. introduction behold the days come, oracle of the eternal. i will set my law within them and write it on their hearts. behold the days come that city shall be built. jeremiah 31:33-38 to find the origins of fre

ded beyond a strictly professional framework. its members considered themselves brothers and provided mutual assistance. 3. the association, in both its operations and assistance, followed traditional rites. members were accepted into it through an initiation and the brothers were united by sacred practices that were illustrative of an asceticism, an indispensable condition for the realization of the work. 4. the association accepted members who were not practitioners of the trade. 5. the association displayed and highlighted its character of universalism. 1 2 introduction this study of freemasonry looks at both its specific history and the influences and events that have left their imprint over time on its formation and evolution. as such, it includes an examination of various spheres soc

the social, economic, and political evolution that led to the formation of feudal society. in the feudal world, individuals and groups must be envisioned in light of the bonds of suzerainty and vassalage that characterized the society of that time. there was no legal framework permitting the existence of autonomous professional associations. more important, individual freedom no longer guaranteed the work of the independent craftsman. an individual could become only a serf. the remnants of the collegia no longer offered any refuge except that provided by the bishops, who remained builders, and they were integrated primarily into monasteries, which were multiplying throughout the christian world. the bishop's authority or conventual grip extended even into the cities. withdrawing into thems

at from roman art, a more progressive era returned to it, but it was a free roman art that had been emancipated from the yoke of entablature. the romanesque style was regarded as a self-evident innovation by the roman as well as the gothic."3 romanesque art has been labeled monastic art in opposition to the gothic, a secular art. it is an undeniable fact that the propagation of romanesque art was the work of monastic associations, particularly the benedictines. but there were no builders outside of these associations. later we will consider more closely how gothic art emerged and spread. the order of saint benoit first contributed to the spread of the art of building through its preeminent role in the propagation of the sciences. until the tenth century, churches were primarily built of wo

century. but with respect to earlier centuries, there is little remaining architecture by which we can judge the culdeen influence. nevertheless, it must be acknowledged that the culdees had acquired some renown in this field, as demonstrated by the expressions used to characterize their works or those that followed their style: more scotto, or "according to the scottish rite; opus scotturum, or "the work of the scots; and even juxta morem hibernioe nationis, or "according to the custom of the irish nation" most important, these phrases and the other remnants we have looked at in this chapter attest to the survival of organized building associations with traditional roots through the centuries of barbarian dominance. 4 secular brotherhoods: the germanic and anglo-saxon gui lds in examining

NECRONOMICON ALAZIF

ans they brooded while ages past, till seas gave up the land, whereupon they swarmed forth in their multitudes and darkness ruled the earth. at the frozen poles they raised mighty cities, and upon high places the temples of those whome nature owns not and the gods have cursed. and the spawn of the old ones covered the earth, and their children endureth throughout the ages. ye shantaks of leng are the work of their hands, the ghasts who dwelleth in zin's primordial vaults know them as their lords. they have fathered the na-hag and the gaunts that ride the night; great cthulhuis their brother, the shaggoths their slaves. the dholes do homage unto them in the nighted vale of pnoth and gugs sing their praises beneath the peaks of ancient throk. they have walked amidst the stars and they have w

ONYX TABLET OF SET

set includes papers generally relevant to all masters of the temple of set iv. it will normally be edited by a master of the temple of set appointed by the high priest. access to the sapphire tablet is restricted to iv and higher initiates of the temple, and copies of the sapphire tablet should be safeguarded accordingly. hp 6.1.5. the amethyst tablet of set includes papers generally relevant to the work of the v. it will normally be edited by a v initiate appointed by the high priest. access to the amethyst tablet is restricted to iv and higher initiates of the temple, and copies of the amethyst tablet should be safeguarded accordingly. hp 6.1.6. the topaz tablet of set includes papers generally relevant to the work of the vi. it will normally be edited by a vi initiate appointed by the

- and the temple is a tool for learning how to do things beyond the temple's cozy reaches. this can be an essay about what initiation is, or an answer to the question "what do you think you'll be doing in ten years" or "why do you think we seek initiation anyway. to help with the latter, we need to stress the idea that all temple experience is an illustrative working for the rest of life. just as the work in the chamber is towards a specific goal, so all temple work is towards life as a whole. now i would appreciate those priests who have had some time to have had both good and bad recognitions of ii s to write essays on their methods of detecting/teaching the ii for compilation in the onyx tablet. suggestion for a year's tryout in order to see that items #1 and #3 are met, i would suggest

master to personally oversee every priesthood recognition. we know that, as masters (even we have limited resources, we cannot know or be involved with everything that happens in the temple of set. it just isn't feasible. that means that i won't be involved in all forthcoming iii recognitions. our temple is so diverse in fact- in the number and timbre of initiates, in the locale of initiates, in the work of initiates- that it is entirely possible as few as *one* master(s) will know that adept 'x' is ready for the priesthood and has been so ordained by set. the very point of this dialogue, as i see it. most, if not all masters have a revolving group of setians of all grade and degree, with whom they communicate. there have been and will many cases where an adept is, for example, in touch w

terfering with this wonderfully non-natural process. by all means proceed as you think suited to you. however, in thinking about the [un]common ground each of you shares, i *did* arrive at the idea for this workshop. what are your feelings about the value of a workshop to facilitate your initiatory quests? such an afternoon/evening affair would not replace the relationships you've already formed, the work you're doing now, or the initiates with whom you're working. its purpose is rather to bring together three of you who happen to have the same initiatory ambition. it would accord you concentrated access to a master and priestess for the express purpose of exploring the potential for the black flame which resides within you. we would be delighted to help you focus yourselves. if you partic

ve to explore the nature of your affiliation, so that we can decide if it fitsi n the setian toolbox, and if not help you decide which tool for self-development you want to choose" after telling them that, feel free to shoot them down for terminology from the other group. the second step is to look at the cosmology of the other organization. if the other organization has a savior figure that does the work for you, then it is not compatible with setian thinking. if the other organization derives its sacerdotal powers from a figure that is not the prince of darkness (at least more or less as we understand him) then it is not onyx tablet: ot.o.4.16 temple of set author: don webb v date: may 20, 1998 ce revision: html revision: june 11, 1998 ce compatible. if the organization directly bills it

PHILIP NEIL MYTHS LEGENDS EXPLAINED

and take on board two of every living creature. after the ark had grounded on mount ararat, god sent the rainbow as a symbol of his covenant never again to destroy the creatures he had made. noah lived to be 950 years old. introduction 8 nana-buluku who creates the world, and then gives it into the keeping of his children mawu and lisa (see pp. 88 89; but nana- buluku is now almost forgotten, and the work of creation credited to mawu. the ashanti tell how the supreme god onyankopon (or nyame) used to live near men, but moved to the top of the sky because he was constantly annoyed by an old woman who used to knock him with her pestle as she pounded yams in her mortar. when the old woman realized what had happened, she told all her children to gather mortars and pile them on top of the other

e pp. 58, 69, and 123. but another theme is the creator s care for the beings he has made. it is this care that leads vishnu, the hindu preserver of the world, to take on his many avatar forms in order to help humanity in times of crisis. his final avatar, kalkin, the white horse, will appear at the end of this era, to usher in a new age. the great mother creator gods tend to be male, but much of the work of creation may be delegated to a goddess. for example, among the keres of the american southwest, utsiti, the creator god, who made the world from a clot of his own blood, sent his daughter iatiku with her sister to make the earth fruitful. iatiku sends her son to lead the people up into this world, and then iatiku and her sister sing a creation song, all the while casting seeds and imag

ould survey all of the worlds. loki and the giant after the war between the aesir and the vanir, asgard was left without a defensive wall. one day, a man came on horseback and offered to rebuild the wall even stronger than before. but his price for the job was the sun, the moon, and the goddess freya for his wife. on the advice of the trickster god loki, the gods agreed but only on condition that the work was done in six months which they considered impossible. but the man and his horse svaldifari worked so fast that three days before the deadline the wall was almost complete. the gods were horrified, so loki, who could change shape, disguised himself as a mare and lured svaldifari away, leaving the man unable to finish the wall in time. at this, the man became so angry that he began to sw

er hare. hare s ears hare orb-web spider the cosmic serpent 88 the cosmic serpent t he fon people of africa tell how the cosmic serpent, aida-hwedo, was brought into being at the beginning of time by the creator, an androgynous god with two faces: mawu the female moon and lisa, the male sun. aido-hwedo helped with the creation by carrying the creator in his mouth as the world was shaped. but when the work was done, the creator saw that there was too much weight for the earth to bear too many trees, too many mountains, too many elephants, everything. so he asked aido-hwedo to coil himself into a circle and lie underneath the overburdened earth like a carryingpad. as aido-hwedo does not like the heat, the creator made the ocean for him to live in. but the earth chafes on aido-hwedo, and when

PHOSPHORUS

as self and the pathway to the realm of shades. a focus of azrael as the angel of death and connections therein of anubis. 9. the initiate will study and move forward in the areas of goetic sorcery as a means of self-transformation and selfdeification through higher and lower sorcery. give details on how you are becoming through working with goetic spirits. see goetia luciferian edition. 10. from the work of goetia, the initiate will work through a specific spirit which will be an intiatic guide, that which will assist in the communication of the holy guardian angel/higher self/luciferian famulus. 11 ii the witches sabbat becoming in the dark light color blue- symbol algol the eye of the adversary -initiation of the witches sabbat, the development of astral projection and dreaming sorcery

detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

he was once more expelled from the order.after these two expulsions,marconis, satisfied that he could no longer play a part in the rite of mizraim but feeling that he was born for great things, did what many others had done before him xhe created a masonic power! appropriating the mizraimite ladder, manufactured by lechangeur, and adding a few rounds, he soon constructed his rite of memphis, arid the work being finished, he constituted himself its head and front. to furnish an origin and a history to this work was no very difficult task; and in accomplishing it we must acknowledge that he showed much more respect for the common sense of the masons than did michel bedarride who, in his history of the order of mizraim, was not satisfied, like lechangeur, to attribute its origin to the egypti

grand orient of france a certain number of these petitioners as expelled brethren; that, as matters stand, the grand orient cannot grant the request of these brethren, without injury to masonic morality, and without failing in that respect due to every regular and legitimate authority; considering, moreover, that these brethren request to be admitted into the bosom of the grand orient, retaining the work peculiar to their rite, and, very specially, their ninety masonic degrees; that their admission,upon these conditions, far from being a new step taken in the grand orient towards unity, would, on the contrary, be to remove it to a greater distance; has, in its session of b bth february, inst, unanimously determined to reject the request of these brethren,with permission to them to constit

rite. consequently we have the favour to propose to the council to authorize the provisional lodge petitioning to constitute itself under the jurisdiction of the grand orient, and to work in the three symbolic degrees, either in the french rite or the rite of mizraim; but on condition that it shall take another distinctive name, and shall not use the word mizraim, except to indicate the manner of the work of the lodge. these conclusions were put to the vote and adopted. b g c heredom albert pike& william l. cummings t h e sp u r iou s r i t e s of memph i s and misraim william l. cummings, 33 x this study was made by a committee, headed by william l. cummings, m.d, of and for the grand college of rites of the united states of america, and is issued by the grand college as the first of a se

the rite of misraim may have had a knowledge of and drawn upon the latter for their material.at any rate, they did not hesitate to draw freely upon other rites, and at least five of their degrees were lifts from the ancient and accepted rite. the rite of misraim originally had eighty-seven degrees, but was soon expanded to ninety. some writers contend that the creation of the rite of misraim was the work of the bedarride brothers, but this is not the case. the chief originator, or more correctly compiler, of the rite was one lechangeur, who had been refused admission into the ancient and accepted scottish rite, and who organized the rite of misraim in opposition to the former. it was, however, the three bedarride brothers, joseph, michel, and marc, the last named of whom perpetuated their

was founded with david mclellan, a major in the h jth infantry, new york militia, as the head.marconis returned to france in b i f h.mclellan resigned his office april c h, b i g b, to accompany his regiment to the front and appointed harry j. seymour as his successor. where seymour, erstwhile sailor, actor, and costumer, and who was aptly styled the stormy petrol of high-grade masonry, received the work in b i g b, or prior to that date, is not recorded by the rite s proponents. he was at this time also a member of the ancient accepted scottish rite, northern masonic jurisdiction, in which he held the d c x. he was then advanced to the d d x in b i f j, and on june c e, b i g a, became grand master of ceremonies of the supreme council. he was expelled by the supreme council on december b

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ld, and below, in man. it is an observable fact, that if one does not desire something, he will not do it. this is true even when he does something he does not want to do. in such a case, there is another, overriding desire which compels him to do that which he would not otherwise do. for instance, if a person hates his job, he does it anyway because his desire to survive overrides his hatred for the work. above too, the desire for something is what gives it its existence. therefore, the keter of atzilut is the desire to bring about the world of atzilut. now, there are really two parts to the sefirah of keter. the external aspect of keter is desire, and its inner aspect is pleasure. in truth, these two aspects are inseparable from each other, for the one cannot be found without the other

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

5. 12 genesis 21:12. the arizal on parashat lech lecha 93 the sages point out that in the verse, gand there was evening and there was morning, the sixth day, h13 the day is preceded by the definite article, which is not the case with the preceding five days of creation. this, they say, is to connect the sixth day of creation with the day on which the torah was given, the sixth day of sivan, 2448. the work of creation (completed on the sixth day) is dependent on the acceptance of the torah by the jewish people. without this acceptance, the world fs existence is unnecessary, or pointless, and therefore until the torah was given the world fs existence was unstable and precarious.14 this is indicated in the verse, gwere it not for my covenant by day and by night, i would not have established t

cacies, h in the plural, implying two flavors. gjust as adam hungered for two flavors, make me [a dish] of two flavors: good and evil. h thus, isaac was attempting to have esau rectify the murder-aspect of adam fs sin by having him bring him a two-flavored dish acquired by killing. isaac fs eating the two-flavored dish for positive purposes (to bless esau and thus continue the line of abraham and the work of rectifying the world) would rectify adam fs eating a gtwoflavored dish h (the tree of knowledge of good and evil) for negative motives. it is an accepted principle of biblical exegesis that whenever the torah uses the plural, it implies two of the referent. this is so because we assume the biblical text intends to be explicit, rather than vague, and the minimum a plural can imply is tw

onsummated the marriage with her. c when morning came, behold, it was leah, so [jacob] said to laban, gwhat is this you have done to me? was it not for rachel that i worked for you? why did you deceive me? h laban replied, gin our region it is not done, to give a younger daughter in marriage before the older. complete the bridal week of this one, then we will give you that one, too. in return for the work that you will do for me for another seven years. h jacob complied and completed the bridal week of the one, and then [laban] gave him his daughter rachel to be his wife. c [jacob] thus also married rachel, and he loved rachel even more than leah. he then worked for [laban] another seven years. g-d saw that leah was hated, and he opened her womb, while rachel remained barren. the [mystical

ding to the sages, there are 248 members (limbs and organs) of the physical body. inasmuch as the soul possesses powers exactly corresponding to these 248 members, which it enlivens, we may speak of 248 spiritual limbs of the soul, referring to these powers that enliven and govern the 248 members of the body. by fulfilling his g-d-ordained mission in this world, the righteous person is completing the work begun by the righteous people who preceded him, and in this sense may be considerd to be actualizing the potentials of these souls and endowing them with a measure of completion and fulfillment they did not realize while they were in their own bodies. cognizant of this, a righteous person will realize that all the divine beneficence granted to him during his life is not merely for the sak

netrating into the lower aspects of reality. as we said, the feminine aspect of creation is that which draws the divine energy into the task of rectifying and elevating the created world. this entails a certain danger, since through prolonged contact with aspects of reality that are not conscious of holiness their perspective on life can grub off, h and it is possible to lose sight of the goal of the work being done. for this reason, whenever malchut descends into the lower realms, she must take adequate precautions not to let the negative forces latch on to her and drag her down to their level. thus, the final form of the nun, which extends below the line, represents binah, the upper hei, leah. since binah is on a higher level of spirituality than is malchut, its higher consciousness of s

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nsciousness beyond present limitations, and to the expansion of human awareness from communal to global dimensions. and it is this that is essential to avoida ceof nuclear rw3r and to the restor tiono f nature to the environment and of humanity lo nature. the golden dawn is a curriculum of study, a workbook to the great work, and cris monnastre has provided guidelines to the practical approach to the work. i cannot emphasize enough the importance of personal work, for it is that- whether undertaken alone or with a group- that is important. only personal work can accomplish true initiation. and the golden dawn is a valid curriculum for personal work even for those associated with other than golden dawn groups or systems of magical study. one of the great messages of the new age is that of e

el regardie did not look upon the golden dawn system as an abstruse or interesting "occult" oddity of the turn of this last century. in his initial introduction for the first publication of this book in the late nineteen thirties he writes "it is for this reason that i hold that the golden dawn magic, the technique of initiation, is of supreme and inestimable importance to mankind at large. in it the work of academic psychology may 5nd a logical conclusion and fruition, so that it may develop further its own particular contribution to modern life and culture. for this psycho-magical technique of ceremonial initiation indicates the solution of the 'anima' problem 'arise! shine! for thy light is come" and regardie unreservedly maintained this position until his death in 1985. thinking throug

atic parts of oneself, increased control over conscious image building, and a greater power, but with most of us this is usually hard won and painful. as to who is capable of initiating, the question of "succession" or "lineage" or the "transfer of power" has been debated for years regarding its pros and cons. ultimately, the only person who can truly initiate another is one who has not only done the work pertaining to the particular grade, but for the complete order into which he or she initiates someone else. unless the totality of the symbols is within the sphere of sensation of the initiator, little will be activated within the candidate and the ritual will be shallow the theatrics. as jung wrote in a foreword to a book of michael fordham's "the treatment of the transference reveals in

en, not to grade the student in conventional terms, nor to put him on the spot, but to ascertain whether or not he had grasped and understood the preceding lessons. this procedure is not possible in a book like the golden dawn. of course it could have been re-written in lesson form with the above intent in mind, cautioning the student not to proceed until he had thoroughly grasped each segment of the work. but it was not done that way. under these circumstances, therefore, it remains only for the intelligent student to work out his own study technique or regimen. if he is not astute enough to perceive the practicality or necessity of the abov t,h en quite evidently he is not intelligent enough to deal with the material itself, and it should not be in his possession at all. this is the coun

ss. nothing that dr. william wynn westcott wrote is exempt from the same criticism. his book on the kaballah is simple, clear and informative-but it bears no resemblance to the peculiar quality or character of the golden dawn documents which i suggest contain the hallmarks of genius. whoever was the originator of the golden dawn system left the mark both of genius and uniqueness on every phase of the work. he is still unknownhe, or a line of continental rosicrucian adepts, or. we do not know! volume 111 (of the first edition) contains the 2-2 document, which the student will recognize as being a finely structured analysis of the neophyte ritual, breaking it down into several movements and sections. this then serves as the basis for the construction of several elaborate types of ceremonies

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

d the temple, under the hieroglyphic figure of baphomet or the androgyne of mendes. all this will be proved. here then are the secrets of occult philosophy, and such is magic in history. let us glance at it now as it appears in its books and its acts, in its initiations and its rites. the key of all magical allegories is found in the tablets which we have mentioned, and these tablets we regard as the work of hermes. about this book, which may be called the keystone of the whole edifice of occult science, are grouped innumerable legends that are either its partial translation or its commentary reproduced perpetually, under a thousand varied forms. sometimes the ingenious fables combine harmoniously into a great epic which characterizes an epoch, though how or why is not clear to the uniniti

ray of truth. chimerical fantasy is hallucination occasioned by a reflection. the temptation of st. anthony, with its nightmares and its monsters, represents the confusion of reflections with direct rays. so long as the soul struggles it is reasonable; when it yields to this species of invading intoxication it becomes mad. to disentangle the direct ray, and separate it from the reflection such is the work of the initiate. here let us state distinctly that this work is being performed continually in the world by some of the flower of mankind; that there is hence a permanent revelation by intuition; and that there is no insuperable barrier which separates souls, because there are no sudden interruptions and no high walls in nature by which minds can be divided from one another. all is transi

eption of poetry and its sovereign priesthood! 7. netsah- victory, that is, eternal triumph of intelligence and justice. 8. hod.-eternity of the conquests achieved by mind over matter, active over passive, life over death. 9. jesod. the foundation, that is, the basis of all belief and all truth otherwise, the absolute in philosophy. 10. malkuth.-the kingdom, meaning the universe, entire creation, the work and mirror of god, the proof of supreme reason, the formal consequence which compels us to have recourse to virtual premises, the enigma which has god for its answer that is to say, supreme and absolute reason. these ten primary notions attached to the ten first characters of the primitive alphabet, signifying both principles and numbers, are called the ten sephiroth by the masters in kab

n also the manifold and magnificent meaning of the hermetic hanged man, the prometheus of science, the living man who touches earth by his thought alone, whose firm 61 ground is heaven, the free and immolated adept, the revealer menaced with death, the conjuration of judaism against christ, which seems to be an involuntary admission of the secret divinity of the crucified, and lastly, the sign of the work accomplished, the cycle terminated, the intermediary tau, which resumes for the first time, before the final denary, the signs of the sacred alphabet. 62 the doctrine of transcendental magic 63 xiii a n necromancy ex ipsis mors we have said that the images of persons and things are preserved in the astral light. therein also can be evoked the forms of those who are in our world no longer

weak eyes is produced. the initiator is not an impostor, he is a revealer, that is, following the meaning of the latin word revelare, a man who veils afresh. he is the creator of a new shadow. analogy is the key of all secrets of nature and the sole fundamental reason of all revelations. that is why religions seem to be written in the heavens and in all nature, which is just as it should be, for the work of god is the book of god, the 104 the doctrine of transcendental magic expression of whose thought should be seen in that which he writes, and so also of his being, since we conceive him only as supreme thought. dupuis and volney saw only a plagiarism in this splendid correspondence, which should have led them to acknowledge the catholicity, that is, the universality of the primeval, one

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

legorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. the word nahash, explained by the symbolical letters of the tarot signifies rigorously 14 i nun.-the power which produces combinations. 5 x he.-the recipient and passive producer of forms. 21 e shin.-the natural and central fire equi

of form yielded perforce to those ambitious dreams which adorned already the eloquent wisdom of plato. thus was the advent of christ prepared and was therefore also expected; it arrived because the world awaited it; and to become popular, philosophy transformed into belief. emancipated by belief itself, the human mind protested speedily against the school which sought to materialize its signs and the work of roman catholicism was solely an undesigned provision for the emancipation of consciences and the establishment of the bases of universal association. all these things were the regular and normal development of divine life in humanity; for god is the great soul of all souls, that immovable centre about which gravitate all intelligences like a cloud of stars. human understanding has had

an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and makes it the instrument of his will. when the work is accomplished with exactitude and faith, it is never ineffectual. all magical instruments must be duplicated; there must be two swords, two wands, two cups, two chafing-dishes, two pantacles and two lamps; two vestments must be worn, one over the other, and they must be of contrasted colours, a rule still followed by catholic priests; lastly, two metals must be worn at least, or otherwi

lication. raymund lully states that in order to make gold we must have gold and mercury, while in order to make silver we must have silver and mercury. then he adds: gby mercury, i understand that mineral spirit which is so refined and purified that it gilds the seed of gold and silvers the seed of silver. h doubtless he is here speaking of od, or astral light. salt and sulphur are serviceable in the work only for the preparation of mercury: it is with mercury above all that the magnetic agent must be assimilated and as if incorporated. paracelsus, raymund lully and nicholas flamel seem alone to have understood this mystery perfectly. basil valentine and trevisan indicate it after an incomplete manner, which might be capa66 the ritual of transcendental magic ble of another interpretation

he hand and raise them quickly, summoning them in a loud voice. this procedure, which succeeds frequently in swoons, may even have effect upon the dead, when the magnetizer who exercises it is endowed with powerfully sympathetic speech and possesses what may be called eloquence of tone. he must be also tenderly loved or greatly respected by the person on whom he would operate, and he must perform the work with a great burst of faith and will, which we do not always find ourselves to possess in the first shock of a great sorrow. what is vulgarly called necromancy has nothing in common with resurrection, and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. there

ROBERT KIRK WALKER BETWEEN WORLDS

usses were extensively found: we need only turn to w.y. evens wentz' lengthy study of the fairy faith in celtic countries written in the early twentieth century,[5] to find many examples from direct contact with irish or breton people, who could not possibly have read or even known of kirk's book, which are either identical or very close to those cited and described by kirk some 300 years before. the work of evens wentz appeared during a powerful literary poetic and academic revival of interest in celtic tradition, which involved writers such as w.b.yeats, george russell (known as ae, and others of equal stature in creativity and scholarship' more recently rd anne ross, herself gaelic-speaking, has published a short study, the folklore of the scottish highlands [2] which includes contempor

cathartic nature rather than reassuring and kindly. all of the foregoing will unfold as we progress through kirk's text, as will other strands of magical tradition, for like all collective lore, there are several traditions interwoven almost inseparably, and coexisting quite comfortably with one another and with christianity. the christianity is often, as kirk describes, and as is well known from the work of other collectors [9] of a very unorthodox and semi-pagan nature. the purpose of kirk's book http//www.dreampower.com/kirk_wbw/pg_1.htm (6 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 1-9) it is easy to confuse robert kirk's aims in writing his book with a number of quite different attitudes to fairy lore taken by modern scholars. we may, of course, dispose enti

) introduction 9 given full credit in stewart sanderson's introduction to the folklore society edition, while sanderson tends at the same time to disregard kirk's own stated reasons for writing the secret commonwealth. we shall return to these reasons shortly. kirk concludes that seership and healing powers are what we would today call genetically inherited talents. in this conclusion he precedes the work of rudolph steiner, who has written extensively upon such subjects, by three centuries. kirk does not, however, consider genetic inheritance to be the sole means by which the sight is acquired, for he describes initiatory techniques connected to it, one of which seems to be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also mak

often using corrupted prayers and incantations to accompany their healing ceremonies. these are of a different category to the seers, and do not seem to receive aid from the subterranean or underworld the aim of the commentary although the secret commonwealth is only a short book, making a detailed and properly cross-referred commentary upon kirk's thesis would be a monumental task, fit to occupy the work of a polymath scholar, or perhaps a number of scholars from varied disciplines such as folklore, mythology, celtic studies, and jacobean and carolingian literature, science and history, for a number of years. such a project is well beyond the scope and intention of the present author. having considered the prospect of rendering the original text into modern english for the general reader

ionships may be found, providing we do not apply it too literally or dogmatically, in the classical and post-classical orders of entities, spirits, heroes, daemons, commentary 74 and so forth. these are described in a number of sources, and as kirk had a concept of this sort in mind as he wrote, it is worth quoting a typical example of the many that might be considered. in de mysteriis egyptorum, the work of iamblichus written in the fourth century ad, we find a very precise description of the orders of supernatural beings (this text, http//www.dreampower.com/kirk_wbw/pg_72.htm (2 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) incidentally, translated and published in 1547 in europe, seems to have influenced the prophetic development of nostradamus, as his ow

RUBY TABLET OF SET

ose which originated in schools (though maybe in rather distorted form after having been passed down for a while. can these be compared to influences deriving from the natural order and those originating in the temple of set? he also mentions three "lines" of work within a school: one must study (work for oneself, work for/with others, and work for the school (for which purpose he must understand the work of the school. working for/with others is valuable only insofar as it forces one to focus one's ideas more clearly, and generally feeds back more than is being put out. or feeds back information of a nature which would otherwise be difficult to obtain "working for the school" is more interesting (1) one works for the school to assure the school's continued existence as a useful entity for

or/with others is valuable only insofar as it forces one to focus one's ideas more clearly, and generally feeds back more than is being put out. or feeds back information of a nature which would otherwise be difficult to obtain "working for the school" is more interesting (1) one works for the school to assure the school's continued existence as a useful entity for oneself (2) one must understand the work of the school to understand why one should have a desire to work for the school (3) one may work on projects of the school of a long-term nature once he realizes that these are of a distinct future benefit to himself. the cthulhu worshippers in lovecraft's stories are to be despised if they were merely worshiping powerful forces and helping to bring them into more direct power for their o

weak infusion prepared from ergot-infected barley; not enough to poison, but enough to lend a mild hallucinatory effect to the theatrical experience. unlike john allegro1 who is regarded as a crank, wasson's work is for the most part treated respectfully by the academic community. a few of his books are listed in the bibliography at the end of this article. wasson drew on historical linguistics, the work of anthropologists and chemists, and many other fields to support his arguments. classification: v2- 159.1c- 1 author: pat hardy ii date: august 23, xxiv html revision: jan 25, 1998 ce subject: psychology, sociology, drugs reading list: wasson's description of how he became interested in all this, back in the 50's, is especially peculiar. he, of swiss origin, married a woman born in russi

ation" is one of those commonly used terms that has been around a while in mental health literature. use of the term "integration" to refer to the process by which self coordinates its functions and realities in an evolutionary manner with the goal of differentiation (freedom from others while in harmony with them) dates back to milton h. erickson (19011980, whose theories and practice built upon the work of freud, with much original work of his own, especially in the area of hypnosis "self" has been added to "integration" by various writers drawing from the bulkier "integration of self" i use the concept of "selfintegration" as a possible simile for approaching understanding of the relationship between set and harwer. that is: set relates to harwer as the divergent polarities within self

anding of the term. in this case i believe the additional considerations that we give to the process of xeper and its paramount importance in our lives as setians gives not just an additional layer of meaning, but an infusion of meaning that permeates the setian self in contrast to the average jane and john doe, no matter to what extent they pursue and realize aristos. there is some discussion in the work of dane rudhyar, revered for his philosophical approach to the questions and issues of astrology, that comes close to being an exception to that generalization. that exception is found in his use of the term "transpersonal" not only in regard to his approach to astrology but to philosophy in general. his thinking is that it is not enough to seek or strive for the most noble expression of

SABBATIC KABALA OF THE CROOKED PATH

current may thus be called upon as the twin continua of zoa (life) and azoa (death- as goddess and god (p. 94-95. on the pages following a fivefold routine as a ritualistic formulae is revealed 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

y mysteries of the psychosexual fluids are understood. the house it self is concerned with the pure and genital production of the elixirs and is marking a state of transition into a higher understanding of these mysteries which are of an cerebral nature. the magician should by the understanding of this alchemical house ground an understanding of the lunar rays and its effect, for instance through the work of the kalas or colours of the moon. this mystery is stellar in origin, but has found a junction of manifestation in the trans -lunar realms and is therefore a proper mystery to explore prior to the deeper and transcendent mysteries of the stellar wisdom. in other words- this is a house of congress. one important revelations in this cell are "duality is the omnipresent singularity" and "t

ts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind of deities will often result in either the traditional waning of life -force or even worse that you enter secret priesthoods that meet in dark cellars where the genii of commandment will force you to drink from the rod of fire in your un-natural search for disgracing your flesh and mouth and hand to the work of the backward wand. this can accomplish external changes and the formation of the perverse manifesting in the outer. this kind of obsession are reflected in the weird cloaks of the priest of these congregations and their vampyric drift towards drinking constantly from the rod of fire to quench their unnatural thirst for the light they believe to be found in churches formed as seedy dung

SALMANRUSHDIE THESATANICVERSES

arine drive or that way out to scandal point and the sea, permitted the newspaper headlines to prolong their cacophonies. farishta dives underground, opined _blitz_ in somewhat macabre fashion, while busybee in _the daily_ preferred gibreel flies coop. many photographs were published of that fabled residence in which french interior decorators bearing letters of commendation from reza pahlevi for the work they had done at persepolis had spent a million dollars recreating at this exalted altitude the effect of a bedouin tent. another illusion unmade by his absence; gibreel strikes camp, the headlines yelled, but had he gone up or down or sideways? no one knew. in that metropolis of tongues and whispers, not even the sharpest ears heard anything reliable. but mrs. rekha merchant, reading all

r the sarpanch's instructions to keep personal belongings to a minimum. preparations had been under way since before dawn, so that by the time an incensed mirza saeed strode into the village, things were well advanced. for forty-five minutes the zamindar slowed things up by making angry speeches and shaking individual villagers by the shoulders, but then, fortunately, he gave up and left, so that the work could be continued at its former, rapid pace. as the mirza departed he smacked his head repeatedly and called people names, such as _loonies, simpletons, very bad words, but he had always been a godless man, the weak end of a strong line, and he had to be left to find his own fate; there was no arguing with men like him. by sunset the villagers were ready to depart, and the sarpanch told

ne the honours mrs. roberts, looking lost in a voluminous and threadbare armchair (her surprisingly pale legs, matchstick--thin, emerging from beneath her black dress to end in mutinous, pink ankle--socks and sensible lace--ups, failed by some distance to reach the floor, got to business "these gentlemen were colleagues of my boy" she said "it turns out that the probable reason for his murder was the work he was doing on a subject which i am told is also of interest to you. we believe the time has come to work more formally, through the channels you represent" here one of the three silent "haitians" handed pamela a red plastic briefcase "it contains" mrs. roberts mildly explained "extensive evidence of the existence of witches' covens throughout the metropolitan police" walcott stood up "w

SAPPHIRE TABLE OF SET MAIN

web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with people that are willing to take up he

SAPPHIRE TABLET OF SET

web, and otherwise amuse themselves. playing with new ideas is lots of fun. but amusement is not change of a very high order. change is an interesting word, because it holds two ideas. one, that something exists that can be changed by applying materials and labor from a particular man or woman's subjective universe. two, that this process is different than simple intellectual or cultural change. the work of a school is not simply changing people's ideas, the tv does that very well. the work of a school is to create a space where certain ideas, moods, artistic achievements, and magical powers will cluster. now this is very hard work, because no one wants to hear a new idea. everyone *thinks* they want to hear a new idea, and the teacher is deluged with people that are willing to take up he

SATANGEL

available as the wordsworth book of spells (isbn 1-85326-355-9. the picatrix this book was originally of arabic origin, being translated into european languages around the thirteenth century. it was amongst the most commonly owned by the cunning men and witches of the united kingdom. it deals less with devils and demons, and more with astrology and the making of talisman. the general attitude of the work is one of piety, and the secrets it contains are far more sacred than diabolist. much of its information, however, later becomes reproduced in those works that might more properly be described as works of necromancy. it had considerable influence upon the traditions of witchcraft and magick transmitted through the classical grimoire. the bible although some readers may be a little surpris

pired the story of faust. the black pullet rome, probably late 18th century. also called the screech owl, or treasure of the old man of the pyramids. places particular emphasis on talismanic magick, and includes some great designs for occult jewellery. the heptemeron known otherwise as magical elements, attributed to peter de abano, dates probably from around the fifteenth century. it is thus not the work of the author claimed, who died in 1250. the work contains detailed and straight forward instructions by which spirits may be summoned and drawn into communication, and detailed concourse upon the subjects of geomancy and astrology. its two major parts are firstly concerned with summoning the angels of air, who are bullied and treated as the demons in any other classical grimoire, and a s

e, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect of the metatron. the shekinah was exiled after the fall of adam and eve, and according to rabbinical lore the entire purpose of the torah is to lead the shekinah back to god and unite her with him. micha-el originally a chaldean deity, the name micha-el translates as who is as god. along with gabriel he is one of the only two angels actually named

ther form of ritual. this is quite apart from the more extreme forms of sorcery, where the spirits might be more actively evoked to manifestation. having considered first the hierarchy of heaven, here follows a brief roll call of those who have fallen, their descendants, and also in some sense their ancestors. the primary sources of these names are the classical grimoire. these as a whole imitate the work of one book; this being the goetia itself, otherwise called the lesser key of solomon. yet the traditions of black witchcraft are none of them frozen in time, and there may be found below various other names that have been added to the infernal census in days previous to and since those in which the classical grimoire were composed. many pagan sources have contributed to the pantheon of g

eos ag toltorn 2mirc q tiobl 3l el 1all her members 2let them differ in their qualities, 3and let there be 1tol paombd 2dilzmo as pian 3od christeos 1no one creature equal with another. 2the reasonable creatures of 1ag l toltorn parach asymp 2cordziz 1the earth, or man, 2let them vex and weed out one another: 3and 2dodpal od fifalz l smnad 3od 1their dwelling places 2let them forget their names. 3the work of man 1fargt 2bams omaoas 3conisbra 1and his pomp 2let them be defaced. 3his buildings, let them become 1od avavox 2tonug 3orsca tbl noasmi 1caves 2for the beasts of the field! 3confound her understanding with 1tabges 2levithmong 3unchi omp tibl 1darkness. 2for why? 3it repenteth me that i have made man. 1ors 2bagle 3moooah ol cordziz. 1one while let her be known, 2and another while a st

SATANIC BIBLE

ermitted to sterilize living thought! 5. too long right and wrong, good and evil have been inverted by false prophets! 6. no creed must be accepted upon authority of a "divine" nature. religions must be put to the question. no moral dogma must be taken for granted- no standard of measurement deified. there is nothing inherently sacred about moral codes. like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! 7. he that is slow to believe anything and everything is of great understanding, for belief in one false principle is the beginning of all unwisdom. 8. the chief duty of every new age is to upraise new men to determine its liberties, to lead it towards material success- to rend the rusty padlocks and chains of dead custom that always

fillment of lust; and as an handmaiden, let her serve them. one season, let it confound another; and let there be no creature upon or within her the same. all her numbers, let them differ in their qualities; and let there be no creature equal with another. the reasonable creatures of the earth, and men, let them vex and weed out one another; and their dwelling places, let them forget their names. the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness! for why? it repenteth me that i have made man. one while let her be known, and another while a stranger; because she is in the bed of a harlot, and the dwelling place of lucifer the king. open wide the gates of hell! the lower heavens beneat

SATANIC RITUALS

lavoisin's clandestine playlets, countless thousands of living babies and small children have been slaughtered in wars fought in the name of christ. the black mass which follows is the version performed by the societe des luciferiens in late nineteenth and early twentieth century france. obviously taken from prior messes noir, it also derives from the texts of die holy bible, the missale romanum, the work of charles baudelaire and charles marie- george huysmans, and the records of georges legue. it is the most consistently satanic version this author has encountered. while it maintains the degree of blasphemy necessary to make it effective psychodrama, it does not dwell on inversion purely for the sake of blasphemy, but elevates the concepts of satanism to a noble and rational degree. this

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

subconscious mind far quicker than is possible in other circumstances such as prolonged meditation. such methods of sexual magic, when performed under a ritualistic setting provide the participants with a focus for the conscious mind, which then enables the more advanced of the two participants to raise the level of contact to the psychological rather than the purely physical. under such methods 'the work of many weeks can be compressed into days or hours'(14) the transference from the physical to the psychological is a method whereby the energy raised may be directed within the psyche and used to balance and cleanse the individual psychologically, where the destruction of specific aspects of the individual's psyche are necessary for further development to be made. the use of sex is consid

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

lbach comes from the eighteenth century. his book describes the world in materialistic terms, saying that all that exists is physical matter. for holbach there was no soul and no god. atheism was the only honest belief. though not a scientist himself, holbach attempted to use the latest scientific findings of his day to support his work. his attack on christianity was important because it blended the work of many thinkers who had come before him. the german philosopher ludwig feuerbach wrote several important works questioning the existence and reasons for god. these include the essence of christianity and principles of the philosophy of the future. he argued that religion was, first of all, simply the product of the human desire for immortality or continual life. for feuerbach, god was an

el, in haifa, the city in modern-day israel that has become the international center for the baha faith. in his will abdu l- baha appointed his grandson, shoghi effendi rabbani (1897 1957, as guardian, or leader, of the baha religion. heroic age ends abdu l-baha s death marked the end of the heroic age of the baha faith. shoghi effendi, who was educated at oxford university in england, carried on the work of the earlier leaders. he focused his efforts on the organization and administration of the religion. he also worked to establish an international structure to support and connect baha s around the world through a network of local and national spiritual assemblies. although shoghi effendi died suddenly in 1957, a governing body called the universal house of justice, was established accor

process of continual growth and evolution in religion. each age needs a new message; even baha u lla h himself was to be followed by another of god s messengers in one thousand years. earlier works from baha u lla h include the kitab-i-iqan (book of certitude, written in both arabic and persian in 1862, and, according to tradition, in only two days and nights. in this book baha u lla h continues the work of the bab, explaining the continual unfolding of the religion and stating that all religions are related to one another. under the leadership of abdu l-baha, baha gained many new followers, particularly in the west. after his death he was buried in the shrine of the bab. mary evans picture library/the image works. world religions: almanac 79 baha baha u lla h wrote three more mystical wo

one to achieve enlightenment. this central difference ultimately led to a split between buddhist followers. the more traditional group became known as theravada, or way of the elders. the other group became the mahayana, or majority. these divisions have remained throughout the history of buddhism. 90 world religions: almanac buddhism spreads throughout asia the spread of buddhism was enhanced by the work of the emperor ashoka (also called asoka) of maurya, in presentday india, who ruled from c. 273 to c. 232 bce. ashoka converted to buddhism after a bloody struggle to gain power. thereafter, this powerful emperor decided to devote himself to peace. he had thousands of about buddhism belief. buddhists believe that suffering is the central human condition and is caused by desire. nirvana, o

n buddhism was renewed in the west. zen buddhism became particularly popular in the united states during the 1950s. as u.s. servicemen returned from war in japan and in korea, they sometimes brought with them an interest in asian culture, including zen. they shared these interests once back home, contributing to the spread of buddhism in the united states. the writings of scholar d. t. suzuki and the work of philosopher alan watts (1915 1973) on zen buddhism influenced a new generation of people seeking answers to questions about life. tibetan buddhism has become another very popular form of buddhism in the united states in the twenty-first century. the spread of buddhism has also been enhanced in the united states by waves of immigration from buddhist countries in asia. despite its growin

SEPHER HA BAHIR

if you only keep my ways. 10. rabbi bun said: what is the meaning of the verse (proverbs 8:23 "i was set up from eternity (me-olam, from a head, before the earth" what is the meaning of "from eternity (me-olam" this means that it must be concealed (he-elam) from the world. it is thus written (ecclesiastes 3:11 "he has also placed the world (ha-olam) in their hearts [that they should not find out the work that god has done from the beginning to the end" do not read ha-olam (the world, but he-elam (concealment. the torah said "i was first, so that i might be the head of the world" it is thus written "i was set up from eternity, from a head" you may think that the earth was before it. it is therefore written "before the earth" it is thus written (genesis 1:1 "in the beginning created god the

tten (genesis 1:1"[in the beginning god created] the heaven and the earth? he replied: what is this like? a king bought a beautiful object, but since it was not complete, he did not give it a name. he said "i will complete it, i will prepare its pedestal and attachment, and then i will give it a name" it is thus written (psalm 102:26 "from eternity you founded the earth- and then "the heavens are the work of your hands" it is furthermore written (psalm 104:2 "he covered himself with light like a garment, he spread out the heaven like a curtain, he rafters his upper chambers with water" it is then written (psalm 104:4 "he makes the winds his angels, his ministers of flaming fire" finally, it is written (psalm 104:5 "he founded the earth on its pedestals, that it not be removed for the world

SEPHER YETZIRAH WESTCOTT

ns, a metaphysical jargon, a poor knowledge of physics, and not a correct elucidation of this ancient book" kalisch, however, was not an occultist; these commentaries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the work, and i have made a short definition of the subject-matter of each chapter. the substance of this little volume was read as lecture before "the hermetic society of london" in the summer of 1886, dr. anna kingsford, president, in the chair. some of the notes were the explanations given verbally, and subsequently in writing, to members of the society who asked for information upon abstruse p

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

fellow men and women to greater heights. when we can fend off imbalance, we do so. we remain secure in the grand knowledge that though an ant can't kill a buffalo, an army of ants can sure eat one. but that is not all. we work in cooperation with the force and our past adepts so we never walk alone. neither are we alone when trying to move the rock of stupidity out of the road as many hands make the work light. however, to move the rock one must first see it, and that is why we try to gather all of the wisdom and knowledge we can. then by raising our own mental and spiritual sights, we can better see the stumbling block that threatens our way. next, when we learn to see our own way clear, we can't help but try to clear the way of our fellows. however, this is often very hard work as many

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

, and to outlive them and his love for them is impossible. but mejnour, who is the impersonation of thought, pure intellect without affection, lives on. bulwer has himself justly characterised this work, in the introduction, as a romance and not a romance, as a truth for those who can comprehend it, and an extravagance for those who cannot. the most careless or matterof- fact reader must see that the work, like the enigmatical "faust" deals in types and symbols; that the writer intends to suggest to the mind something more subtle and impalpable than that which is embodied to the senses. what that something is, hardly two persons will agree. the most obvious interpretation of the types is, that in zanoni the author depicts to us humanity, perfected, sublimed, which lives not for self, but f

palling apparitions on vesuvius, the hideous phantom with its burning eye that haunted glyndon, but in the loves of viola and the mysterious zanoni, the blissful and the fearful scenes through which they pass, and their final destiny, when the hero of the story sacrifices his own "charmed life" to save hers, and the immortal finds the only true immortality in death. among the striking passages in the work are the pathetic sketch of the old violinist and composer, pisani, with his sympathetic "barbiton" which moaned, groaned, growled, and laughed responsive to the feelings of its master; the description of viola's and her father's triumph, when "the siren" his masterpiece, is performed at the san carlo in naples; glyndon's adventure at the carnival in naples; the death of his sister; the vi

the higher and more important condition of our ultimate being, which have engaged the students of immaterial philosophy in my own age. affixed to the "note" with which this work concludes, and which treats of the distinctions between type and allegory, the reader will find, from the pen of one of our most eminent living writers, an ingenious attempt to explain the interior or typical meanings of the work now before him. introduction it is possible that among my readers there may be a few not unacquainted with an old-book shop, existing some years since in the neighbourhood of covent garden; i say a few, for certainly there was little enough to attract the many in those precious volumes which the labour of a life had accumulated on the dusty shelves of my old friend d. there were to be fou

ittle understood out of italy. i was surprised to learn that they were all from the hand of the owner. my evident admiration pleased my new friend, and led to talk upon his part, which showed him no less elevated in his theories of art than an adept in the practice. without fatiguing the reader with irrelevant criticism, it is necessary, perhaps, as elucidating much of the design and character of the work which these prefatory pages introduce, that i should briefly observe, that he insisted as much upon the connection of the arts, as a distinguished author has upon that of the sciences; that he held that in all works of imagination, whether expressed by words or by colours, the artist of the higher schools must make the broadest distinction between the real and the true, in other words, be

ctions, there was a slight, scarce perceptible distinction, not in pronunciation, nor even accent, but in the key and chime, as it were, of the voice, between himself and a native. this faculty was one which glyndon called to mind, that sect, whose tenets and powers have never been more than most partially explored, the rosicrucians, especially arrogated. he remembered to have heard in germany of the work of john bringeret (printed in 1615, asserting that all the languages of the earth were known to the genuine brotherhood of the rosy cross. did zanoni belong to this mystical fraternity, who, in an earlier age, boasted of secrets of which the philosopher's stone was but the least; who considered themselves the heirs of all that the chaldeans, the magi, the gymnosophists, and the platonists

SIR WALLIS BUDGE EGYPTIAN MAGIC

forth in peace" when the deceased had uttered these words, it was believed that he would at once obtain the powers which he wished to possess in the next world; and when he had gained the mastery over his heart, the heart, the double, and the soul had the power to go where they wished and to do what they pleased. the mention of the god ptah and of his consort sekhet indicates that the chapter was the work of the priests of memphis, and that the ideas embodied in it are of great antiquity. according to the papyrus of nekhtu-amen, the amulet of the heart, which is referred to in the above chapter, was to be made of lapis-lazuli, and there is no doubt that this stone was believed to p. 31 possess certain qualities which were beneficial to those who wore it. it will also be remembered that, ac

canals, and that, in fact, it was very much like an ordinary well-kept estate in the delta. the beings who lived in this place, however, had the same wants as human beings, that is to say, they needed both food and drink, or bread-cakes and ale. the existence of bread and ale presupposed the existence of wheat and barley, and p. 71 the production of these presupposed the tilling of the ground and the work of agricultural labourers. but the egyptian had no wish to continue the labours of ploughing and reaping and preparing the ground for the new crops in the world beyond the grave, therefore he endeavoured to avoid this by getting the work done vicariously. if words of power said over a figure could make it to do evil, similarly words of power said over a figure could make it to do good. at

the north, of the west, and of the east, have fastened chains upon him, and they have fettered him with fetters; the god rekes hath overthrown him, and the god hertit hath put him in chains" 1 the age of this composition is unknown, but it is found, with variants, in many of the copies of the book of the dead which were made in the xviiith dynasty. later, however, the ideas in it were developed, the work itself was greatly enlarged, and at the time of the ptolemies it had become a book called "the book of overthrowing apep" which contained twelve chapters. at the same time another work bearing the same title also existed; it was not divided into chapters, but it contained two versions of the history of the creation, and a list of the evil names of apep, and a hymn to ra. 2 among the chapt

me is buried in oblivion, and silence is upon it, and it hath fallen [out of remembrance. thou hast come to an end, thou hast been driven away, and thou art forgotten, forgotten, forgotten" etc. to make these words to be of effect the speaker is told to write the names of apep upon a new papyrus and to burn it in the fire either when ra is rising, or at noon, or at sunset, etc. in another part of the work, after a series of curses which are ordered to be said over apep, the rubric directs that they shall be recited p. 83 by a person who hath washed himself and is ceremonially clean, and when this has been done he is to write in green colour upon a piece of new papyrus the names of all the fiends who are in the train of apep, as well as those of their fathers, and mothers, and children. he

n mind a great many difficulties in understanding religious texts disappear, and many apparently childish facts are seen to have an important meaning. if we look into the tombs of the early period we see painted on the walls numbers of scenes in which the deceased is represented making offerings to the gods and performing religious ceremonies, as well as numbers of others in which be is directing the work of his estate and ruling his household. it was not altogether the result of pride that such pictures p. 105 were painted on the walls of tombs, for at the bottom of his heart the egyptian hoped and believed that they were in reality representations of what he would do in the next world, and he trusted that the words of his prayers would turn pictures into realities, and drawings into subs

SIX WAYS OF KNOWLEDGE

of seeing is the seeing of an overseer, visually checking that your will is working in the world. it has a constancy of purpose. if you've ever had a job supervising others, you know this word. it is going from one person to the next being sure that they are all doing their tasks. it is also looking at a task and dividing it into sections so that it's do-able. it is action-oriented consciousness. the work of the order of horus is found within this word. this is the solar aspect of the work of the magus anton la vey, and at the simplest approach may be seen as "looking out for number 1" learning good scientific management techniques, the lessons of the satanic bible, or the lateral thinking techniques of edward de bono are good exercises for iri. sight (other-centric. the verb "to see" maa

ng that can only be explored on a personal level. the responsibility for making these explorations lies with the magician. the other sensory modes, taste and smell, have a great deal less written about them. one may "taste" magic- particularly hostile magic as it enters the body. magic comes in through and exits the mouth. one can acquire the wisdom of a magician by having him spit in your mouth. the work of a raymofte (man of the word) is largely spitting out what he has learned- such spit is said to be "purifying (see for example the pyramid texts concerning the "mouth of set. life enters the body either through the right ear or the nostrils. life has a scent and one can be aware of it, smelling sweet incense or lotus flowers. explorations with these modes is an ongoing interest of the o

SOLOMON

ve told thee is true. i pray thee, king solomon, condemn me not to [go into] water" but i smiled, and said to him "as the lord god of my fathers liveth, i will lay iron on thee to wear. but thou shalt also make the clay for the entire construction of the temple, treading it down with thy feet" and i ordered them to give him ten water-jars to carry water in. and the demon groaned terribly, and did the work i ordered him to do. and this i did, because that fierce demon asmodeus knew even the future. and i solomon glorified god, who gave wisdom to me solomon his servant. and the liver of the fish and its gall i hung on the spike of a reed, and burned it over asmodeus because of his being so strong, and his unbearable malice was thus frustrated. 26. and i summoned again to stand before me beel

SORCERIES OF ZOS

re, dion fortune, have- each in their way- demonstrated the bio-chemical basis of the mysteries. they achieved in the sphere of the 'occult' that which wilhelm reich achieved for psychology, and established it on a sure bio-chemical basis. spare's 'sentient symbols' and 'alphabet of desire$ correlating as they do the marmas of the body with the specific sex-principles, anticipated in several ways the work of reich who discovered- between 1936 and 1939- the vehicle of psycho-sexual energy, which he named the orgone. reich's singular contribution to psychology and, incidentally, to western occultism, lies in the fact that he successfully isolated the libido and demonstrated its existence as a tangible, biological energy. this energy, the actual substance of freud's purely hypothetical concep

SPENSER THE CULT OF THE ALL SEEING EYE 1960

d, southwick, brighton, sussex, england) the dec. 1961, jan, feb, 1962 issue of the voice universal features an international prayer or "invocation of the united nations" which our rulers may wish to substitute for the christian prayers no longer permitted in our schools. it reads in part "may the peace and the blessing of the holy ones pour forth over the worlds. rest upon the united nations, on the work and the workers "may the chalice the united nations is building become a focal point for the descent of spiritual force "may the consciousness of the united nations become ever more at-one, the many lights one light in the light of the self" will the new universal cult take root among the peoples of the world? if so, probably not for long. no faith based on man-made institutions can survi

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ct who were initiated could know something of the goal of the mysteries. from now on there could be witnesses to the secrets of a higher reality among those who have not seen, and yet have believed. chapter 8 the apocalypse of john the seven letters at the end of the new testament stands an extraordinary document. it is the apocalypse the secret revelation of saint john. the esoteric character of the work is apparent from the opening words: the revelation of jesus the christ, which god granted him in order to show to his servants how the necessary events will shortly run their course. this is communicated in signs sent by god s angel to his servant john.123 the revelation is imparted in signs; we must not therefore interpret the text literally, but look for a deeper meaning that is signifi

is there slumbering within him. experience of the spirit permitted members, after a certain stage had been reached, to be admitted into a higher order. this exercised authority, not by compulsion, but as a source of the community s fundamental convictions.155 a related group were the therapeutae, who were to be found in egypt. all our reliable information about their organization is contained in the work by the philosopher philo, on the contemplative life.156 a few passages from philo s book will be sufficient to convey an idea of its contents: the houses of those thus banded together are quite simple, affording protection against the two things requiring it most, the blazing heat of the sun and the frostiness of the air. they are neither contiguous as in towns, since close proximity is t

e to the many what did not belong to the many, but to the few to whom he knew that they belonged, and who were capable of receiving and being molded according to them. but secret things are entrusted to speech, not to writing, as is the case with god. god gave to the church some apostles, and some prophets, and some evangelists, and some pastors, and teachers for the perfecting of the saints, for the work of the ministry, for the building up of the body of christ. 164 individuals sought by the most varied routes to find their way from the ancient ideas to christian ones. the gnostic crisis meanwhile, however, the external organization of the church was becoming more and more strongly established, and those who thought that they were on the right path called the others heretics. as more pow

m the materialistic science of his day. although reports of at least some of the original lectures survive, it is impossible to collate them here. materials from the original and the second edition are translated below, however, for the sake of completeness and their historical value. a. j. w. 172 christianity as mystical fact foreword to the first edition (1902) the museum in brussels devoted to the work of the fascinating artist antoine wiertz (1806 1865) contains a picture entitled the things of the present before the man of the future. it depicts a giant, holding for his wife and his child to see certain tiny things cannons, scepters, emblems of honor, triumphal arches, the banners belonging to different factions, all such as we know today. these important products of our culture seem

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

power structure. by 22, i became a head programmer and trainer of others in the secret group. but as i grew up, i began to see the lies. i finally risked everything and left, understanding that the illuminati ends to not justify the means" although illuminati mind control programs are numerous and diverse, svali became an expert in the group's brainwashing techniques, as a head trainer overseeing the work of at least 60 others in the san diego area. recalling a typical day in the life of a mind control programmer working on other illuminati members, svali wrote down an hour by hour summary of one of her days which didn't end to the early hours of the next morning. note how svali admits to changing her personality from day to night like dr. jekyl and mr. hyde, a result of years of illuminat

oming to the meeting area. it is at a large field on a major marine base that includes hundreds of acres. small tents are erected, and temporary bases set up for the night's exercises. we come either here, or to one of three different meeting places, three times a week "people are chatting and drinking coffee. there are a lot of friendships here, because everyone is working towards the same goal. the work is intense and the friendships are just as intense. i join a group of trainers, who i know well "looks like chrysa is missing" i say "i bet the lazy b- couldn't get out of bed" i am very different at night. i use words that would horrify me during the day, and i am very catty and mean. the others laugh "she was late two weeks ago, too" says another "maybe we will need to report her" he is

TECHNICIANS GUIDE TO THE LEFT HAND PATH

d within the immediate moment. that which acts within the field of consciousness to create extension is the ghost behind the machine, the higher being of the self. through retraction, or feedback, one experiences the energies that have resulted from the transformative synthesis that have been imprinted in time by others before you. these principles can only be understood, and appreciated, through the work of the path to them, and only(eventually) within the context of a higher state of being. they must be decoded, and this process exists only as a particular psychological condition within human consciousness. to decode, you must create the mental and psychological construction that reveals the unknown and unseen. the particulars of this decoding process involves affinity. it is through rec

can only be approached through intuitive, synthetic and prosthetic processes and practices (magic and science. the psychology of antinomianism, and the lhp, observes that our understanding is greatly influenced by the filters imposed upon our thinking through culture, genetics, and inherent psychological disposition. this is the raw material; the basic elements that through alchemical procedure- the work of the school- remanifests into the alchemical gold, or higher state of man. it is then vital to understand that this form of psychological conditioning is of a very different type than that found within the birthed self. this is an aspect of division- that which leads towards that path separation. the elements which comprise the psychological construction of the birthed self; such as cul

ct that need to be examined and more fully explored. the first is what are we talking about when we speak of "aeonic resonance" aeonic resonance is most easily understood as the lhp principles, creations, and ideas that have survived through passing of time into our present moment. these ideas represent the principles that the current lhp setian resurgence has recognized through its research, and the work of its initiates. these ideas have survived through myth, philosophy, literature, culture and through religion. all of these ideas must be understood as the extensions of past energies carried into the present day through countless generational lifetimes over several millenia. many of these ideas are examined in the seven faces of darkness by don webb, further examination of the lords of

o end to the distraction and discord that the different conceptual constructs between cultures, socialization and heritage will generate upon what is in principle- the very same thing. the second type of resistance occurs when the idea is hidden. it has extended beyond the comprehension of the birthed self. without a willed effort to expand the individual consciousness, and following through with the work necessary to accomplish this, the idea is an occult idea. the paths that generate this type of resistance are typically antinomian. they are paths that dissent, i.e, separate from conventional norms, they are paths that are individualistic and idiosyncratic. this idea of antinomianism needs further development for this book to go on further. functional conscience& objective consciousness

o the proper period. to come into phase with the proper period, is an act of recognition and will to do so. element #4- proper and proportionate response mechanisms energy is central towards phasing into the proper time period of a resonant wave, and useful (activity geared towards creating future states) activity is the key. this is the method and the way. if the would be adept cannot accomplish the work, phasing cannot occur period. if a fully conscious recognition of the necessity for work is not sincere, phasing will not be accomplished. however, what is accomplished without actual, consciously applied initatory and magical work lies within the realm of harmonic elements. these elements are related to the originating resonant force through the impact that the original energetic outburs

TELESMATA AND FLASHING TABLETS

ertain that you are in harmony with the proper forces and the end result you wish to produce. 5. before any consecration work can commence, the l.b.r.p. and the b.r.h. must be performed to clear out the area. in addition, the room should be clean and free of distraction. purification of the space with n and o is also recommended. 6. in the construction of telesmata, it is most effective to finish the work at one sitting. in addition, make certain that the proper environment is present during construction. the l.b.r.p. and the b.r.h. are again to be employed. note: if possible, it is advisable to construct the talisman during the proper planetary hours. at least, begin the work during the hour. the following week, perform the consecration and the empowerment of the talisman during the corre

ound the talisman to be consecrated. make the invoking pentagram five times over it as if the pentagram were standing upon it. vibrate the letters of the triplicities involved with the suffix -al added. step 9 read any invocation required while tracing the proper sigils from the rose as you pronounce the names. always follow the hierarchy. step 10 the first portion of the operation is to initiate the work from yourself. the second is to attract the force in the atmosphere into the vortex you have formed. step 11 read the elemental prayer as utilized in the grade rituals. 6 step 12 close with the rose cross and perform the necessary banishing ritual. do not banish over the newly wrapped telesmata. wrap the telesmata carefully up in white silk or white linen. geomantic figure by drawing vari

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

er reveal, any of the arts, parts, or points of the hidden mysteries of ancient free masonry. 12 the order of the eastern star, the women's masonic organization, informs its new members that the order teaches them of their duties and obligations "by means of secret signs and passwords."13 the initiate is further instructed that she must bind herself "to preserve the most sacred secrecy respecting the work of the order."14 symbols are more than just pictures. consider: when you and i, as patriotic citizens, see the red, white, and blue flag of the u.s.a. waving aloft, many emotions are aroused in our minds and hearts. memories sometimes gush forth, feelings of love of country, home, and family; perhaps deep appreciation for our country's founders, its constitution, and for the soldiers and

fear and dread. fear and dread of what the organization powerful as evidenced by its public display of its chief symbols to a profane, ignorant mass audience might do to them if they ever should be so bold or so foolish as to damage its assets, reveal its secrets, or betray it: there is an inevitability..which is at once its horror and its joy..once an accepted disciple has definitely undertaken the work in preparation for initiation, there is for him no turning back. he could not if he would. he has heard the voice of his master. occult obedience gives place to enlightened will. he can now be trusted to walk and work alone because he is unalterably one with his group, with the hierarchy, and finally with shamballa (hell).21 the carrot and stick approach thus, we see in use by the top ran

pised him. jack parsons, american rocket scientist, founder of california's jet propulsion laboratory, and a priest of the o.t.o, was, like mormon joseph smith, a premier servant of satan and a rebel against god. he even fancied himself to be the prophesied antichrist. parsons wrote this chilling paragraph in his diary: and thus was i antichrist loosed in the world; and to this am i pledged, that the work of the beast shall be fulfilled, and the way for the coming of babalon be made open and i shall not cease or rest until these things are accomplished. 24 a few years after writing this, jack parsons was killed in an explosion in a laboratory at his home, which also served as a meeting place for other members of his satanic order. he evidently was not to become the prophesied antichrist, a

reemasonry is found in both the largest bodies, the york rite and the scottish rite. according to coil's masonic encyclopedia, the order of the illuminati, formally founded by adam weishaupt and baron von knigge in 1776, divided its rites into three principal classes and the second of the second class of rites was the fellow craft, 2 .1 reinforcing the authoritative coil's masonic encyclopedia is the work of other masonic and occult researchers who report that the fellow craft degree was awarded in the 2 of the order of the illuminati. in the book, witchcraft, magic, and the supernatural, published in great britain, we find information about sir francis dashwood, leader of britain's 18th century "hell fire club" it is said that dashwood, a notorious yet rich rosicrucian magician, greatly i

witchcraft, magic and the supernatural, octopus books, hong kong, 1974) a show of hands 187 instructional material for educators in the fort worth, texas, independent school district included this drawing of 13 goddess worshippers (13 comprise a witches coven) on a succession of six circle platforms paying homage to the sun. the illustration originally came from an italian foundation dedicated to the work of new age evolutionist and educator maria montessori. in the babylonian religion, as the initiate entered into the "mysteries" part of the ritual was the drinking from the cup of the woman (the goddess. here, in this ancient woodcut we find a supplicant kneeling while raising his hands in submissive fashion after just drinking from the cup. the priest (at right) appears to be administeri

THE BLACK LODGE

s type become active members of organized religions cursed in al iii 49-55. when aspirants achieve entrance into a true initiatic order, if their aspiration is not pure they do not really become members of the order, although superficially they may seem to have done so. they- as do true aspirants also- become subject to the influence of the demoniac forces, whose work in initiation corresponds to the work of the necrophagi (vultures, buzzards, hyenas, jackals, worms, etc) in nature. true candidates should always keep in mind these two apparently opposite fact: first, that they are under the attack of demoniac forces since the first moment they aspire to initiation; second, that those forces must be conquered and put to the service of the true will. if aspirants let themselves be dominated

ithdrawing completely from the evolutive wave of mankind and falling under the influence of what the qabalah calls choronzon. this is the "prince of evil of this world" which corresponds to the element of spirit, or akasha; but its nature and influence are such that they can only really be understood by masters of the temple of the a .a, and therefore we will not further discuss the subject here. the work of the black lodge shows itself under these main aspects: they incite hierarchic indiscipline in aspirants. we cannot insist too much on the point that the whole process, once aspiration is formulated, becomes automatic. let us suppose that the aspirant, man or woman, becomes linked to a true initiatic order. his or her vehicles are immediately dynamized and encouraged to expand. at the s

aster, or trying to rule the order. he/she tries to teach the master how the master can achieve his or her true will- and it is no use if the master should remind him or her that the master has (so to speak) been in possession of his or her diploma for some time! in the case of an order of the type of h.o.o.r, the disciple tries to "take over" and assume the highest authority, or tries to deviate the work of the order in the direction of his or her prejudices and desires, or both things at once. if you point out to him or her that their grade in the order does not give them authority to act so, he or she merely becomes annoyed with you. in fact, to an impartial observer, the disciple s behavior seems ethically insane. what is actually happening is that the demoniac forces, stimulated in th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

out 1580 b.c.e, most of the religious literature of ancient egypt, including the pyramid texts the oldest extant funerary literature in the world, dating back to as early as the fourth millennium b.c.e. and certain revised editions of those texts, called the coffin texts, were brought together, reedited, and added to, and painted on sarcophagi and written on papyrus. this massive literary effort, the work of many authors and compilers, is now known as the book of the dead; its creators called it the chapters of coming forth by day. although many known copies of this ancient work exist, no one copy contains all the chapters, which are thought to number around 200. the subject matter of each chapter is the beatification of the dead, but the chapters are as independent of one another as are t

pt. 3000 b.c.e. ancient chileans mummify bodies. 1000 b.c.e. ancient greeks cremate their dead. 625 b.c.e. mourners in ancient greece place metal coins under the tongues of the dead. 600 b.c.e. romans cremate their dead. sources: weathersby, trudy. about death and dying. http//dying.about.com/blchron1.htm. 9 july 2001. one of the most curious aspects of the egyptian book of the dead is that while the work is filled with realistic and graphic scenes of the preparation of the deceased for mummification, there are no illustrations depicting death and dying. for a people obsessed with the mortuary and funerary aspects of death, the egyptians seldom dealt with the actual ways in which people lost their lives. some scholars have observed that it was not so much that the ancient egyptians wished

lan, 1997. morse, melvin. parting visions: uses and meaning of pre-death. new york: villard books, 1994. white, john. a practical guide to death and dying. wheaton, ill: theosophical publishing house, 1988. willis-brandon, carla. one last hug before i go: the mystery and meaning of deathbed visions. deerfield beach, fla: health communications, 2000. near-death experiences (ndes) in the mid-1970s, the work of such noted researchers as drs. raymond moody, melvin morse, kenneth ring, and elisabeth kubler- ross (1926) brought the subject of the near-death experience (nde) to the attention of the general public. as accounts of men and women who had been brought back to life and told of having witnessed scenes from the other side received wide circulation, more neardeath experiencers felt confid

tic. another of his subjects, a mrs. leonard, noted that as her soul body neared her physical body, the cord not only became shorter and thicker, as would be expected, but also less elastic, agreeing with the often reported statements that when the soul body approaches very near the physical body, it tends to reenter it in fact it is often sucked back. in the late 1970s, the popular acceptance of the work of dr. elisabeth kubler-ross brought sharp scientific focus to bear on the question of what happens to humans after the experience of physical death. in her book death, the final stages of growth kubler-ross declares that beyond a shadow of a doubt, there is life after death. far from an evangelical tract, kubler- ross s publication is actually a textbook that is based on more than a thou

e points extending about nine feet. surrounding this mound are five crescent-shaped mounds, arranged in a circle. the size and number of the earthworks suggest that the construction of the burial mounds was a community project. hundreds of tribespeople had to dig soil from nearby areas, then over a period of weeks or months carry innumerable baskets or buckets, and dump them on the growing mound. the work may have been directed by a shaman, for it appears from the presence of fire pits in some of the mounds that religious ceremonies were conducted and funeral rites were observed. in pike county, ohio, on the banks of the scioto river, there is a mound consisting of a circle and square, constructed with great geometric accuracy. in native american pictography, the ring or circle is generall

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ate betsy. a number of neighbors volunteered their own daughters to sleep with betsy, but this only managed to terrorize the other girls as well. nor did it accomplish any useful purpose to take betsy out of the cabin into the home of neighbors the trouble simply followed her there and upset the entire house. by now the haunting had achieved wide notoriety, and the disturbances were thought to be the work of a witch, who had set her evil spirits upon the bell family. each night the house was filled with those who sat up trying to get the witch to talk or to communicate with them by rapping on the walls. the disturbances soon became powerful enough to move outside the cabin and away from betsy. neighbors reported seeing lights like candles or lamps flitting through the fields, and farmers b

emained on the shelves. the most vicious attack on the clergyman occurred once when he knelt at his fireplace stirring the coals, preparatory to placing new kindling on the andirons. without warning, a huge deluge of water rushed down the chimney, extinguishing the fire, blinding the abbe with flying sparks, and covering him with ashes. the tutor woefully concluded that such actions could only be the work of his satanic majesty, the devil. the only other person who actually suffered physical pain dealt out by the haunting phenomena was mme. de x, who was in the act of unlocking a door when the key suddenly disengaged itself from her grip and struck her across the back of her left hand with such force that she bore a large bruise for several days. one night the invisible creature roamed the

had the drummer tried for witchcraft at sarum, and the man was condemned to be transported to one of the english colonies. certain stories have it that the man so terrified the ship s captain and crew by raising storms that they took him back to port and left him on the dock before sailing away again. witchcraft was a real thing to the people of 1663, and noisy hauntings were often recognized as the work of satan. while on board ship, drury had told the captain that he had been given certain books of the black arts by an old wizard, who had tutored him in the finer points of witchcraft. by the time a king s commission had arrived to investigate the haunting, the phenomena had been quiet for several weeks. the cavaliers spent the night with the mompessons, then left the next morning, decla

hoemaker, workers in hawaii will sometimes set out sweets to insure the cooperation of the menehune in the completion for their work project. the menehune are highly regarded as engineers, and very often construction workers in hawaii will ask a traditional priest, a kahuna, to ask the blessing of the menehune before any major building has begun. to neglect to do so may bring dire consequences if the work has been scheduled on a site that the menehune regard as sacred. in this case, the kahuna must offer prayers and gifts to pacify the spirit beings and win their cooperation. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d 106 mysterious creatures illustration of a leprechaun from a treasury of irish stories (elsie lennox) from time to time, native

s arrangements to move. the manager felt a bit strange bargaining with a being that was invisible and as far as he had previously been concerned, imaginary. but he looked over at the pile of broken drill bits and told the seer that the hidden one had a deal. work on the site would be shut down for five days to give him a chance to move. after five days had passed and the workmen resumed drilling, the work proceeded smoothly and efficiently until the addition to the plant was completed. there were no more shattered bits on the unbreakable drill. m delving deeper booss, claire, ed. scandinavian folk& fairy tales. new york: gramercy books, 1984. jones, alison, ed. larousse dictionary of world lore. new york: larousse, 1995. mack, carol k, and dinah mack. a field guide to demons, fairies, fall

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

e fraternity. since the seal of the rosicrucian fraternity, the seal of martin luther, and the crest of the andreae family all bear the image of the cross and the rose, understandable confusion has arisen from time to time regarding the gautobiography. h upon the book fs initial publication, many scholars, aware that rosencreutz had been dead for 130 years, speculated that his spirit had dictated the work. later academic debates swirled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actually founded in the seventeenth century, rather than the fifteenth. andreae admitted the work was his own and proclaimed it an allegorical novel written in tribute to rosencreutz, as well as a symbolic depiction of the science of alchemy and

irled around the question of whether or not andreae and rosencreutz were the same person and whether the fraternity was actually founded in the seventeenth century, rather than the fifteenth. andreae admitted the work was his own and proclaimed it an allegorical novel written in tribute to rosencreutz, as well as a symbolic depiction of the science of alchemy and hermetic magic. others identified the work as a comic romance, lightly depicting the most profound alchemical symbols in a fanciful manner. the royal wedding to which the hero rosencreutz is invited is in reality the alchemical process itself in which the female and male principles are joined together. as the novel continues, the vast arcana of alchemical truths are represented by various animals, mythological beings, and human pe

magic of abramelin the mage, which was translated by macgregor mathers from a manuscript written in french t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 49 magick spelled with a gk h refers to rituals, chants, and ceremonies. magick spelled minus the gk h alludes to trickery, sleight-of-hand, and misdirection in the eighteenth century. the work purports to be much older, however. it was dated 1458 and claims to be translated originally from hebrew. the text reveals to the adept that the universe is teeming with hordes of angels and demons that interact with human beings on many levels. all the vast array of phenomena on earth are produced by the demonic entities, who are under the control of the angels. humans are somewhere midw

ure from the stars. agrippa continued his nomadic existence, moving from city to city, country to country. in 1529, he was summoned to provide counsel for henry viii of england (1491.1547, the chancellor of germany, an italian marquis, and margaret of austria, governor of the netherlands. twenty years after he had dedicated the superiority of women to her, margaret finally granted her approval to the work and appointed agrippa historiographer of her court. it was at this time when destiny appeared at last to have smiled upon him that agrippa confused follower and foe alike by publishing on the vanity of arts and sciences (1529, which proclaimed that nothing was certain in either the arts or the sciences. the product of his disillusionment with the lack of material rewards that his scholars

iar. interestingly, many of the saints of christendom are identified by an animal symbol, for example, the dog with st. bernard; the lion with st. mark; the stag with st. eustace; and the crow with st. anthony. however, in those regions where the country folk and rural residents persisted in calling upon their familiars, the church decreed the spirit beings to be demons sent by satan to undermine the work of the clergy. all those accused of possessing a familiar or relying on it for guidance or assistance were forced to recant such a devilish partnership or be in danger of the torture chamber and the stake. while the much-loved st. francis of assisi was often represented symbolically by a wolf, if any of the common folk identified the wolf as their personal totem or guide, such a declarati

THE KEY TO THE MYSTERIES

m the known. the symbolic form, having for its object to characterize what is above scientific reason, should necessarily find itself without that reason: hence the celebrated and perfectly just remark of a father of the church "i believe because it is absurd. credo quia absurdum" if science were to affirm what it did not know, it would 5 destroy itself. science will then never be able to perform the work of faith, any more than faith can decide in a matter of science. an affirmation of faith with which science is rash enough to meddle can then be nothing but an absurdity for it, just as a scientific statement, if given us as an article of faith, would be an absurdity on the religious plane. to know and to believe are two terms which can never be confounded. it would be equally impossible

spur to toil. for the flock of men, suffering is like the shepherd dog, who bites the wool of the sheep to put them back in the right way. it is because of shadow that we are able to see light; because of cold that we feel heat; because of pain that we are sensible to pleasure. evil is then for us the occasion and the beginning of good. but, in the dreams of our imperfect intelligence, we accuse the work of providence, through failing to understand it. we resemble the ignorant person who judges the picture by the beginning of the sketch, and says, when the head is done "what! has this figure no body" nature remains calm, and accomplishes its work. the ploughshare is not cruel when it tears the bosom of the earth, and the great revolutions of the world are the husbandry of god. there is a

e holy ghost upon the earth. xix the number nineteen it is the number of light. it is the existence of god proved by the very idea of god. either one must say that being is the universal tomb where, by an automatic movement, stirs a form for ever dead and corpse-like, or one must admit the absolute principle of intelligence and of life. is the universal light dead or alive? is it vowed fatally to the work of destruction, or providentially directed to an immortal birth? if there be no god, intelligence is only a deception, for it fails to be the absolute, and its ideal is a lie. without god, being is a nothingness affirming itself, life a death in disguise, and light a night for ever deceived by the mirage of dreams. the first and most essential act of faith is then this. being exists; and

ny those dogmatic hypotheses which are truths for faith; but it must recognize by unmistakable 72 characters the one true religion, that is to say, that which alone merits the name of religion in that it unites all the characters which agree with that great and universal aspiration of the human soul. one only thing, which is to all most evidently divine, is manifested in the world. it is charity. the work of true religion should be to produce, to preserve, and to spread abroad the spirit of charity. to arrive at this end she must herself possess all the characteristics of charity, in such a manner that one could define her satisfactorily, in naming her "organic charity" now, what are the characteristics of charity? it is st. paul who will tell us. charity is patient. patient like god, beca

lidarity< or, in other words, of universal communion, the dogmatic principle of the spirit of charity. to substitute human arbitrament for the legitimate despotism of the law, to put, in other words, tyranny in the place of authority, is the work of all protestantism and of all democracies. what men call liberty is the sanction of illegitimate authority, or, rather, the fiction of power not sanctioned by authority. 79 john calvin protested against the stakes of rome, in order to give himself the right to burn michael servetus. every people that liberates itself from a charles i, or a louis xvi, must undergo a robespierre or a crom

THE MAGICIAN S KABBALAH

formation- first printed in mantua 1562 the sefer-ha-bahir; book of light- first printed in amsterdam 1651 the zohar was written around 1280-86 by moses b. shem tov de leon in guadalajara, north-east of madrid, spain, where there was a lot of kabbalistic activity at this time. many of the later kabbalistic schools are formed about these books, finding in them interpretation and meanings revealing the work of god and creation. the school formed at safed in the sixteenth century produced many of the leading thinkers of kabbalah, particularly rabbi isaac luria, called the ari (1534-1572, and rabbi moshe cordevero, the ramak (1522-1570. the former is responsible for much of the current structure and cosmology of kabbalah, as the "lurianic" school of thought provided answers to many of the more

s and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no matter how it may be phrased. the first kabbalists cannot be said to have had an imperfect knowledge because they did not understand or utilise information systems theory or un

ems we face can be modelled by our constant functioning, inappropriately, with an active geburah. that is to say, we shoot first and ask questions later, or allow our fear to drive us rather than our urges to creativity. obviously, if chesed were not constrained by a correctly functioning geburah, life would become dysfunctional in the opposite extreme, with chaos and anarchy without point. it is the work of the adept grades in the initiatory system to learn to balance these states both within and without, to ensure that tiphareth, the pivotal point of the tree, is maintained in a dynamic equilibrium. the zohar puts it that the "left arm draws the immensity of space in rigour, and that geburah is associated with the "repentance of god" and the archangel samael. it also points out that merc

this ideal. these all function "pre-self, and are thus in the individual unconscious. as the processes of chesed and geburah take place before awareness (tiphareth, one cannot deal with them directly. rather, one must observe their manifestation in awareness (tiphareth, and trace back one's emotions, thoughts, beliefs and actions (netzach, hod, yesod and malkuth) to their source. halevi, based on the work of freud in particular, notes that the source of this conscience is originally formed from the parental model, and thus must be observed, and replaced by an individualised conscience. this is one of the minor inversions of work defined by the tree as the initiate progresses. it is interesting to note that when the ten commandments are allocated to the tree, that of geburah is "honour thy

the expansive force of chesed, love or mercy. the hermit embodies the contemplation of the heart on the mysteries of creation in the inner silence of devotion. as the sufi saying states "the worker is hidden in the workshop. xi. justice: the atu of justice is the balance of tiphareth with respect to geburah, discrimination. lamed, the letter attributed to the path, is the "ox goad, and symbolises the work of the initiate in balancing the "two cells" which st. catherine of siena speaks of, where..if you dwelt in self-knowledge alone, you would despair; if you dwelt in the knowledge of god alone, you would be tempted to presumption. one must go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which t

THE MIDDLE PILLAR

wn and a lengthy freudian analysis-"for both of wluch i can say in all humility and simplicity-thank god" these were the two influences which led lum to write the middle pillar in 1938. the art of true healing would soon follow. in 1941 he graduated from the chiropractic college of new york city with a degree in psychology, and took up practice as a lay analyst. he was particularly intrigued with the work of wilheim reich. when america became involved in world war 11, regardie discontinued h s practice and joined the army, something he later considered a huge mistake. when the war was over, he continued his studies and received a doctorate in psychology. for a time he explored christian mysticism with as much energy as he had previously pursued hindu, jewish, and buddhist systems. he was e

opinion in the belief that magic is sheer quackery, but the earnest student who has applied faithfully these fundamental principles, will, by his enriched nature, bear testimony to its value, both therapeutic and spiritual. ceremonial magic has been misunderstood by overzealous b e p e r s principally because there has been no general understanding of the principles here laid down as rudiments of the work. except in the rare cases of those born with a definite flair, it is quite impossible to succeed in ceremonial magic until a great deal of development has been obtained. and by development, i imply the awakening or formulation within of the sephiroth of the tree of life. development implies the arousing of the dormant power of the psyche. above all else it means the ascent into consciousn

he archangelic guardians. fourth, the repetition of the opening gesture. having expanded consciousness, and visualized hmself as a towering cross of light, let the student face the east of his room,22 stretchng before him his right hand. it is customary to employ a straight-bladed dagger with a cross hilt, but ths is relatively unimportant for the novice; the fingers alone being quite adequate to the work. to trace the pentagram bring the outstretched arm over to the left side, to a point in front corresponding to just about the middle of the thigh. move the arm upwards to a point which would correspond to the top of the head. descend on the right to about the middle of the right thigh. this movement will have traced a large inverted "v" about three feet high. move the outstretched arm ove

a system is fully described in part two, chapter eight. 16. according to golden dawn tradition, the highest must always be invoked first-the highest divine name, followed by archangels, angels, and finally elemental rulers and spirits (in principle h s can be compared to a military chain of command. if you want something to get done, you must contact the hghest ranking officer, who then delegates the work down to officers of lower rank) 17. some middle pillar healing techmques are given in part two, chapter ten. 18. regardie was both a chiropractor and a reicluan therapist. deep massage is an important part of reicl-uan therapy, designed to break down rigid muscular tension (armoring) that affects both body and psyche. chropractic medicine uses the manipulation of the spine to relieve phys

ation and selfrealization, and as stated earlier, they are not always entirely pleasant. it is a multi-faceted process which includes several stages-the elimination of impediments which block the flow of energies between the superconscious and the lower realms of consciousness, evolvement of latent or dormant higher functions (memory, will, imagination, etc, and stages where the ego must yield to the work of the hgher self and withstand the stresses and unavoidable discomfiture that the process requires. in magic, this is the spiritual discipline of the great work and reunification-the second half of the solve et coagula formula of psychology and magic 129 alchemy. it represents our goal to "become more than human" or in less mystical terms, to become the best possible human being we can b

THE MOTHMAN PROPHECIES

r everything from the building of the pyramids to the sinking of atlantis. erich von daniken, a swiss author, has popularized the concept that members of an extraterrestrial civilization did contact early earthlings, basing his theories on expansive misinterpretations and in several instances, deliberate misrepresentations of archaeological curiosities. von daniken seems to be totally ignorant of the work of european scholars such as brinsley trench, paul misraki, and w. raymond drake, who have examined the same curiosities very carefully in the past ten years and developed elaborate philosophical hypotheses about the intrusion and effect of alien beings on mankind since the beginning. their concepts are wider in scope and significance, and far better documented than von daniken' simplisti

laiming inordinately common names like smith, jones, kelly, allen, and brown. in 1897, they often claimed to come from known villages and cities and were even able to name prominent citizens in those places. but when reporters checked, they could find no record of the visitors and the named citizens disavowed any knowledge of them. one of the proved hoaxes of 1897 (there were many hoaxes, largely the work of mischievous newspapermen) concerned an object which is supposed to have crashed into judge proctor's windmill in aurora, texas. the remains of a tiny pilot were supposedly found in the wreckage and buried in the local cemetery by the townspeople. the story was published in the dallas evening news. from time to tune, aurora was visited by self-styled investigators who sifted the dirt on

hines, and reddish flying cigars cap tured the american imagination. tiffany thayer, the eccentric novelist and founder of the fortean society, named after charles fort, chortled over the air force explanations in the society's journal, doubt. obviously the government was determined to cover up the true facts in this new situation. mystics and cranks quickly appeared, explaining the phenomenon as the work of people from outer space. the press gave the sensation a two-week run, then went back to the intricacies of the cold war. no one, not even the beady-eyed forteans, paid much attention to the giant birds and machines with flapping wings that returned to our skies in 1948. early in january 1948, mrs. bernard zailowski reported seeing a "sizzing and whizzing" man with silver wings maneuver

o my store" shaken and puzzled by his sighting, he decided to call the police and report it. his story quickly found its way into the local papers. the next morning a crude note was slipped under his door in dunbar. written on ordinary notebook paper in block letters, it stated "we know what you have seen and we know that you have talked. you'd better keep your mouth shut" he decided it had to be the work of some local prankster. in nearby st. albans, mr. ralph jarrett, a chemical engineer and the local ufo authority, was shaving that morning when his telephone rang. he put down his razor and went into the bedroom to pick up the extension "i heard a very clear 'beep-beep' sound" jarrett said "the beeping continued for about two, maybe three minutes. then the phone went dead and the dial to

his time the women listened quietly as the voice said something in the foreign language, and then it recited the numbers forty and twenty-five over and over. no one in prospect spoke spanish. there was no accounting for the incident. voices counting off meaningless numbers also cut in on tv reception in ufo flap areas. usually people who experience this sort of thing dismiss it as police calls or the work of some ham radio operator. they don't realize that tv sound is broadcast on fm channels reserved for the purpose and there is little chance that a shortwave or cb (citizen's band) transmission could interfere. but the phenomenon is not always restricted to electrical apparatus. after i published a couple of pieces about it i received dozens of letters from people throughout the country r

THE NECRONOMICON SIMON VERSION

r by a priest who had managed to get ordained through uncanonical methods which have been entertainingly described in the several books and articles on the ecclesiastic phenomenon, the "wandering bishops. just such an "unorthodox" prelate was fr. montague summers, who wrote numerous books on demonology, witchcraft, and the like. suffice it to say, we were rather doubtful as to the authenticity of the work before us. in the first place, it was in greek and for quite awhile it was difficult to ascertain what it might actually be, save for the title necronomicon and the many weird drawings. in the second place, after translation, we found several internal inconsistencies and some evidence that would suggest we did not possess the entire work. there may still be some missing or the irregular m

ow, every letter must be pronounced. there are no schwas or silent syllables in sumerian. hence "kia" is pronounced "keeya "kaimanu" is pronounced "ka-ee-mah-nu" or, if spoken rapidly, the two initial vowel sounds slur into 'kigh' rhyming with "high" the incantations should be said carefully and slowly at first, to familiarise oneself with the tongue-twisting phrases. a mistake may prove fatal to the work the spells (translated) where possible, the editor has taken every opportunity to find the original sumerian or akkadian translation of a given greek charm of conjuration. these will be given here. also, the reader will find english translations of the sumerian charms as they are given in the necronomicon. not al of the charms are available this way, and sometimes we have had to make do w

tate at this point that the original ms. is neither the property of the editor, nor the publishers. we were given the right to translate and publish this work, with as much additional and explanatory material as needed, but not the right to hold the ms. up to public inspection. we regret that this is the case, but we also feel that it might be advisable, in reference to the dangerous character of the work involved. perhaps one day a book will be written on the hazards of possessing such an original work in one's home or office, including the fearful hallucinations, physical incapacities, and emotional malaise that accompanied this work from the onset of the translation to the end of its final published form. therefore, as a matter of policy, we cannot honour any requests to see the necrono

a shepherd in what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire

n though thou can tell their seasons upon the earth by the rules i have already instructed thee to compute; for their times and seasons outside run uneven and strange to our minds, for are they not the computors of all time? did they not set time in its place? it were not enough that the elder gods (have mercy on thy servant) set the wanderers to mark their spaces, for such spaces as existed were the work of the ancient ones. were no sun to shine, were shammash never born, would not the years pass by, as quickly? seek ever to keep the outside gate closed and sealed, by the instructions i have given thee, by the seals and the names herein. seek ever to hold back the powers of the cults of the ancient worship, that they might not grow strong on their blood, and on their sacrifice. by their w

THE PATH OF KABBALAH

w many times we ask ourselves who am i? that question still relates to the creator. the self is a consequence. our desires, our every movement, everything we do is in fact, created by the creator. we cannot perceive that notion. everything we say, think, even what we say about the creator and ourselves, all these are the creator s operations. so where then is the self? there is no self. it is all the work of nature, created by the creator. it clothes us and everything we do is actually his doing. the question who am i? can only exist outside the creator. we are different to the creator only in wanting to resemble him and attain his degree. the will to receive is essentially the desire of the creature to enjoy, corresponding to the abundance and pleasure that come from the creator. we feel

forts. without obstructions in our corporeal life, we would not feel any need and desire for him and would never be able to advance. if the soul of the first man hadn t been broken, it would remain a single soul, uncorrected and with very little chance of correcting itself. the correction is the reunification of the broken pieces. only after the unification will the pieces unite with the creator. the work is basically the correction of our approach to what we receive from the creator, and the consequence of that work is the unification with the creator, the justification of his every move. a group of students can attain total unification between its students. they begin from the preliminary state, build a framework that is comfortable for egoists, meaning one that suits all those who come

shown the books of the ari and baal hasulam. the upper degree is the creator, my own future state. the lower degree is the creature in his current state. the degrees are like an accordion, they open up to us as we progress. what is time? is it a changing, living concept? and if so, how does it exist outside or inside us? does each degree keep its own time? the concept of time is a consequence of the work of the shells. a person continues to feel time just as long as he refuses to agree with the creator about everything that happens to him. but time disappears after the complete correction, once the correction of man s soul is completed, when nothing further needs to be changed and everything is in complete peace. the root of time is the discovery of the deficit and the need for correction

mething very important missing in his life. on the one hand, egoistic vessels are far from the creator, but on the other hand, when he inverts his intentions, he will become the closest to him. when a person begins to study kabbalah, he slowly learns to sort out his desires in order of coarseness. when the sorting is done, he determines which of the desires he can begin to correct. when he begins the work with his desires he begins to see where he is on the spiritual map. 25 of 273 chapter 1.7 from above downward the study of the kabbalah focuses on studying the structure of the worlds as they evolve from above down to our world. one would think that since we are in the corporeal world, we would be taught how to climb along the spiritual path from below upward, not the other way around. bu

rmore, the more they correct themselves, the greater is their capability to lead the world. we learn about the descent of the light from the creator down to our world in the study of the ten sefirot, in the zohar and in the writings of the ari. the other part, which talks about our ascent from our world back to the degree of the creator is described quite vaguely in the books. this work is called the work of god a work by which we equalize our form (properties) with those of the creator. q: is kabbalah the only way to feel the creator, and if so, how can that be proven? a: yes, it is. but you want me to show you the creator and then decide which way to go. you are asking me, how do i know about this way? i checked it on myself and saw that this is the only way. but you don t have to believ

THE ROSICRUCIAN MANIFESTOS

ell and easily be discerned; seeing on the one part they were detained, hindered, and brought into errors through the respect of the philosophers and learned men, and on the other part through true experience. all the which, when it shall once be abolished and removed, and instead thereof a right and true rule instituted, then there will remain thanks unto them which have taken pains therein. but the work itself shall be attributed to the blessedness of our age. 24 as we now willingly confess, that may principal men by their writings will be a great furtherance unto this reformation which is to come; so we desire not to have this honour ascribed to us, as if such work were only commanded and imposed upon us. but we confess, and witness openly with the lord jesus christ, that it shall first

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

gh in so many ways the ideas of aleister crowley are akin to those of omar khayyam, yet his fertile imagination also engenders flights as spiritual as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to these in tannhauser: i say, then, gi; h and yet it is not gi h distinct, but gi h incorporate in all. i am the resurrection and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of all his readers. youth most cer

tly, in selecting distinctive specimens it is difficult not to help being guided by individual taste; secondly, the labour of sorting the finest out of the fine is a work which needs no small powers of application; and thirdly, how often may not the individual selector be wrong in his choice? but this latter difficulty is easily overcome by the reader, who has only to pick and choose for himself; the work of an appreciative essayist being merely that of producing a characteristic display of what he considers the most attractive wares. it is not intended here in any way to assume immaculacy for our author, far from it, for faults are to be found here as in every other work, great or small, false rime and metre, half a step left out here and there, sometimes a whole one: but taking these poe

l. h gi tell you no virtue can exist without breaking these ten commandments, h he says, referring to the decalogue. further back in his gproverbs of hell, h he writes: you never know what is enough unless you know what is more than enough. the pride of the peacock is the glory of god. the lust of the goat is the bounty of god. the wrath of the lion is the wisdom of god. the nakedness of woman is the work of god. for everything that lives is holy. in samuel butler fs gerewhon h we find much the same idea in the following couplet. he who sins aught sins more than he ought, but he who sins naught, has much to be taught. blake further writes in gthe marriage of heaven and hell h: a man carried a monkey about for a show, and because he was a little wiser than the monkey, grew vain, and conceiv

this, he taught me that, he grew me mangoes in his hat. i brought him corn; he made good grist of it. and here, my christian friend, es the gist of it!*2 *1. the monks of mount athos substituted, as a gazing-point, the navel for the nose. vaughan, hours with the mystics, p. 57 *2. the sword of song, pentecost, vol. ii, p. 166. in gscience and buddhism h there is a vivid description of pratyahara: the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-box, and his eye on the spot of light of a galvanometer, charged with the duty of keeping the spot still, at least, that it should never move beyond a certain number of degrees, and of recording the more important details of his experiment. our work is identical in design

THE TAROT OF C C ZAIN

presses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their masters or their slaves. the sword signifies the work, the struggle which traverses obstacles, and the trials which sorrow submits us to. the coin, sign of determined value, is the symbol of realized aspirations, of work accomplished; and shows the sun of power conquered by the perseverance and efficacy of the will. the cross, seal of the infinite, by which the coin is marked, announces the ascension of that power in the spheres of the futur

arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the soul through the infinitude o

THE ABYSS AND TABAET

he has no lodgment in the bodies of men, he will be exterminated from the whole world; since so long as in the body of any one whatever in this world a dwelling is made by a (druj, ahriman (will be) in the world. the denkard, book 6: wisdom of the sages thus it may be seen that ahriman is manifest through the sorcerers and initiates of the path. this is the center of the conceptual foundation of the work of luciferian witchcraft and liber hvhi, to manifest the adversary in the individual within their own unique visage. sorcery and ahriman the literary foundations of liber hvhi and the yatuk dinoih and paitisha found in luciferian witchcraft are found partially in the avesta, this is perhaps one of the most significant and powerful methods described in magical practice. while ignored, the

THE BOOK OF GATES

gyptians would make the entrance into such an immense and superb excavation just under a torrent of water; but i had strong reasons to suppose, that there was a tomb in that place, from indications i had observed in my pursuit. the fellahs who were accustomed to dig were all of opinion, that there was nothing in that spot, as the situation of this tomb differed from that of any other. i continued the work, however, and the next day, the 17th, in the evening we perceived the part of the rock that was cut, and formed the entrance. on the 18th, early in the morning, the task was resumed, and about noon the workmen reached the entrance, which was eighteen feet below the surface of the ground. the appearance indicated, that the tomb was of the first rate; but still i did not expect to find such

THE SECRET RITUALS OF THE OTO

accompanied by the use of an incense compounded of storax, olibanum, saffron, poppy seeds, agaric spores, cinnamon, nutmeg and mastic; at least two, and probably more, of these substances are possessed of hallucinogenic properties, so it is not surprising that the elect cohens seem to found their magic effective! the invocation of good spirits and the exorcism of devils was an important aspect of the work of de pasqually. here is an extract from a magical exorcism, part of a ceremony called the work of the equinox: i conjure you satan, beelzebub, baran, leviathan, and all of you formidable beings, beings of iniquity, confusion and abomination, hearken and tremble at my voice and commandment; all of you great and powerful demons of the four universal regions and all of you demoniacal legion

egat children upon women; but not the reverse, for the succubus, for all his female function, is as male as his brother. of these monstrous lovers some even became famous on earth; as that one who tempted san antonio, and the angel that wrestled with jacob at the place called paniel. also merlin was the child of an incubus, and thus also were many heroes of old time begot. consider of this. ix of the work of adepts not only as a probation, and as a preparation, for the far greater key of magick art that is given to initiates of the sanctuary of the gnosis in the ix, but for its own sake, and the practical and permanent value of its effects is a lesser work to be undertaken by epopts and how much more by pontiffs! of the illuminati. and this work is threefold. i. devotion to the highest int

third invisible. such symbols are the point within the circle, the lingam-yoni, the rose and cross, the divided circle of the chinese, and cross within the circle, of the diamond, the spire and nave of a church, the triple and eleven fold cross in the invisible diamond which a member of our supreme council prefixeth to his signature, and many another. and of these symbols every one sheweth forth the work, the uniting in rapture of the divided. conceive file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (12 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. of these as: 1. god and man in man-god 2. subject and object in samadhi 3. male and female in mankind or as thou wilt: it is all one. of the one substance god in spirit and truth is on

flaming swords set every way to keep its gate; and do thou cherish it, and involve therein the light of the most high and the might of the forces of thine operation. and this mayest thou do on this wise. first, let thine whole work be within the magick circle. next, let the powers of incantation (as may be appropriate) utter themselves forth by spells and invocations. lastly, at the beginning of the work proper, and thence throughout, let there be one incantation rhythmic with the progress of the work. for a work venereal: tu venus orta mari venias tu filia patris, exaudi penis carmina blanda, precor, ne sit culpa nates nobis futuisse viriles, sed caleat cunnus semper amore meo. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p3c3.html (15 of 18 [12/28/200

ature of the homunculus proposed; as, to have an incarnate spirit of benevolence let jupiter be rising in pisces with good aspects of sol, venus, and luna; and with no notable contrary dispositions; or so far as may be possible. ii take now a man suitable; if convenient, thyself or some other brother initiate of the gnosis; and so far as may be, let his horoscope also harmonize with the nature of the work. iii let the man and woman copulate continuously (but especially at times astrologically favourable to thy working) and that in a ceremonial manner in a prepared temple, whose particular arrangement and decoration is also suitable to thy work. and let them will ardently and constantly the success of thy work denying all other desires. thus proceed until impregnation results. file//c /docu

THE HOLY BIBLE KING JAMES VERSION

and this people that [is] with thee: for this thing [is] too heavy for thee; thou art not able to perform it thyself alone. 18:19 hearken now unto my voice, i will give thee counsel, and god shall be with thee: be thou for the people to god-ward, that thou mayest bring the causes unto god: 18:20 and thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do. 18:21 moreover thou shalt provide out of all the people able men, such as fear god, men of truth, hating covetousness; and place [such] over them [to be] rulers of thousands [and] rulers of hundreds, rulers of fifties, and rulers of tens: 18:22 and let them judge the people at all seasons: and it shall be [that] every great matter they shall bring unto thee, but every s

d, and blue, and purple, and scarlet, and fine linen. 28:6 and they shall make the ephod [of] gold [of] blue, and [of] purple [of] scarlet, and fine twined linen, with cunning work. 28:7 it shall have the two shoulderpieces thereof joined at the two edges thereof; and [so] it shall be joined together. 28:8 and the curious girdle of the ephod, which [is] upon it, shall be of the same, according to the work thereof [even of] gold [of] blue, and purple, and scarlet, and fine twined linen. 28:9 and thou shalt take two onyx stones, and grave on them the names of the children of israel: 28:10 six of their names on one stone, and [the other] six names of the rest on the other stone, according to their birth. 28:11 with the work of an engraver in stone [like] the engravings of a signet, shalt thou

[for] stones of memorial unto the children of israel: and aaron shall bear their names before the lord upon his two shoulders for a memorial. 28:13 and thou shalt make ouches [of] gold; 28:14 and two chains [of] pure gold at the ends [of] wreathen work shalt thou make them, and fasten the wreathen chains to the ouches. 28:15 and thou shalt make the breastplate of judgment with cunning work; after the work of the ephod thou shalt make it [of] gold [of] blue, and [of] purple, and [of] scarlet, and [of] fine twined linen, shalt thou make it. 28:16 foursquare it shall be [being] doubled; a span [shall be] the length thereof, and a span [shall be] the breadth thereof. 28:17 and thou shalt set in it settings of stones [even] four rows of stones [the first] row [shall be] a sardius, a topaz, and

have spoken of will i give unto your seed, and they shall inherit [it] for ever. 32:14 and the lord repented of the evil which he thought to do unto his people. 32:15 and moses turned, and went down from the mount, and the two tables of the testimony [were] in his hand: the tables [were] written on both their sides; on the one side and on the other [were] they written. 32:16 and the tables [were] the work of god, and the writing [was] the writing of god, graven upon the tables. 32:17 and when joshua heard the noise of the people as they shouted, he said unto moses [there is] a noise of war in the camp. 32:18 and he said [it is] not the voice of [them that] shout for mastery, neither [is it] the voice of [them that] cry for being overcome [but] the noise of [them that] sing do i hear. 32:19

id, if now i have found grace in thy sight, o lord, let my lord, i pray thee, go among us; for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. 34:10 and he said, behold, i make a covenant: before all thy people i will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou [art] shall see the work of the lord: for it [is] a terrible thing that i will do with thee. 34:11 observe thou that which i command thee this day: behold, i drive out before thee the amorite, and the canaanite, and the hittite, and the perizzite, and the hivite, and the jebusite. 34:12 take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in t

TRUE HISTORY OF WITCHCRAFT

gnostic catholic church (egc. as we shall see momentarily, one of crowley's key followers was publishing manifestos forecasting the revival of witchcraft at the same time gardner was being chartered by crowley to organize an oto encampment. the oto itself, since crowley's time, has taken on a more popular image, and is more targeted towards international organizational efforts, thanks largely to the work under the caliphate of the late grady mcmurtry. this contrasts sharply with the very internalized oto that barely survived during the mccarthy era, when the late karl germer was in charge, and the oto turned inward for two decades. the famous ancient and mystic order of the rose cross (amorc, the highly successful mail-order spiritual fellowship, was an oto offspring in crowley's time. it

TURNER ROBERT ARBETEL OF MAGICK

things, aswel with mixed means, as instruments and effects. the third division is, there are some things which are brought to pass by invocation of god alone: this is partly prophetical, and philosophical; and partly, as it were theophrastical. other things there are, which by reason of the ignorance of the true god, are done with the princes of spirits, that his desires may be fulfilled; such is the work of the mercurialists. the fourth division is, that some exercise their magick with the good angels in stead of god, as it were descending down from the most high god: such was the magick of baalim. another magick is, that which exerciseth their actions with the chief of the evil spirits; such were they who wrought by the minor gods of the heathens. the fifth division is, that some do act

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

the truth, shocked the sensibilities of the higher classes of english society, and the ministers and members of the various denominations of the christian world. rather than endure the storm of criticism, aroused by the publication, he suppressed during his lifetime all the copies of the book he could recall, consequently it became very scare, and continued so for nearly a hundred years. in 1865 the work was reprinted, with an essay added, carrying the investigation further, showing the prevalence during the middle ages of beliefs and practices similar to those described in knight s essay, only modified by the changed conditions of society. the supplementary essay is now generally conceded to have been the work of the eminent author and antiquarian, thomas wright;1 assisted by john camden

12 pictorial representation of the ceremonies. 245 similarity of the proceeding of the sabbath to those of the templars. 246 intermixture of priapic orgies with christian rites and ceremonies. 247 traces of phallic worship still existing on the western shores of ireland 248 index. 249 list of illustrations note. as frequent references are made to some of the engraved figures in different parts of the work, it was found impossible to insert the illustrations always opposite the explanatory text. the plates, therefore, have been placed, independently of the text, but in regular order. the following list, however, will refer the reader to those pages which explain the objects drawn: plate described on page i. ex voti of wax, from isernia. 3, 7 ii. ancient and modern amulets: figure 1. 4, 28

women presented themselves naked, and had the honour of being publicly enjoyed by him. herodotus saw the act openly performed (ej epideixin anqrwpwn, and calls it a prodigy (teraj. but the egyptians had no such horror of it; for it was to them a representation of the incarnation of the deity, and the communication of 1 liv. hist. epsiom. lib. xi. 2 when homer praises any work of art, he calls it the work of sidonians. 3 see plate ii. fig. 3. of priapus 33 his creative spirit to man. it was one of the sacraments of that ancient church, and was, without doubt, beheld with that pious awe and reverence with which devout persons always contemplate the mysteries of their faith, whatever they happen to be; for, as the learned and orthodox bishop warburton, whose authority it is not for me to dis

e figure was made human, with some of the features, and general character of the animal, blended with it.2 oftentimes, however, these mixed figures had a peculiar and proper meaning, like that of the vatican bronze; and were not intended as mere refinements of art. such are the fawns and satyrs, who represent the emanations of the creator, incarnate with man, acting as his angels and ministers in the work of universal generation. in copulation with the goat, they represent the reciprocal incarnation of man with the deity, when incorporated with universal matter: for deity, being both male and female, was both act and passive in procreation; first animat-ing man by an emanation from his own essence, and then employing that emanation to reproduce, in conjunction with the common pro-ductive p

cient scythian form, 1 see plate xxi, fig. 4, from one belonging to me. 2 see plate xxi, fig. 5 and 6, from coins belonging to me. 3 abury, p. 93. 4 see plate ii. fig. 1, and plate iii. fig. 2. of priapus 91 lies by him.1 on his head is a large loose cap, tied under his chin, which i take to be the lion's skin, worn in the same manner as on the heads of hercules, upon the medals of alexander; but the work is so small, though executed with extreme nicety and precision, and perfectly preserved, that it is difficult to decide with certainty what it represents, in parts of such minuteness. the bow and arrows, we know, were the ancient arms of hercules;2 and continued so, until the greek poets thought proper to give him the club.3 he was particularly worshipped at tyre, the metropolis of phoeni

TYSON DONALD NEW MILLENNIUM MAGIC

f what is acceptable and real. these scientists are dinosaurs, and ultimately are doomed to extinction. the author has only the highest respect for that small minority of theorists who have had the courage to break out of the prison of the experimental method and let their minds soar on wings of pure mathematics. if science is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are g

n the thresor des thresors des alchimistes by paracelsus, a phoenix stands with wings spread on the black earth. the sun is under its right wing, the moon under its left, and above its head mercury is framed in a blazing stellar brilliance. above the sun is the mated pair of solar opposites, mars-venus, and above the moon the mated lunar opposites, saturn- jupiter. the second illustration is from the work azote des philosophes by basil valen- tine. it shows a hermaphrodite, symbolic of mercury and the magus, standing tri- umphant atop the chaotic dragon, which is supported by the earth. within the earth is the alchemical symbol for squaring the circle. above the head of the her- maphrodite is mercury framed in a star. notice the rays that emanate from mer- cury and distinguish it from the

ligious system. the reader (who will hereafter be called the magus in hope and expectation) has set him or herself to become greater in understanding than the mass of humanity, and so must grasp the concept of the unmanifest, for the entire art of magic depends on this single truth. the magus must understand the all, insofar as this is human- ly possible, in order to understand him or herself and the work of magic. the unrnanifest created the universe of forms from a single point within itself by an act of divine wiu. within this point the diversity of the physical world-the ten thousand things of chinese philosophy--grew by rational stages from desire to idea to form to materiality, in a way analogous to the growth of a living creature in the womb. the ancients tried to express this idea

ity is the worm. human function is the fulfillment of divine purpose. the human body is the plane. when the plane breaks or wears out, the builder does not fashion another lovingly around the worm. only the incredible conceit of the worm could imagine such a thing. no, the builder casts the broken plane-and the silly vain worm-into its fire and makes a new plane, shaping it to suit the purpose of the work and using it as an extension of its will to achieve its end. and another silly worm takes up resi- dence in the handle and fancies itself lord of the manor! the au cares with infinite compassion for the least of its manifestations, which it creates out of love and desire. not without reason did jesus say that god is aware of the fall of the least sparrow. but what is important to mankind

the basis of practical working. whenever the magus acts, he or she tilts the finely hung balance of cosmic law, which is the nat- ural order of things in creation. the nature of the balance can be understood by using the lever, one of the simplest machines, as a mental model. the lever in action may be considered in three parts. there is the force applied to one end, the transmitting medium, and the work accomplished at the opposite end. these three elements will be termed the mover, the moving, and the moved. they correspond to the desire of the magus, his or her will acting through the medium of the art, and the end accomplished. if one end of the lever is pulled down, the other end goes up. if one end is moved left, the other end goes right-always around the infinitely small point of t

TYSON DONALD SOUL FLIGHT

alling. similar threats were used by spirits to compel reluctant men and women to adopt shamanism. both medium and shaman form a close bond of trust and affection with one or several spirits. in both cases, this bond may become sexual. chapter five: spiritualism 67 the familiar spirit of both shaman and medium acts as guide, teacher, and protector. seances are conducted in a ritual context, as is the work of the shaman. both shaman and medium usually enter an altered state of consciousness. both are supposed to have power to heal and to foretell the future, derived from the spirits. in both shamanism and spiritualism, the spirits announce their presence by physical events such as loud noises, sounding musical instruments, sudden breezes, chilling cold, lights, and so on. spiritualism might

al projection invariably make mistakes. oliver fox in view of the almost perfect understanding theosophists claimed to have of the astral planes, the astral body, and astral travel, it is surprising that so few of them experimented with it in a practical way. as hereward carrington observed, useful books on astral projection written by theosophists are scarcely to be encountered. the exception is the work of the theosophist oliver fox (1886-19491, whose real name was hugh callaway. like his contemporary, the spiritualist sylvan muldoon, fox had been a sickly child with mediumistic abilities who received his first memorable experiences of projection at a young 105. judge, 44. 106. leadbeater, astral plane, 27. chapter six: theosophy 91 age. these usually took the forms of dreams, but they w

rom the center of london, and so played little active part in the running of the golden dawn in the outer, as the more or less publicly accessible lower grades of the order were known. he died before the second order, the roseae rubae et aureae crucis (ruby rose and cross of gold, where the higher mysteries of practical magic were taught to carefully selected initiates, came into being in 1892."4 the work of running the golden dawn fell to westcott and mathers. according to the history of the order presented by its three chiefs, the golden dawn was originally founded as an extension of a german secret society of the same name, die 112. howe, xxiii. 113. ibid, 55. 114. colquhoun, sword of wisdom, 172. chapter seven: the golden dawn 97 goldene dammerung, run by an adept named fraulein anna s

gd [golden dawn] for vetting both postulants and members aspiring to the second order. it seems that such methods were still in force long afterwards and may be so, to this day."130 the sphere group when the golden dawn began to suffer conflicts among its leaders, various individual members tried to establish their own astral communication link with the secret chiefs, so that they could carry on the work of writing down the teachings of these spiritual masters. florence farr headed a group within the golden dawn that gathered regularly to do astral work. this was known as the sphere group. in 1897, farr was made head of the london branch of the golden dawn by mathers. westcott had been forced to withdraw in order to protect his public reputation and his government job as london coroner. m

erest, such as her sphere group, should be formally accepted. 131 the sphere group consisted of twelve members who met every sunday at noon to "concentrate forces of growth, progress and purification."132t hey occasionally came together in the same physical place, but as dr. robert william felkin (1858-1922, one of the original members of the group later testified "meetings were not necessary for the work of the felkin meant that physical meetings were unnecessary because the twelve met on the astral planes. the name of the group derived from the symbol of the "star maps and tree of life projected on a sphere."134m aps of the celestial northern and southern hemispheres showing the spherical projection of the ten sephiroth of the tree of life are reproduced in israel regardie's the golden d

TYSON DONALD THE MAGICAL WORKBOOK

fth group involves more complex ritual techniques, and is done while moving or walking around the practice area. the earliest exercises have no formal structure or associated body posture. they are practiced entirely in the mind. the final exercises are complex rituals that involve many physical movements and gestures. the rest are roughly graded between these extremes. those in the first half of the work are predominately mental in their focus, those in the second half physical (though always with a vital mental component. the early exercises tend to be directed inward, while the later exercises tend to be directed outward. there is no rigid adherence to these general rules, but they reveal a gradation to the exercises in which skills gained inwardly are used in outer ritual forms. i have

my own work i have found that separating the hands weakens the projection of force. since this matter is so important, i will quote the description, which comes from regardie's golden dawn (sixth edition, page 371: let the adept, in using the sign of the enterer, give the step as he commences the sign and let him imagine himself colossal, clothed with the form of the god or goddess appropriate to the work-his head reaching to the clouds-his feet resting upon earth. and let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. standing as before described, in the form of the god, and elevating the mind to the contemplation of kether, take the step like a stroke with the foot, bring the arms up above the head as if touching the kether, and as the step

tern 218 moving exercises magic "purge me with hyssop and i shall be clean, wash me and i shall be whiter than snow (psalms 51:7. i extracted the longer prayer from psalms 51. the words of the prayer are embedded in the psalm. the prayer can also be used as a preliminary to ritual work. it frees the mind from the distractions and common concerns of the day and prepares it to concentrate solely on the work at hand. it is best to follow the cleansing prayer with the kabbalistic cross. the two are in harmony, since both are based on traditional judeo-christian texts. wiccans and other worshippers of the goddess will prefer to change the wording of the prayer slightly to reflect their beliefs. instead of the words "have mercy upon me, 0 lord they should use "have mercy upon me, 0 lady" or "0 g

of skill that has been acquired. the regular routine of practice should have a cycle long enough to introduce variety, but short enough so that important exercises are repeated often. the suggested four-week schedule below consists of one reclining exercise, one breathing exercise, and one ritual each day. from time to time it is useful to vary the routine to prevent tedium and impatience during the work. if you discover that after a few weeks or months a particular exercise has gone dead for you, and no longer yields any discernable benefit, substitute another in its place. do not be too quick to discard an exercise, however-there are dry periods during the regular practice of any ritual, but if the work is continued, often these barren periods are followed by a burst of new insights and

c manual. beverly hills, california: golden dawn publishing, 1999. this large text presents in great detail the practical elements of golden dawn ritual magic. it should be studied along with regardie's golden dawn. kraig, donald michael. modern magzck: eleven lessons in the high magickal arts. st. paul, minnesota: llewellyn publications, 1997. first copyrighted in 1988. as the subtitle indcates, the work contains eleven progressive lessons in the techniques of ceremonial magic in the golden dawn tradition. this is one of the better basic tutorials. it contains so much concentrated information, it may be a bit hard for beginners to digest at first reading, but it is well worth the effort to master its contents. 322 suggested reading levi, eliphas. transcendental magc. york beach, maine: sa

TYSON DONALD THE POWER OF THE WORD

number of flawed sources, and sometimes they made mistakes. rather than slavishly follow the rules laid down by them nearly a century ago, i have preferred to analyze my sources independently, and where i disagree with the golden dawn, i have not hesitated to make changes in the occult correspondences. these departures from the golden dawn system have been pointed out to avoid confusion. much of the work i am doing is completely new, and i sometimes make mistakes myself. in my book the new magus? where i presented the correct order of the twelve banners of tetragrammaton for the first time, i applied each elemental trine of banners to its corresponding elemental trine of signs counterclockwise around the zodiac, in the order cardinal, fixed, mutable, because this is the usual order of the

ou consult a magical healer or attempt to use magical healing techniques on yourself. viii i n 1564, the great english philosopher, astrologer, and magician john dee wrote a short latin tract in the form of twenty-four theorems titled the monas hieroglyphics (the hieroglyphic monad. it was begun on january 13th and finished on the 25th of the same month while dee was visiting the city of antwerp. the work was printed at antwerp by william silvius in march of 1564. in structure, it follows the pattern of classical texts on geometry-dee was famed for his brilliant introduction to the elements of euclid, and he was a skilled mathematician and geometer. each theorem of the monad involves the examination of a different symbolic aspect of a single geometric figure, which dee called the hieroglyp

to understanding. this curious symbol is similar to the planetary glyph of mercury, except that a dot has been added to the middle of the circle and the sign of aries attached to the bottom of the cross. for dee, the hieroglyphic monad represented in a graphic way the entire universe, which he believed might be understood by a close examination of the glyph's parts and proportions. he considered the work of supreme importance-it was dedicated to the german emperor maximilian 11-and thought it had been divinely inspired. in theorem xxiii, he declares "in the name of jesus christ crucified upon the cross, i say the spirit writes these things rapidly through me; i hope, and i believe, i am merely the quill 56 tetragrammaton which traces these characters (j. w. hamilton-jones translation [194

ror maximilian 11-and thought it had been divinely inspired. in theorem xxiii, he declares "in the name of jesus christ crucified upon the cross, i say the spirit writes these things rapidly through me; i hope, and i believe, i am merely the quill 56 tetragrammaton which traces these characters (j. w. hamilton-jones translation [1947, the hieroglyphic monad [new york: samuel weiser, 19751, p. 41. the work created a great sensation in its own time. a second edition was brought out by dee at frankfurt in 1591. despite the interest it aroused, no one understood it. dee deliberately concealed the plain meaning of the symbol under a cloak of alchemical and mathematical allusions. diane di prima, who provides a brief biographical note to the weiser edition of the monad, states 'we have the assur

he sign of jupiter (3)is made up of the crescent of the moon over the cross of the earth. he makes the error, as it seems to me, of assuming that the sign of aries is an essential component of the planetary glyphs. i believe that the arrow in the glyph of mars is no more than a corrupted form of the cross. the prominence of the number twenty-four in the hieroglyphic monad is conclusive proof that the work is indeed concerned with the esoteric name of the hieroglyphic monad divisions of the cross god. you will remember that there are actually twenty-four banners of tetragrammaton, but because the second and fourth letters of the name are the same, only twelve distinct forms may be written, unless the first h is distinguished in some way from the second h. dee relates these twenty-four banne

UNCLE SETNAKT SEZ PERFORM A RITUAL TOASTING

ulation of mythology you might simply invoke a principle- as in "i drink to communication through which i cast my will upon other men and by which i establish a link with the other secret side of the universe" 5. drink to a human you wish to honor. this continues the principle of invocation as well as forging links between the living and the dead (if you've chosen a dead hero to honor) or between the work you are doing and a living force in the objective universe. this reminds us that "man is god" and keeps us from becoming hopeless cynics. the hero chosen for this honor should be picked by the most personal of standards. it could be your father, or an egyptian pharaoh of the xxth dynasty. if it's someone you don't know personally, research your guy (or gal. this will acquaint you with the

UNLEASHING THE BEAST

ue and expand upon some of the arguments made in a previous essay, in which i examined the impact of indian tantra on western esoteric traditions at the turn of the twentieth century, through figures like dr. pierre arnold bernard, known in the popular press as "the omnipotent oom."vii here i will trace the increasing impact of tantra on western spirituality in the later twentieth century through the work of crowley and his later disciples. crowley, i will argue, is not only a fascinating figure worthy of attention by scholars of religion, but he is also of profound importance for the understanding of modern western spirituality and culture as a whole. this importance is at least threefold. first, with his radical rejection of victorian morality and his central emphasis on sex as the supre

phallus. shiva is himself the mahalingam, which unites these symbolisms. the opening of the eye, the ejaculation of the lingam, the destruction of the universe, the accomplishment of the great work--all these are different ways of saying the same thing--crowley, the book of lieslxii [p]aradoxical as it may sound, the tantrics are in reality the most advanced of the hindus- crowleylxiii already in the work of kellner, reuss and the early o.t,o, western sexual magic had begun to be mingled with the recently discovered traditions of hindu and buddhist tantra. but it is crowley and crowley's form of sexual magic that most westerners readers now think of when they hear the word tantra. as we will see, however, this association of crowley and tantra may turn out to be a good deal more spurious a

east 666" mingled him with some widespread fantasies about tantric licentiousness and incorporated him as a purely fictional character into her novel. but apart from these general references, it would seem that crowley's actual knowledge of tantra was fairly rudimentary and largely colored by the orientalist biases of his era. it is indeed striking, for example, that crowley does not once mention the work of sir john woodroffe (a.k.a. arthur avalon, 1865-1936),lxxxiv whose work pioneered the modern study of tantra and helped introduce tantra as a serious religious practice and philosophical system to the western world. a judge on the british high court in calcutta and secret student of the tantras, woodroffe was a contemporary of crowley whose major works on tantra were published in englan

development but heightened orgasm and optimal physical pleasure.xcii in the end, it seems there is little concrete evidence that crowley had any extensive knowledge of indian tantra, apart from the common association of tantra and sex in the western imagination. so how, then, did crowley's work come to be so widely identified with tantra in later literature? the answer lies primarily, i think, in the work of crowley's earliest biographers, such as john symonds and, above all, kenneth grant. in fact, grant himself claimed to have received "full initiation into a highly recondite formula of the tantric vama marg" at the hands of one david curwen, who in turn claimed to have been initiated by a tantric guru in south india. having met crowley in 1944 and studying with him in 1945, grant would

entional morality "the love of liber legis is always bold, virile, ecstatic, even orgiastic. mighty and terrible and glorious as it is, however, it is but the pennon upon the sacred lance of will."ciii as we see in the vow to be taken by his partners in sexual rites, crowley's magical work demanded the explicit violation of the moral boundaries that confine ordinary human beings -162- i will work the work of wickedness i will kill my heart i will be loud and adulterous i will be covered with jewels and rich garments. i will be shameless before all men i will, for token thereof, will freely prostitute my body to the lusts of each and every living creature that shall desire it i claim the mystery of mysteries, babalon the great, and the number 156, and the robe of the woman of whoredomes and

VOX SABBATUM

t this dreaming body through an image. austin osman spare s concept of atavistic resurgence is essential in gathering the shadow of the dreaming form. for those who shall take to the infernal sabbat, decorate your ritual chamber in the old woodcarvings and demonic art that which inspires the opening of the gates of hell. if solitary or with coven members, dress properly according to the nature of the work. envision the mouth of hell opening forth as you pronouncevox sabbatum the witches sabbat 17 zazas, zazas, nasatanada zazas (recite nine times, rolling the words of your tongue. the other participants may recite in unison with you, each time getting more intense) hold your blackened dagger of evocation and proclaim- spirits of amenta, do hear my summons shades of elphame fire, those who a

re, my will and my belief. the whore upon the beast is my sign upon earth, my flesh lives through cain! with these words i encircle and bind this spell, that none other shall know the words of my secret fire pronounced in the highest heavens! so it is done! consider this a clearing of the mind and a willed determination of selfdeification. enflame thyself in this invocation, then at the height of the work, begin focusing on controlling your heartbeat and relaxing in a meditative state before the mirror and the algol sigil. vox sabbatum the witches sabbat 29 as your breathing slows, envision a great movement of air and wind around you, viewing with your mind s eye, you notice many spirit and shades ascending from the soil and areas around you up towards the sky. with a focus and determinati

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

that it rose to a height of twenty-eight cubits at elephantine, and to the height of seven cubits at sma-behutet, or, diospolis parva in the delta. he who controlled the nile was khnemu, and when this god drew the bolt of the doors which shut in the stream, and smote the earth with his sandals, the river rushed forth. matar also described to the king the form of khnemu, which was that of shu, and the work which he did, and the wooden house in which he lived, and its exact position, which was near the famous granite quarries. the gods who dwelt with khnemu were the goddess sept (sothis, or the dog-star, the goddess anqet, hap (or hep, the nile-god, shu, keb, nut, osiris, isis, nephthys, and horus. thus we see that the priests of khnemu made him to be the head of a company of gods. finally m

d by his labour. the decree provided also for the appointment of an inspector whose duty it would be to weigh the gold, silver and copper which came into the town of elephantine, and to assess the value both of these metals and of the precious stones, etc, which were to be devoted to the service of khnemu. all materials employed in making the images of the gods, and all handicraftsmen employed in the work were exempted from tithing. in short, the worship of the god and his company was to be maintained according to ancient use and wont, and the people were to supply the temple with everything necessary in a generous spirit and with a liberal hand. he who failed in any way to comply with the enactments was to be beaten with the rope, and the name of tcheser was to be perpetuated in the templ

the child of osiris and isis, and these, from being the ancestral spirits of a comparatively obscure african tribe in early dynastic times, became for several hundreds of years the principal objects of worship of some of the most cultured and intellectual nations. the treatise of plutarch de iside helps to explain how this came about, and for those who study the egyptian legend of isis and osiris the work has considerable importance. the history of creation--a. the book of knowing the evolutions[fn#49] of ra, and of overthrowing apep [fn#49] kheperu. the verb kheper means "to make, to form, to produce, to become, and to roll" kheperu here means "the things which come into being through the rollings of the ball of the god kheper (the roller" i.e, the sun [these are] the words which the god

ty, saying-"let thine eye go forth and let it destroy for thee those who revile thee with words of evil, for there is no eye whatsoever that can go before it and resist thee and it when it journeyeth in the form of hathor" thereupon this goddess went forth and slew the men and the women who were on the mountain (or, desert land. and the majesty of this god said "come, come in peace, o hathor, for the work is accomplished" then this goddess said "thou hast made me to live, for when i gained the mastery over men and women it was sweet to my heart" and the majesty of ra said "i myself will be master over them as [their] king, and i will destroy them" and it came to pass that sekhet of the offerings waded about in the night season in their blood, beginning at sutenhenen[ fn#59] then the majest

g them, heru-behutet, shall be called the 'lord of mesent' from this day onwards, and the domain shall be called 'mesent of the west' from this day onwards" as concerning mesent of the west, the face (or, front) thereof shall be towards [the east, towards the place where ra riseth, and this mesent shall be called "mesent of the east" from this day onwards. as concerning the double town of mesent, the work of these blacksmiths of the east, the face (or, front) thereof shall be towards the south, towards the city of behutet, the hiding-place of heru-behutet. and there shall be performed therein all the rites and ceremonies of heru- behutet on the second day of the first month[fn#101] of the season of akhet, and on the twenty-fourth day of the fourth month[fn#102] of the season of akhet, and

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

with esoteric astrology and with initiation. arcanum 10 this is the first hour of apollonius. the study of transcendental occultism arcanum 11 this is the second hour of apollonius. power. the abysses of fire. the astral virtues form a circle through the dragons and the fire (study of the occult forces. arcanum 12 third hour of apollonius. the serpents, the channels, and the fire. sexual alchemy (the work with kundalini) sexual magic. luego los siete sephirotes infer-iores van en el orden siguiente: chesed j piter. el yo divino, atman. jero-gl fico primitivo; un seno. la cuarta carta del tarot: la misericordia. la l mina, el emperador. geburah el rigor. la quinta carta del hombre. el papa o el hierofante del tarot: marte, el guerrero de aries. tiphereth venus de tauro, la belleza, el amor

o la lujuria. el resultado es que esos devotos polarizan entonces el fuego totalmente en los chacras del bajo vientre y pierden entonces la felicidad de gozar la dicha del loto de mil p talos. ese loto se halla situado en la gl ndula pineal; esa es la corona de los santos que brilla en la cabeza de los grandes iniciados. el loto de los mil p talos nos convierte en maestros del shamadi( xtasis. 58 the work in the laboratorium oratorium is a true mystical ceremony that must not be profaned by animal desire or by sinful thoughts. sex is the sanctum regnum of the temple. before entering the sanctum sanctorum, purify your mind from any kind of impure thought. esoteric ordeals/trials the initiatic ordeals [or trials] are enveloped in the arcanum eight. each initiation, each degree, has its ordea

g as he does not have these christic bodies. the retort of alchemy the prima matter of the great work is within the alchemical retort. this venerable matter is very volatile and it is not stable; its special characteristic is its instability and variability. by enkindling the sexual fire under the retort of alchemy, the venerable matter becomes hot and melts itself. when arriving at this stage of the work, the venerable matter has converted itself into a very gorgeous child glowing with beauty. this is the soma puchicon, the body of gold; with this precious vehicle, we may be able to consciously visit all the departments of the kingdom. then, by giving new properties to this alchemical alloy, the astral-christ appears within the astral phantom. this is a very precious child who grants us i

ntal. el cuerpo mental actual es s lo un fantasma de la fachada. realmente ste se convierte en un cascar n hueco, cuando nace la verdadera mente, entonces se desintegra, se reduce a polvareda c smica. la quinta octava musical engendra el verdadero cuerpo causal; al llegar a stas alturas, encarnamos el alma, entonces ya tenemos existencia real. antes de este instante no tenemos existencia real. 94 the work with the prostatic& uterine] chakra immediately after finishing the daily work with the arcanum a.z.f, the alchemist should lie down in the dorsal decubitus position (facing up; and working with the prostatic& uterine] chakra. this chakra is a very important for higher magic. the alchemist must inhale the vital air, then retain the breath and in those instants direct the nervous currents

cury replaces the sexual organs. in synthesis, we can state that the caduceus of mercury represents the sexual organs. every alchemist needs to work with the caduceus of mercury. this work is performed by means of the transmutation. the five pointed star shines when we steal the fire from the devil. we need to develop the kundalini and to dissolve the i, only in this way can we attain liberation. the work with the demon the initiates of the fourth path, which is the path of the astute man, choose to work with the devil on the process of the dissolution of their i. the tenebrous ones violently attack anyone who works in the dissolution of their i; this is why even though they are not demons they are, however, usually surrounded by demons. when non-initiated clairvoyants see a man like this

WESTERN MANDALAS OF TRANSFORMATION SR AL

e to create any talisman on a wednesday, because one of the things mercury rules is the making of seals and pentacles. prayers and intention following the qabalistic tradition, the neophyte should do some form of preparation, such as the qabalistic cross and banishing ritual given in much of the golden dawn literature (see bibliography, or one could simply pause and say a prayer for a blessing of the work. here are two ancient benedictions given in the of occult philosophy, book 4 (p. 62-3, attributed to agrippa, but probably written by one of his students: 1. after the casting of the circle of protection, repeat the biblical phrase "thou shalt purge me with hyssop, o lord and i shall be clean; thou shalt wash me and i shall be whiter than snow" 2. then light the incense attributed to the

values of the kameas so that you can begin to experiment and see for yourself how valuable this magical system can be. it is foolish to think that one can make magic by simply drawing a line on a page and forgetting about it. there must be associations that mean something to subconsciousness, and there must be concentration, devotion, and practice for consciousness and will to become aligned with the work that the subconscious is activating via the symbol. correspondences: mystical names and numbers of daath/pluto asterisks) denote god-names. 11: mystical number of daath 11: 11th path between kether and chokmah 11: there are 11 sets of pairs of the hebrew letters 11: avd, ode: fire, firebrand; the fire of the magic of lvx("that od force, which still from female fingertips burnt blue" e. b

f certain colors, depending on certain conditions (such as stress, health, even what a person is presently thinking. this auric field is often called the bioplasmic body, and is thought to comprise only one layer of the aura. in other words, it is not nearly as fully developed as what can be seen clairvoyantly. for an excellent examination of newer developments using science and clairvoyance, see the work of dr. shafica karagulla (1967, who diagnosed many of her patients with the aid of psychics who could read auras. another interesting development in energy photography is called the schlieren system, now used by a number of doctors to study heat convection currents of the body. in this heat envelope or halo can be seen not only many shimmering colors, but actual bacteria, which seems to b

golden dawn magicians used tones in connection with the tattwas designs, but they certainly facilitate their usefulness, perhaps in an exponential way. colors and sounds are themselves actual forces, not stagnant dead things in our world. they are very potent tools for the serious occult student. all ancient magical traditions have used sounds or mantras as part of their meditation practice, and the work of dr. hans jenny, who developed a science known as cymatics, has visually demonstrated that oscillating frequencies in the audible range create patterns that mimic cellular division and spinal function. we now know that energy is propagated through space in the form of electro-magnetic waves. the whole spectrum of electro-magnetic energy contains seventy or more octaves, beginning at one

WHO ARE THE DRACONIANS

these beings have towards humans is incredible and they will do anything to destroy the human. the "reptillian" did state under questioning that the "greys" are their slaves. the "greys" are the ones that carry out the abduction's, implants and other task the "reptillian" masters order them to do. i was told that the "reptillians" rarely come out and are seen. they make their "grey" slaves do all the work and all the visitation's. but once in awhile a reptillian will do some work that needs to be done with humans. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (43 of 68 [8/25/2000 17:20:00] the "reptillians" are human shaped and formed. but beyond that, they have a leathery type skin which appears as either snake like or scale like. getting

everal different kinds of both greys and reptilians, but for now i will simply refer to them as single groups. both groups live on this planet or beneath its surface and in space. they have been here for a long time. the greys are also 'working' for reptilians, relative to the abductee as an individual and to the human race as a whole. they have been used by the reptilians as the middlemen, doing the work and exposing themselves to us on behalf of and instead of the reptilians (although reptilian-based, the 'saurian' grays are less visibly so, which is why they have been chosen to interface with abductees- branton. the greys are consistently referred to as a mercenary force. some reptilians- eat [humans] like we eat chicken. in the united states, there are rumors of great, underground food

WICCA WITCHCRAFT TODAY

s usually nine feet in diameter, unless made for some very special purpose. there are two outer circles, each six inches apart, so the third circle has a diameter of eleven feet. when drawn, this circle is carefully purified, as also are all who celebrate the rites. watches attach great importance to this, for within the circle is the gods' domain. it is necessary to distinguish this clearly from the work of the magician or sorcerer, who draws a circle on the ground and fortifies it with mighty words of power and summons (or attempts to summon) spirits and demons to do his bidding, the circle being to prevent them from doing him harm, and he dare not leave it. the witches' circle, on the other hand, is to keep in the power which they believe they can raise from their own bodies and to prev

line of priests and priestesses of an old and probably stone age religion, who have been initiated in a certain way (received into the circle) and become the recipients of certain ancient learning. at times the church ignored the witch; but when the papacy became firmly established the priests treated the cult as a hated rival and tried to persecute it out of existence. the puritans also took up the work with glee, and between them they practically succeeded. from the eleventh century onwards the church had a number of dangerous rivals. the manichean doctrines were widespread in southern europe; these had many different sects but they lived peacefully side by side. they were largely synonymous with the catharists. they had their own bishops and deacons, and had great reverence for their '

ane mira operantes, meridie vero cunctis viribus prorsus destituti in subterraneis domunculis pro timore latuerent. by highland tradition every chief's family had attendant dwarfs who were thought of as uncanny or fairy folk. they were nearly naked, hairy, and of immense strength; they were mighty archers and were mischievous, fond of dancing and music and able to work magic. they usually did all the work at night english literature, too, refers to them; milton's 'lubber fiend' nightly churns the cream, and this and other tasks are sung about in shakespeare's midsummer night's dream. in later times perhaps stories of pet monkeys became mixed up with these legends and the whole was made into fairy stories. sir walter scott refers to the aboriginal or servile clans, and describes them as 'ha

hts scattered all over europe. there were also about twenty-five thousand priests and serving brothers, who do not seem ever to have been persecuted. so seemingly about forty thousand people dived underground and disappeared, as the witches did later. one curious point about this persecution is that the templar priests were never charged. if there is any truth in charges 3 and 7, it could only be the work of the priests. it was said they addressed the thief on the cross, which would probably have meant barabbas- surely an unlikely person to turn into a god. another story was that they called christ a thief because he claimed to be the son of god when he was the son of man. if they had said the liar or the pretender on the cross it would have made sense. actually, i think there is no doubt

to hide his fears. here lies his hope; for, though he neither has freedom nor understands it, it is his ideal. this involves setting up a standard of conduct based upon knowledge and truth and not upon revealed guidance' it would seem that the greek priest or teacher would take a man as he was and fit a code to him, instead of torturing him to comply with a predetermined ethic, thus anticipating the work of c.j. jung, whose method is always to build from whatever elements of belief he finds in a patient a system of personal myth which becomes a rationale for his conduct. any lessening of the impulse to impose herd-standards of behaviour has, says brend 'always met with bitter opposition, and it is not to be lessened by setting out the failure of modern society with its wars, sicknesses, p

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

ce it first came into being? he, the first origin of this creation, whether he formed it all or did not form it, whose eye controls this world in highest heaven, he verily knows it, or perhaps he knows not. selections from: robert o. ballou. world bible. new york, the viking press, 1944. p. 32. 231 the sayings of the hindus (from the bhagavad-gita) sri krishna: you have the right to work, but for the work s sake only. you have no right to the fruits of work. desire for the fruits of work must never be your motive in working. never give way to laziness either. perform every action with your heart fixed on the supreme lord. renounce attachment to the fruits. be even-tempered in success and failure. work done with anxiety about results is far inferior to work done without such anxiety, in the

hou the lord, o my soul. praise ye the lord. selections from: the authorized version (king james) of the holy bible (psalm 8) o lord our lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. out of the mouths of babes and sucklings thou ordained strength because of thine enemies, that thou mightest still the enemy and the avenger. when i consider thy heavens, the work of thy fingers; the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? for thou has made him a little lower than the angels, and has crowned him with glory and honour. thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beast

with the broad canopy of heaven above me, and the giant arms of the forest trees for my shelter, than to be born in palaces or marble, studded with pillars of gold! nature will be nature still, while palaces shall decay and fall in ruins. yes, niagara will be niagara a thousand years hence! the rainbow, a wreath over her brow, shall continue as long as the sun, and the flowing of the river while the work of art, however carefully protected and preserved, shall fade and crumble into dust! george copway (kahgegagahbowh) ojibwe sacred earth the character of the indian s emotion left little room in his heart for antagonism toward his fellow creatures. for the lakota, mountains, lakes, rivers, springs, valleys, and woods were all finished beauty. winds, rain, snow, sunshine, day, night, and ch

old man paused, and in reply he tossed the starfish far out into the water. after a while he spoke, it makes a difference to this one. 287 the island with two churches collected by sam adams, o.d.a.l, gr, be. a welshman was shipwrecked upon a deserted island for twenty years before a rescue party finally discovered him. the welshman was delighted at his rescue, but wished to show his rescuers all the work that he had done. he had missed civilization greatly, so he had cut down several trees in order to build a village. there was a bank, a theatre, a pub, a hotel, a jail and two churches. when the rescuers saw the two churches they asked him why he had built two churches. he smugly replied, you see the one on the left? that s the one i don t go to! the wit and wisdom of islam sufism is a ge

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ge will be, and what his fate may be at the judgement. four persons should offer up thank offerings; he who returns safe from a sea voyage, he who has safely crossed a desert, he who has recovered from an illness, numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott and he who is released from prison. these are referred to in psalm cvii. four men have died from original sin, the work of the serpent, for they themselves did no ill; benjamin, amram, the father of moses, jesse, the father of david, and chilah the son of david. sabbat 55. 2. at the end of the passion fast every hebrew should drink 4 glasses of wine, even if the price robs him of other necessaries. the talmud says that only 4 men had entered paradise (pardes, the garden of holiness; this meant the state of

uor coronati lodge of freemasons, which has a corresponding membership numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott of 3000 brethren. the present author is a past master of this lodge of literary freemasons. the four masters of ireland of the first half of the 17th century compiled a history of ireland from b.c 2242 to a.d. 1616. 58. magic squares were first known by the work of a greek, emanuel moscopulos, still existing in mss. of the 16th century in the national library of paris. cornelius agrippa then gave the planetary squares, which have been many times copied in subsequent books. from a more mathematical point of view, they have been much studied in france by m. bachet and m. frenicle, m. poignard of brussels and de la hire. m. de la loubere gives infor

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

, a source of communion and sacredness for those who love to read. at this point, the line of reasoning has been developed enough so that the formula of in search of lost time, the alchemical key to unlock its meaning, may be announced. this augmented place, which we feel and which may be inaccessible, but which is constantly promised to us, is presented by the preposition we find in the title of the work, a preposition that indicates continual movement: a la recherche we are always in search. in this way, the place remains an open one, and it is not closed off within the revolution of selves it is time embodied. 326 given that embodied time is configured in the space of memory an insight that proust connects to the indissociable symbiosis between the sensible and the sensed implied in the

path mandates, therefore, that the reader attend the cadence of mem through the channel of ozen. the homilist begins by interpreting the verse a prayer of the prophet habakuk through rapture, tefillah la-havaquq ha-navi al shigyonot (hab 3:1: a prayer [tefillah] it should have been praise [tehillah! rather [it is to instruct that] he who turns his heart from matters of this world and contemplates the work of the chariot [mistakkel be-ma aseh merkavah] will be received before the holy one, blessed be he, as if he prayed all day, as it says, a prayer of the prophet habakuk. and what [is the meaning of] through rapture [al shigyonot? as it says, be rapt in her love constantly [be-ahavatah tishggeh tamid (prov 5:19. to what does this refer? the account of the chariot.5 in this citation, prayer

24. 76. craig, on the mind-dependence, pp. 129 145; sherover, are we in time? pp. 123 139; dastur, dire le temps, pp. 55 71, and the english translation of the first edition, telling time, pp. 17 35. on the presentation of the three modalities of time as active forms of psychic life, see loewald, essential loewald, pp. 43 52, 138 147. my gratitude to michael oppenheim for drawing my attention to the work of loewald. 77. merleau-ponty, phenomenology of perception, p. 414. 78. carr, interpreting husserl, p. 197. 79. plato, timaeus 37d. see the analysis by harris, time and eternity, pp. 464 482. on time and eternity in the thought of plotinus, see also jonas, gnosis und sp tantiker geist, pp. 289 312; smith, eternity and time, pp. 196 216; nikulin, plotinus on eternity, pp. 15 38; turetzky

ching in light of the twelfth-century milieu. see also the parenthetical comment of schafer, jewish mysticism, p. 18, that the obviously christian context (emphasis in the original) of sefer ha- bahir hasn t been explored at all. for another attempt to highlight the marian dimension of kabbalistic representations of shekhinah, see green, shekhinah, pp. 1 52. alas, green, too, neglected to mention the work i have done that focuses on the complex relationship between christian imagery and kabbalistic symbolism in general or the analysis of the bahiric symbolism in particular. 45. on the sense of disgust related to a presumed physical birth of the son of god, which would entail both the pollution of the seminal flux and the impurities of the womb, see the extensive analysis in cuffel, filthy

1910. zohar hadash. edited by reuven margaliot. jerusalem: mosad ha-rav kook, 1978. philosophical and secondary sources abe, masao. a study of dogen: his philosophy and religion. edited by steven heine. albany: state university of new york press, 1992. bibliography 267. zen and comparative studies. edited by steven heine. honolulu: university of hawai i press, 1997. abraham, nicolas. rhythms: on the work, translation, and psychoanalysis, collected and presented by nicholas t. rand and maria torok. translated by benjamin thigpen and nicholas t. rand. stanford: stanford university press, 1995. abrams, daniel. the boundaries of divine ontology: the inclusion and exclusion of metatron in the godhead. harvard theological review 87 (1994: 291 321. abulafia, anna sapir. christians and jews in th

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

rence the sigil of calling by michael w. ford 2001 lucifer sigil by shemyaza. the isolate self, independent and awakened from the fall: lucifer is regarded as the bringer of light, knowledge and perception. reason and insight born from experience, this is the essence of the fallen archon. the higher essence of saturn, lucifer is the union of the angelic with the demonic, the daemon eternal. while the work of the sabbatic path is one of the self being cloaked in darkness and shadow, the initiate within illuminates a light brighter than any star. this is the very essence of lucifer, the promethean fire of independence and willed self perception. this sigil, in it s own unity is the fire of the black flame, the fulgurous flash from which brought the unity of daemon and man to create a divine

WORKING CEPHALOEDIUM VERSION 1

scribed. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four- fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the rob es& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an

ith its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of t

of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on th

WORKING CEPHALOEDIUM VERSION 2

described. ra hoor khuit sends forth a ray of light as a sword. the fortress is his aeon of 11 towers for abrahadabra. within is aiwaz with 93 or 220. about it is 666 in four-fold form. the scarlet woman bears cup& sword, riding the beast& iacchaion follows with his rod. thus far concerning the card xvi. now then followeth a consideration of the vestments of the artists. of the robes& insignia of the work. 1. the scarlet woman shall wear the scarlet abbai: for it is (a) proper to her (b) proper to mars (c) proper to aries, wherein the sun is exalted. she shall bear a golden cup for wine, blood, or poison& be girt with a sword, as it is written in the "book of the law" she shall wear a girdle of white or of mixed colours. in her hair she shall wreathe her serpent. 2. the beast shall wear an

ith its janus-head of man& woman& its four snakes for his weapons. 3. iacchaion shall wear the black robe lined with gold, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of t

of the law" 2. i, etc, as before etc. swear: that as soon as the comment is ready, i will take the book& cause it to be printed, bound& issued in the manner ordained in the book itself, though i leave myself without money to buy my next meal to these oaths, i called nuith! hadith! ra hoor khuit! as witnesses thereof. i then invoked aiwaz to aid me to keep them& in all other ways soever to forward the work. 2.20 a.m- i therefore open my ms. of the comment. dec. 15. we seem to have been harassed by minor illnesses, so much as to be actually crippled; in fact i have been practically obliged to keep to my bed& alostrael will take the divination concerning the working. how shall we proceed? li. fire of fire: this seems to mean that a new current may be expected. this new current turned up on th

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

the heavens, and as a handmaiden let her serve them "one season, let it confound another, and let there be no creature upon or within her one and the same. all her members let them differ in their qualities, and let there be no one creature equal with another "the reasonable creatures of earth, or man, let them vex and weed out one another; and their dwelling places, let them forget their names "the work of man and his pomp, let them be defaced. his buildings, let them become caves for the beasts of the field! confound her understanding with darkness "for why? it repenteth me that i have made man "one while let her be known, and another while a stranger. because she is the bed of a harlot, and the dwelling place of him that is fallen "0 ye heavens, arise! the lower heavens beneath you, le

il men, and more that may be spoken or uttered to man" special power of the prince "who, being the prince, chief minister and governor under right noble king bnapsen didst (to my seer) appear in the most terrible manner with fiery flaming streams and saidst 'i know the door of death' and the glory of god has shaken the walls of the ungodly" genesis: 2, vs. 2-3 "by the seventh day god had finished the work he had been doing; so on the seventh day he rested from all his work. and god blessed the seventh day and made it holy, because on it he rested from all the work of creating he had done" see figure 88 for the diagram of the seven days of creation applied to the 7-branch candlestick. 126 127 invocation to the planetary kings of the bonorum "0 puissant and right noble king (name) and by wha

glands and to changes to the various meridians, which help to align the various subtle bodies and change the third chakra to a power base. with this function alone, crystal gazing has many unusual benefits and helps relieve mental stress and forms of depression, though black quartz is recommended more than the smoky variety. in fact, if the reader does not experience any direct visionary results, the work in plain meditation alone will give many benefits indeed. on a personal note, i prefer small, jet-black obsidian balls, which also have an extraordinary effect that not only alleviates tension, but generally gives the whole system a shot in the arm. like many other types of crystal balls, it also aligns the mental and emotional bodies and strengthens the various meridians throughout the b

reason for making this contact should be written down if the contact be divinity. e. purification, consecration, circumambulation with lotus wand. f. invoking rituals of higher forces to aid work, using lotus wand. g. invocation of divine white brilliance (lvx signs. h. formation of the astral link through the seals and table. i. vocal announcement of intent. j. invocation of necessary forces of the work. k. one then seeks the vision one requires to appear. l. the use of rational mind must be employed to test the vision, i.e, recognition signals. m. first evaluation of the procedure so far. n. see l. o. let the shewstone give further information. p. see l. q. evaluation of information given. r. further questions, or a different method of approach in the astral. s. see l. t. final analysis

sonal enochian experiences have actually been recorded. most of the information published today came from golden dawn work and that of crowley, both set down almost a century ago. very little has been published since. the golden dawn work is contained in the enochian square working, published in the flying rolls lectures of the order (see astral projection, magic and alchemy, published by weiser. the work of crowley is given in his book entitled the vision and the voice. the actual purpose of this type of work has, sadly, never been discussed in full before. before we actually get into this discussion, the definition of astral projection must be explored. today, there are two major divisions of thought on this important subject. the first considers that when one projects into an enochian s

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

lpful vicar as lay reader, and being a trained organizer with dynamic enthusiasm, built round this silent power station a cultural society which was given the name of "havelock work (havelock north being the name of the village they were in. its purpose being to encourage the talent of the musical, dramatic, and literary people who were attracted to it. a magazine, the forerunner, as the organ of the work was set up and printed by hand in the gardiner's home, and later in a room next to the blacksmith. the village hall was built in which weekly concerts and plays were given. the culmination of the dramatic work was a shakespearean pageant. after two years of strenuous activity, harold large returned to london with the work so well organized, that the group was able to carry on. the silent

part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and because they devoted much time to the healing of those sick and possessed who resorted to them, they initiated four others, viz: fraters r.c (the son of the deceased father's brother of c.r.c, c.b. a skillful artist, and p.d, who was to be cancellarius; all being germans except la, and now eight in number. their agreement was: 1. that n

body, and the faculties of the spirit body. because if you can once get the great force of the highest to send its ray clean down through the neschamah into the mind, and thence into our physical body, the nephesch would be so transformed as to render you almost like a god walking this earth. the ruach, then, has to undergo a certain check and suffering in order to attain its apotheosis, which is the work of our adept. in the fully initiated adept, the nephesch is so withdrawn into the ruach, that even the lowest parts of these two principles cease to become allied to the body and are drawn into the first six sephiroth. this is again brought out in the obligation, where you say "i pledge myself to hereby give myself to the great work, which is so to exalt my lower nature that i may at leng

nto thee, 0 lord of the vineyard; thou turnest back the worker in evil, and causest the vine to bear fruit; for thou hast shed the blood of thy desires" 3rd ad "0, grant unto me a path whereon i may pass in peace, for i am just and true. i have not spoken lies wittingly, nor have i done aught with deceit" 2nd ad. puts out red light in centre. ch.ad "i have glorified thee on earth, i have finished the work which thou gayest me to do; the glory which thou gayest me i have given them, that they may be one" 2nd ad "homage unto thee who art beautiful at morn and at eve: the never resting stars wing hymns of praise unto thee: the stars which never fail glorify thee, for thou art dead unto sin" 3rd ad "0, grant unto me a path wherein i may pass in peace, for i am just and true. i have not spoken

ing the caduceus, symbol of healing, infused with the spirit of his higher self at the preceding equinox. he is therefore marked out for redemption, whether we look on him as the spirit of the earth or as that of man living on the earth. emphasis must be laid on the fact that the willingness to receive the new spiritual influx must first be demonstrated by man before the higher powers can perform the work of transmutation in him. this is the reason why the four officers wait silently till kerex faces them. he, as it were, impels the spiritual powers of his soul to turn outwards towards the vast cosmic force, which at the equinox sends new life and strength into the world of men. this new life is broken up into four streams of power before it reaches man. with a prayer and adoration, each o

Return to Occult Library Index



Related Matches
abraham active adam adept adonai age ages air alchemical altar amen ancient angel angels aspirant aspirants astral beast beasts bible birth black blood blue brother brotherhood buddhism builders ceremonial ceremonies chaos child children christ christian church circle cold conscious consciousness cosmic creation creator cross crowley crown darkness dead death degree degrees deity demons desires devil disciple divine divinity doctrine earth east ego egypt egyptian elements elemental energy energies enochian equinox esoteric eternal eternity evil existence eye familiar father fear fire five flesh force forces form forms formation masonic freemasonry masonry gnostic gnosis god gods goddess gold golden greek healing heart heaven heavens hebrew hell hermetic hierarchy history holy human humanity india initiate initiates initiation intelligence invocation isis jesus kabbalah qabalah key king kingdom knowledge living lodge london lord luciferian lucis magic magick magical magician manifest manifestation masters material matter meditation mental mercury michael mind mirror modern months moon moses mother mysteries mystery mystic mystical natural nature neophyte north occult order organization osiris pentagram people physical plane planetary planet possession power powers priest psychology ra re reality red religion religious rite rites ritual rituals rose rosicrucian sacred satan scarlet school sea secret secrets sephiroth serpent set seven sexual sigil sigils sin society solar solomon sons sorcery soul souls south sphere spirit spirits spiritual star stars state states stone stones sun supreme sword symbol symbols symbolic symbolism teaching temple thousand three tradition traditions tree truth tuat universal universe wand war water waters west white wisdom witch witches witchcraft women world worlds worship yoga


http://www.hollywoodinsiders.net
MWLibCreator Ver.2 By:Michael Wynn