Michael Wynn's Occult Reference Library
THE WORKING

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ual for bringing someone comfort can be performed without a prior divination. it can also be performed at any time and place of convenience for you, as long as you know that you will not be disturbed during the ritual. the supplies you will need for this ritual are a purple candle and an incense of your choice. for example: water golden aura frankincense step 1 98 begin with an l.b.r.p. to purify the working area. step 2 perform the middle pillar ritual to raise energy. step 3 if working in a group of two or more persons, hold hands and face each other. say the following: our (my) love is right. our (my) love is might. our (my) love is light. it grows stronger everyday, when we (i) give it away to a _in need. we (i) will feed love, truth, and knowledge."say this 3, 7, 9, 13, or 21 times. p

circle spread divination, let's examine the motives for doing it. the circle spread divination was given to the outer order by the second order of the hermetic order of the golden dawn. it was given for a very important reason, that reason being that no person should begin magical practices without some prior divination as to the cause, the effect, the surrounding circumstances and the nature of the working at hand. many times we think our thoughts are noble, when in fact we are being influenced by negative energy. the circle spread divination method was designed with the guidance of angelic beings to help one reach a state of understanding exactly who they are, what their motives are, what influences surround them, and what influences surround the situation. even if you believe your moti

4 7 INITIATION CEREMONY

zabaoth, i now proclaim that you have been duly advanced to the grade of philosophus and that you are lord (lady) of the 27th, 28th and 29th paths. hiereus: honoured frater, as a member of this important grade, you are eligible for the post of hiereus. when a vacancy occurs you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached. to study thoroughly the mysteries which have been unfolded to your view, in your progress from the humble position of a neophyte. so that yours may be not the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bri

ABRAMELIN2

and perfume the place, as before said. i do not however write this, so that you may hereby, as well as by the use of certain of the symbols described in the third book, work evil; i have in no way written them down for such an end; but only that you may understand the full perfection of this art, and what we can herewith perform. for the evil spirits be exceeding prompt and exceeding obedient in the working of evil; it is to be wished that they were as much so for the good. however, take heed that you be upon your guard. and remember, that as there is a god to write these aforesaid symbols, there is no particular preparation necessary of pens, of ink, and of paper; nor yet of elections of particular days, nor other things to be observed, which the false magicians and enchanters of the dev

of goodwill, among the which the most difficult by far is to make yourself beloved by religious persons.130 chapter xxi (to transform oneself, and take different faces and forms) in this transmutation, which is rather a fascination, the method of operating is as follows: take the symbol in your left hand, and with it stroke your face. now were it some (ordinary) necromancer who was transformed by the working of some diabolical art, he would soon be discovered (by you. it of abramelin the mage 105 is certain, however, that if he who operateth be instructed in the true and sacred magic, like yourself, that he131 could produce no effect upon you; because against the grace of the lord, by whomsoever received, no operation can take effect, whether for good or for evil; but should such be diabol

ADEPTUS MINOR INITIATION

lly the five grades of the first order, to the revolution of the powers of the pentagram, and also the five preparatory examinations for this grade. it is written 'his days shall be 120 years' 120 divided by 5 equals 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further, 120 equals the number of the 10 sephiroth multiplied by that of the zodiac, whose key is the working of m and the four elements typified in the wand which i bear (chief, second, and third adept enter the vault consecutively, chief passes to the east of the pastos facing west. second adept goes to the south facing north. third adept goes to the north facing south (officers all raise their wands to form a pyramid over the pastos and altar) chief "let us analyze the keyword. i" second "n

ALEISTER CROWLEY ACROSS THE GULF

and gifts of oxen, so that the courts of the temple could not contain them: and gifts of slaves, as it were a mighty army. then i withdrew myself; and taking counsel with the wisest of the priests and of the architects and of the sculptors, i gave out my orders so that the temple might duly be builded. by the favour of the god all things went smoothly enough; yet was i conscious of some error in the working; or if you will, some weakness in myself and my desire. look you, i could not forget the page 20 gulf.txt veiled one, my days of silence and solitude with her, the slow dawn of our splendid passion, the climax of all that wonder in her ruin! so as the day approached for the consecration of the temple i began to dread some great catastrophe. yet all went well- perhaps too well. the prie

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

kur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of th

ALEISTER CROWLEY LIBER CHANOKH

le in the dee mss; that is, some letters match the 1584 great table as delivered by av, some match the 1587 version as reformed by raphael, and some disagree with both these but agree with the great table that can be constructed from the names of the parts of the earth as imposed by god of liber scienti using their characters on the table of watchtowers (as regards the last, i should note that in the working of 2nd june 1584, a week after the original delivery of the great table (tfr p. 188, dee asked ave as concerning the diversity of certain words in these tables and those of the portions of the earth delivered by nalvage, what say you? and was told the tables be true. possibly it follows a golden dawn correction of the tablets. 8: it is stated (see, e.g. the working of 26th june 1584, t

reat table will read dialoia on the 1584 and 1587 tables (or the version in chanokh. james in his table of ayres gives a slightly different character which will give dialioa. liber lxxxiv 41 22: every letter in paraoan is a living fire; but all of one quality and of one creation; but unto n is delivered a viol of destruction, according to that part that he is of paraoan the governour. ave, during the working of 2nd july 1584 (tfr p. 188. previously (p. 176) ave remarked of the reversed p in the first watchtower, for beginning there it will make the name of a wicked spirit. 23: thus in the equinox publication. james typeset of liber scienti has orcanir which is consistent with the 1584 great table; however, reading the appropriate sigil off the table as given in plate iii will give orancir

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ied) and meditate upon them until you have fully assimilate not only the matter under immediate consideration, but the general method of qabalistic research and construction. note how new cognate ideas arise to enrich the formula. 666 letter no. f aug. 20, 1943 cara soror, do what thou wilt shall be the whole of the law. let me begin by referring to my letter about the motto and make clear to you the working of this letter. in this motto you have really got several ideas combined, and yet they are magic without tears get any book for free on: www.abika.com 20 really, of course, one idea. fiat, being 811, is identical with iao, and therefore fiat yod might be read not only as "let there be (or "let me become, the secret source of all creative energy, but as "the secret source of the energy

l in greek 2* in the original in greek. 3* in the original in hebrew. 4* in the original in hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and phallos, which is the same idea in different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yesod, and hod you are simply writing down some of the ideas which pertain to the numbers 10, 9, and 8 respectively. naturally, there is a great deal of

ALEISTER CROWLEY THE LOST CONTINENT

labour, and so serves the magicians in their experiments, and the governor of all for his sustenance. none by the way is ever wasted. for example, a tunnel was drilled completely through the earth and filled with zro, and it is said that by this tunnel the atlanteans escaped. this working, whether with or for zro, requires two persons at least at any one time and place. great heat is generated in the working, and the bodies of the workers are therefore sprinkled heavily with the black phosphorus, which is incombustible. this black phosphorus, poisonous to the servile race, becomes innocuous to anyone who has been in any way impregnated with zro. this itself, in its first stage, is as dangerous as electricity of high voltage. the reverence attached to zro is unbounded. at one time it was hy

, hydrogen, opium, gas itself--that the original ideals were changed for others more limited and more practical--or at least more immediately realizable. nor is this view unsupported by testimony of a sort "great and glorious, rays of our father the sun, says one of the poets of atlas "are they within us. let us call them forth by utterance that is not uttered, by the gesture that is not made, by the working that is above all working, for they are great and glorious, rays of our father the sun. then from our bride that waits for us in the nuptial chamber, green in the green west, blue in the blue east, exalted above our father in the even and in the morn, spring forth our heirs and our hosts, to greet us in the darkness. dim-glimmering are our gardens in the light of the seed of light; the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

" as if it were a small boy and i its nurse. this was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of myself. the two ideas came together with a snap, and i understood the machinery of a man's delusion that he is a teapot. these two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind. further developments of this vision emphasized the identity between the universe and the mind. the search for similes deepened. i had a curious impression that the thing i was looking for was somehow obvious and familiar. ultimately it burst upon me with fulminating conviction that the simile for which i was seeking was the nervous system. i exclaimed "the mind is th

ALEISTER CROWLEY EQ I 5

e thus to adjust and to alter the sankh'aras of our natures? if a part of our mental machinery "will" use up our energy wrongly "will" let our energy leak into wrong channels, how are we to cure it? let us take another example from the world of mechanics. there is a certain part of a locomotive which is called the slide-valve. it is a most important part, because its duty is to admit the steam to the working parts of the engine: and upon its accurate performance of this work the whole efficiency of the locomotive depends. the great difficulty with this slide-valve consists in he fact that its face must be perfectly, almost mathematically, smooth; and no machine has yet been devised that can cut this valve-face smooth enough. so what they do is this: they make use of the very force of the s

ALEISTER CROWLEY EQUINOX EQ I 2

d have known them; themselves attributed their greatness to these experiences, and i really do not see why admittedly lesser men should contradict them. i hope to argue this point at greater length when i am better documented; but at the very least, these states are of the most extraordinary interest. even as insanities, they would demand the strictest investigation from the light they throw upon the working of the brain. but as it is! all the sacred literature of the world is full of them; all the art and poetry of all time is inspired by them; and, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains of light; nothing but what quacks exploi

ALEISTER CROWLEY EQUINOX EQ I 3 2

magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant magus of art shall act as kerux in the circumambulations; he shall preside over the brewing of the hell-broth in the midst of the circle: he shall repeat such invocations as may be necessary at the command of the magus of art: and he shall prepare beforehand the place of the working. the magus of fires shall preside over all magical lights, fires, candles, incense &c: he shall perform the invoking and consecrating rituals at the command of the magus, and he shall consecrate the temple by fire, and shall consecrate all fire used in due form. the magus of waters shall preside over all the fluids used in the operation; over the water and the wine, the oil and the mil

rst order, and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and and 120 divided by five yields 210 twenty-four, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. 4 for a further account of these see "the elemental calls of dr. dee" in sloane mss, british museum. illustration on page 211 described and aproximated "diagram 64. the lotus wand" the top of the wand is crowned by a stylized half-open lotus flower (see regardie's "the golden dawn" for a detailed description) benea

cripts he cites are in the british museum, in elizabethan english! power to operate and pursue the operation; and a sick man can neither be clean and pure, nor enjoy solitude; and in such a case it is better to cease."33 the true and best time of commencing this operation is the first day after the celebration of the feasts of easter at about the time of the vernal equinox. the time necessary for the working is six months, so that should it be commenced on march 22, it would end on september 21. the six months is divided into three periods of two months each "first period "every morning precisely a quarter of an hour before sunrise enter your oratory, after having washed and dressed yourself in clean clothing, open the window, and then kneel at the altar facing the window and invoke the na

ALEISTER CROWLEY EQUINOX EQ I 3

und or place selected for the performance of the invocation. 151 f. the invocation of the higher powers. pentacle formed by the concentric bands, name and sigil therein, in proper colours; is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force, to be further directed or differentiated in the process of the ceremony "announcement" aloud of the "object" of the working, naming the spirit or spirits 8 "doctrine and ritual of magic" p. 195 which it is desired to evoke. this is pronounced standing in the centre of the circle, and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit wrapped in a black cloth or covering is now placed within the circle, at the point corresponding to the west, representing the can

s visible manifestation. if he be "not" thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit "from the place of the "throne of the east" and this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer &c. but if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer unto the great gods of heaven to grant unto him the force "necessary correctly to complete that evocation" he is then to take back the sigil to between the pillars, and repeat the former processes "when assuredly that spirit will begin to manife

ace of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a "potent invocation of the spirit" unto visible appearance; having previously placed the sigil on the ground, within the circle at the quarter where the spirit appears. this invocation should be of some length, and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice (if consonant with his nature. the magician then proclaims aloud that the spirit n hath been duly and properly evoked, in accordance with the sacred rites. 154 u. the magician now addresses and invocation unto the lords of the plane of the spirit to compel him to perform that which

er invocation. g. formulating clearly the idea of becoming invisible: the formulation of the exact distance at which the shroud should surround the physical body; the consecration with water and fire so that their vapour may begin to form a basis for the shroud. 157 h. the beginning to formulate mentally a shroud of concealment about the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. operator stands in the place of the hierophant at this stage: placing his left hand in the centre of the triangle, and holding in his right the lotus wand by the black end, in readiness to concentrate around him the shroud of darkness and mystery (n.b_ in this operation as in the two others under the dominion of

of the divination. e. the preparation of all things necessary, and the right understanding of the process so as to formulate a connecting-link between the process employed and the macrocosm. 163 f. invocation of the higher: arrangement of the scheme of divination, and initiation of the forces thereof. g. the first entry into the matter: first assertion of limits and correspondences: beginning of the working. h. the actual and careful formulation of the question demanded: and consideration of all its correspondences and their classification. i. announcement aloud that all the correspondences taken are correct and perfect: the diviner places his hand upon the instrument of divination: standing at the east of the altar, and prepares to invoke the forces required in the divination. j. solemn

means thou shalt arrive at a knowledge of another's secrets, thou shalt respect and not betray them. hb:heh book v alchemical processes. a. the curcurbite or the alembic. b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the matter to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials &c, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and in silence. g. the beginning of the actual process: the regulation and restriction of the proper degree of heat and moisture to be employed in the working. first evocation followed by fir

o be closed. i. the curcurbite or egg philosophic 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 165 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 aries band (for that in aries 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

amine it astrally till there is the astral appearance of the thickest possible blackness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient: but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing "further" concerning the working at this stage, but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note: for the evocation of this spirit use the names, forces, and correspondences of saturn "when" the mixture be sufficiently black, then take the curcurbite out of the balneum mariae and place it to the north of the

t, still keeping the vessels in the same relative positions, but removing the tablets of the elements from the altar, then substitutes one of kether. this must be white with golden charges, and is to be placed on or within the white triangle between the vessels. he then addresses a most 10 see "liber o" the equinox, vol. i. no. 2. solemn invocation to the forces of kether; to render the result of the working that which he shall desire, and making over each vessel the symbol of the flaming sword. this is the most important of all the invocations; and it will only succeed if the alchemist keepeth himself closely allied unto his higher self during the working of the invocation and of making the tablet. and at the end of it, if it have been successful, a keen and translucent flash will take th

ALEISTER CROWLEY EQUINOX EQ I 4

but stop a man's breathing but for a few minutes and life becomes extinct.123 the air oxydises the blood, and it is the clean red blood which supports in health the tissues, nerves, and brain. when we are agitated our breath comes and goes in gasps, when we are at rest it becomes regular and rhythmical. in the "hatha yoga pradipika" we read: he who suspends (restrains) the breath, restrains also the working of the mind. he who has controlled the mind, has also controlled the breath. if one is suspended, the other also is suspended. if one acts, the other also does the same. if they are not stopped, all the indriyas (the senses) keep actively engaged in their respective work. if the mind and pr na are stopped, the state of emancipation is attained.124 121 "bhagavad-g ta" vi, 34, 35. 122 th

serpents and central rod of the caduceus are in yoga represented by the ida, pingala and sushumn. the wings closed, to the ajna-lotus; open and displaying the solar disk, to the sahas ra chakkra. having purified himself, he understands the perfect life; being a doer of holiness, he is a knower of holiness; having practised truth, he has become accomplished in the knowledge of truth. he perceives the working of the inner law of things, and is loving, wise, enlightened. and being loving, wise and (147) enlightened, he does everything with a wise purpose, in the full knowledge of what he is doing, and what he will accomplish. he wastes no drachm of energy, but dies everything with calm directness of purpose, and with penetrating intelligence. this is the stage of masterly power in which effo

ALEX SANDERS THE KING OF THE WITCHES

ence and magic. alex had to manage all this outside working hours. the house in which he lived had no bathroom and as the abramelin instructions demanded daily ritual bathing, he had to buy himself a tin bath. his bathwater had to be emptied so that no other person touched it, which meant frequent trips to the lavatory in the back yard. when he felt he had mastered the understanding of the magic, the working of the rituals and the self-preparation, he chose a date for the ceremony: the easter holiday when he would have three full days off work, the exact time required for the purification rites. the ceremony was preceded by a nine-day fast when he could eat no food and drink nothing stronger than orange juice. although the preparations were new to him, there was much in the ritual comparab

what you said. 68. ifyeu are condemned, fear not. 69. the brotherhcod is powerful and will help you to escape if you stand steadfast, but if you betray ought there is no hope for you in this life or in that to come. 70. be sure, if steadfast you go to the pyre, drugs win reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be.of wax so that they may be broken at once or melted. tj. have no sword unless your rank allows it. 74. have no namesor signs on anything. 7s. write the. names and sigp,s on them in ink before consecrating them and wash it off immediately afterwards. 76. let the colour of the hilts tell which is whic

st to his pelvis. she repeats the acts with a dish of wine, and then kisses the three places. after removing his blindfold and cords, she kisses him and picks up her sword. seven other witches each take a weapon from the altar, ready to pass to the high priestess so that she, in tum, can hand it to the initiate. he passes them back to her and she replaces them on the altar 'i now present you with the working tools of a witch. they are also the magic weapons. first, the magic sword. with this thou canst form all magic circles, dominate, subdue, and punish all rebellious spirits and demons and even persuade angels and good spirits. with this in your hand you are the ruler of the circle 'next i present the athame, this is the true witches' weapon and has all the power of the magic sword 'next

ALEXANDRIAN BOOK OF SHADOWS OCCULT

led by sekhet sophia. layout& html by atho sabbats yule candlemas vernal equinox beltane midsummer lammas michaelmas (fall equinox) hallowmass various notes notes on earth element notes on water element notes on fire element notes on air element witches' wheel ways of making magic power properly prepared the meeting dance of calls the cone of power of the ordeal to get the sight to leave the body the working tools making tools to make anointing ointment various instructions the witches' round the laws the old law 1. the law was made and ordained of old. 2. the law was made for the wicca, to advise and help in their troubles. the wicca should give due worship to the gods and obey their will, which they ordain, for it was made for the good of wicca as the worship of the wicca is good for the

id. 67. 68. if you are condemned, fear not. the brotherhood is powerful and will help you to escape if you stand steadfast, but if you betray aught there is no hope for you in this life or in that to come. 69. be sure, if steadfast you go to the pyre, drugs will reach you, you will feel naught. you go to death and what lies beyond, the ecstasy of the goddess. 70. tools 71. to avoid discovery, let the working tools be as ordinary things that any may have in their houses. 72. let the pentacles be of wax so that they may be broken at once or melted. 73. have no sword unless your rank allows it. 74. have no names or signs on anything. write the names and signs on them in ink before consecrating them and wash it off immediately afterwards. 75. 76. let the colours of the hilts tell which is whic

moistened finger to just above pubes, right breast, left breast, and above pubes again. h moistens fingertip with wine and anoints the same three places, saying: h: i consecrate thee with wine, h: i consecrate thee with my lips [kiss as above] priest[ess] and witch, c is now unbound and the blindfold removed by h and assistant of same gender. new initiate is welcomed by coven, then presented with the working tools. as each tool is named, h takes it from the altar and passes it to the initiate with a kiss. as each tool is finished with, the assistant takes it from the initiate [kiss] and replaces it upon the altar. h says: h: now i present to thee the working tools, first, the magic sword, with this, as with the athame, thou canst form all magic circles, dominate, subdue and punish all rene

ng: h: i consecrate thee with oil. and again with wine, saying: h: i consecrate thee with wine,?td> and lastly kisses candidate in the same pattern: h: i consecrate thee with my lips, high priest(ess) and magus (witch queen. the blindfold and cable-tow are now removed and the initiate is congratulated by coveners. h. takes up magic sword from altar, saying: h: you will now show the use of each of the working tools in turn. first the magic sword (s (initiate silently redraws circle and returns sword with a s) h: second the athame (s (initiate silently redraws circle and returns sword with a s (initiate again recasts circle in silence (s &nbps; h: third, the white-hilted knife (s (initiate inscribes pentagram in new white candle. s) h: fourth, the wand (s (initiate circumambulates presenting

you. go not far afield at first, and 'tis better to have one who is used to leaving the body with you. a note: when, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, think of your feet. this will cause the return to take place. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. the working tools there are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to borrow or obtain an athame. so having made your circle, erect an altar. any small table or chest will do. there must be fire on it (a candle will suffice) and your book. for good results incense is best if you can get it

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

through the human, up to what may be logically posited (even if it may not be demonstrated) to be superhuman consciousness. the next question which will face us will be, what lies back of all these factors? is there, behind the objective form and its animating intelligence, an evolution which corresponds to the "i" faculty, to the ego in man? is there in nature, and in all that we see around us, the working out of the purpose of an individualised self-conscious being? if there is such a being, and such a fundamental existence, we should be able to see somewhat his intelligent activities, and to watch his plans working towards fruition. even if we cannot prove that god is, and that the deity exists, it may be possible to say, at least, that the hypothesis that he exists is a reasonable one

ng an allegorical interpretation. what is the occult truth underlying this curious story? simply that the truth about the fall of the spirit into matter is conveyed by means of a picture to the infant mentality of man. the process of the converging of these lines is a twofold one. you have the descent into matter of the entity, of the central life, and the incarnation of spirit, and then you have the working up, out of matter, of that life or spirit, plus all that has been gained through the utilisation of form. by experimenting with matter, by dwelling within the form, by the energising of substance, by the going out of the garden of eden (the place where there is no scope for necessary development, and by the wandering of the prodigal son in the far country, you have the various stages w

s vicissitudes and happenings upon the planet. often we consider the affairs of the world as due to human activity. the world war, for instance, is frequently regarded as the result of human mistakes and frailties. perhaps this is so, for undoubtedly economic conditions and human ambitions may have been very largely concerned in bringing it about; but perhaps, also, it may have been partly due to the working out of the purpose of the great central life, whose consciousness is not as yet our consciousness, who has his own plans and purposes and ideals, and who, perhaps, also makes his experiments with life. on his vaster scale, and on his own high level, this planetary spirit is learning to live, is learning to contact, and is likewise expanding his consciousness; he is himself at school, j

ster scale, and on his own high level, this planetary spirit is learning to live, is learning to contact, and is likewise expanding his consciousness; he is himself at school, just as you and i are at school. so again, it may be with the solar system, and so with events of such magnitude that they escape our ken altogether. perhaps there are occurrences within the solar system which may be due to the working out of the plans of the deity or logos, that central life who is the energising source of all there is within the solar system. i do not know, but it makes an interesting line of thought for us, and it does no harm to speculate if the effect is to give us a- 44- the consciousness of the atom copyright 1998 lucis trust broader vision, a wider tolerance, and a greater and wiser optimism

of their group; and the difference between them and other atoms of the human family is that they are now group conscious, they have a wider horizon, a group recognition, and a larger purpose. at the same time they do not lose their self-consciousness, nor their own individual identity, and their own spheroidal life remains, but they put the whole force and energy which flows through them not into the working out of their own plans, but into an intelligent co-operation with the greater life of which they are a part. such men are few and far between, but when they are more in number, then we can look for a change in world conditions, and for that time to arrive, of which st. paul speaks when he says "there should be no division in the body, but the members should have the same care one for a

, or one member be honoured, all rejoice with it..it is the same god which worketh all in all. there are diversities of gifts but the same spirit; there are differences of ministries (or service) but the same lord" when we are all group conscious, when we are all aware of the purpose which lies back of manifestation upon our planet, when we are consciously active, and throwing all our energy into the working out of group plans, then we shall have what the christian calls the "millennium" now, if you have in the evolution of the atom of substance, and the human atom, these two stages, if they are the basis of all future development, then within the planetary atom you will have the same two stages, that in which the planetary life is working out his own plans, and a later one in which he fal

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

nt of the microcosm along cosmic lines. the man is taught the meaning of himself; he comes to know himself as a complex, complete unit, a replica in miniature of the outer world. in learning the laws of his own being, comes comprehension of the self, and a realisation of the basic laws of the system. secondly: instruction is given as to the macrocosm, the amplification of his intellectual grip of the working of the cosmos. information as to the kingdoms of nature, teaching as to the laws of those kingdoms, and instruction as to the working of those laws in all kingdoms and on all planes is given him. he acquires a deep fund of general knowledge, and when he reaches his own periphery he is met by those who lead him on to encyclopaedic knowledge. when he has attained the goal, he may not kno

all initiates measure not up to this standard may be ascribed to several things, but the note they sound should be on the side of righteousness; the recognition of their own shortcomings which they will evidence will be sincere and public, and their struggle to conform to the highest standard will be known, even though perfection may not be achieved. initiates may, and do, fall, and thereby incur the working of the law in punishment. they may, and do, by this fall injure the group, and thereby incur the karma of readjustment, having to expiate the injury through later prolonged service, wherein the group members themselves, even though unconsciously, apply the law; their progress will be seriously hindered, much time being lost in which they must work out the karma with the injured units

ourth initiation. through the entire loosing of the initiate from all trammels in the three worlds and the breaking of all bonds of limiting karma, the vision this time is greatly extended, and it might be said that for the first time he becomes aware of the extent of planetary purpose and karma within the scheme. his own personal unimportant karma being now adjusted, he can give his attention to the working off of planetary karma, and the far reaching plans of that great life who includes all the lesser lives. he not only is brought to a full recognition of the purposes and plans for all the evolutions upon his own planetary scheme, the earth, but also there swings into the radius of his apprehension that planetary scheme which is our earth's complement or polar opposite. he realises the

cil chambers of his own hierarchy, but is permitted entrance also when agents from other planetary schemes are in conference with the lord of the world and the two great departmental heads. at the fifth initiation the vision brings to him a still more extended outlook and a third planetary scheme is seen, forming with the other two schemes one of those triangles of force which are necessitated in the working out of solar evolution. just as all manifestation proceeds through duality and triplicity back to eventual synthesis so these schemes, which are but centres of force in the body of a solar logos, work first as separated units living their own integral life, then as dualities, through the interplay of force through any two schemes, thus aiding, stimulating and complementing each other

nisation with a religious basis. 3. by sanat kumara working through the mahachohan. by the wielding of the rod of power the magnetic focal points of those great organisations which affect the civilisation and the culture of a people are brought into coherent activity- 77- initiation, human and solar copyright 1998 lucis trust all physical plane organisation governmental, religious, or cultural is the working out of inner forces and causes, and, before they definitely appear in physical manifestation, a focalisation if it might be so expressed of these influences and energies, takes place on etheric levels. the organisation of the freemasons is a case in point. it has two magnetic centres, one of which is in central europe. in all the cases cited, the lord of the world was the officiating a

the master" it is the sonship to a being higher than our logos, of whom we may not speak. it is the great controlling path of karma. the lipika lords are on this path, and all who are fitted for that line of work, and who are close to the logos in a personal intimate sense, pass to the path of absolute sonship. it is the path of the special intimates of the logos, and into their hands he has put the working out of karma in the solar system. they know his wishes, his will and his aim, and to them he entrusts the carrying out of his behests. this group, associated with the logos, forms a special group linked to a still higher logos. chapter xix rules for applicants there are certain aphorisms and injunctions which the applicant for initiation needs to study and obey. there is a great distin

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

ame, the truths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much-needed safeguard against that quality of the concrete mind which constantly tends to produce sectarianism. at the very beginning of the joint effort and after careful consideration it was decided between the tibetan (d.k) and a.a.b. that she as the working disciple on the outer plane should shoulder as much as possible of karmic responsibility on that plane, and that the teaching should go to the public over her signature. this involved the burden of leadership in the esoteric field and precipitated attack and condemnation from persons and organisations whose positions and activities were more piscean and authoritarian. the entire platfo

ed. a word of warning should here be interpolated: just as it is not possible upon the physical plane for the physical vehicle fully to express the total point of development of the ego or higher self, so it is not possible even for the ego fully to sense and express the quality of spirit. hence the utter impossibility for human consciousness justly to appraise the life of the spirit or monad. b. the working of the flame divine under the law of synthesis a generic term which will be seen eventually to include the other two laws as subdivisions. c. the subsequent result of forward progressive motion a motion which is rotary, cyclic and progressive. the whole matter dealt with in this treatise concerns the subjective essence of the solar system, not primarily either the objective or spiritua

garden of eden, the land of physical perfection. surface radiation demonstrates, after distribution, as planetary prana. in man. the organ of reception is the spleen through its etheric counterpart. after distribution over the entire body via the etheric network it demonstrates in surface radiation as the health aura. seventh. thus in all the three bodies will the resemblance clearly be seen, and the working out in perfect correspondence is easily demonstrable: prana of the solar system the solar system entity manifesting..the solar logos. body of manifestation..t. he solar system. receptive centre..pole of the central sun. surface radiation or emanation..solar prana. movement produced..systemic rotation. distributive effect..solar etheric radiation (felt cosmically- 47- a treatise on cosm

b. the pleiades, c. the great bear. i would here point out the connection or correspondence in this statement to an earlier one made when speaking of solar radiation, and the channels through which it can be felt. these currents or radiations we call a. akashic. b. electrical. c. pranic. in considering the occult meaning of what is here suggested, one point in elucidation may be imparted, leaving the working out of the other two relationships to the student. the pleiades are- 88- a treatise on cosmic fire copyright 1998 lucis trust to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love aspect, of the logos (who is himself the heart of one about whom naught may be said) so the pleiades are the feminine opposite of brahma. think this

he body egoic is developed, the nucleus of life at the centre increases its radius of control until the whole is brought under rule and government. 3. his life activity or the extent to which at any given time he demonstrates self-consciousness, or controls his threefold lower nature. 4. his sevenfold inner economy; the development of his seven principles. 5. his eventual internal synthesis under the working of the three laws from the seven into the three and later into the one. 6. his group relation. 7. his development of consciousness, of responsiveness to contact, involving therefore the growth of awareness. a heavenly man.3(91) a. each heavenly man is likewise to be seen as spheroidal in shape. he has his ring-pass-not as has the atom and the man. this ring-pass-not comprises the entir

f men, and the electrical force of that subplane is already being adapted and utilised by man in the assistance of the mechanical arts, for methods of transportation, for widespread illumination, and in healing. these four adaptations of electricity- 187- a treatise on cosmic fire copyright 1998 lucis trust 1. for mechanical uses, 2. for transportation, 3. for illumination, 4. in healing, are but the working out on the physical plane of paralleling utilisation of buddhic electrical force. it might here be asked why colour primarily is spoken of as the buddhic manifestation of electricity. we are employing the word "colour" here in its original and basic sense as "that which veils" colour veils the sevenfold differentiation of logoic manifestation and, from the angle of vision of man in the

the angle of electrical polarity and not from sex as understood in connection with the physical body. venus is negatively polarised, and hence it became possible for a mysterious absorption by the earth of venusian force. again in this connection the question of sex may serve to elucidate. the karmic tie between the two heavenly men one in a positive incarnation and the other in a negative caused the working out of an old debt and a planetary alliance. light flashed forth in lemurian days in a number of great groups of the human family when these two opposite poles made electrical connection. it needed the joint work of the two heavenly men, working on buddhic levels (the fourth cosmic ether) to bring about the blazing forth of the light of manas in the causal groups on the fifth cosmic ga

all the chains by their numbers, and to drop the names as at present used: 1. neptune. 2. venus. 3. saturn. 4. earth. 5. mercury. 6. mars. 7. jupiter. it is necessary here to take the opportunity to sound a note of warning to students in connection with the charts which have been inserted in the treatise. they depict only one cycle in logoic evolution, and cover only the present greater period in the working out of which we are engaged. they might be roughly described as embracing that period in the system which began for us in the middle of the third root-race of this round and continues until the period called "the judgment" in the coming fifth round. when that time comes our planetary logos will have attained the initiation which is his present goal; the fifth round of the venusian sche

odied by a kumara, as has been hinted earlier. this marks the resolution of the six-pointed star finally into the five-pointed star; this is a great mystery, and concerns primarily the heavenly man of our scheme, and only incidentally the groups within his body of etheric manifestation. it will, therefore, be apparent that if all manifestation is the embodiment in form of a cosmic conception, and the working out of it in concrete shape, manas or intelligence is a basic factor of the process and the means whereby the link is made between the abstract and the concrete. this is already realised to be true in connection with man, and it is equally true of cosmic entities. as man progresses towards the heart of the mystery he awakens to a realisation that the aim of evolution for him is to buil

cessity of form-taking. a hint here in connection with the microcosm may help: when the microcosm has transcended the three worlds of matter and has become the five pointed star, he passes into the consciousness of the monad, or pure spirit, via the fourth plane of buddhi. for him the buddhic plane is the plane of karmic correspondence. on it he enters into the sphere of conscious co-operation in the working out of karma for a heavenly man, having- 234- a treatise on cosmic fire copyright 1998 lucis trust completely worked out his personal karma in the lower three spheres. the student whose intuition suffices can work out the planes which correspond to the buddhic plane, for a heavenly man and for a solar logos. this will only be possible if the concept is extended to cosmic levels and bey

animal forms will die out and become extinct. to supply the wants of man, through disease, and through causes latent in the animal kingdom itself, much destruction will be brought about. it must ever be borne in mind that a building force is likewise a destroying one, and new forms for the animal evolution are, at this time, one of the recognized needs. the immense slaughter in america is part of the working out of the plan. the inner life or fire which animates the animal groups, and which is the life expression of an entity, will, under this seventh influence, blaze up and burn out the old, and permit the escape of the life, to newer and better forms. our subject for immediate consideration concerns the deva evolution, and the effect of the incoming ray upon them. the first point to be n

ALICE A BAILEY05 THE LIGHT OF THE SOUL

the fourth initiation. raja yoga makes him an adept and leads him to the portal of the fifth initiation. both lead to liberation, for the arhat is released from the cycle of rebirth but raja yoga liberates him to complete service and freedom to work as a white magician. bhakti yoga is the yoga of the heart, of the astral body. karma yoga has a specific relation to physical plane activity, and to the working out into objective manifestation of all the inner impulses. in its ancient and simplest form it was the yoga of the third or lemurian root race and its two best known expressions are: a. hatha yoga, b. laya yoga. the former has specifically to do with the physical body, its conscious (not subconscious and automatic) functioning and all the various practices which give man control over

ing the liberating process. 13. so long as the roots (or samkaras) exist, their fruition will be birth, life, and experiences resulting in pleasure or pain. the predominant work of the occult student is the manipulation of force, and the entering of that world wherein forces are actively set in motion which result in phenomenal effects. he has to study and comprehend practically and intelligently the working of the law of cause and effect, and he leaves off dealing with effects and centres his attention on their producing causes. in relation to himself, he comes to realise that the primary cause of the phenomenon of his objective existence in the three worlds is the ego itself, and that the secondary causes are the aggregate of those fundamental egoic impulses which have led to the develop

rent difference between the pairs of opposites, spirit and matter. both the factors are "at peace" essentially until brought into conjunction and both resist each other and produce friction and suffering when united in time and space. patanjali points out that this pain is comprehensive, covering past, present and future. 1. consequences. pain is brought about through the activity of the past and the working out of karma as it is expressed in the adjusting of mistakes, the paying of the price of error. the settling of past obligations and debts is ever a sorrowful process. certain past eventualities necesitate present conditions both of heredity, environment and type of body, and the form, both of vehicle and group relations, is painful to the soul, who is confined thereby. 2. anxieties. t

nd adds to the veil of ignorance. every time that the "weight of the imagination" is thrown on the side of the real nature of the self and turned away from the world of the not-self, the illusion is lessened, the delusion becomes weakened, and ignorance is gradually superseded by knowledge. 35. in the presence of him who has perfected harmlessness, all enmity ceases. this sutra demonstrates to us the working out of a great law. in book iv. sutra 17, patanjali tells us that the perception of a characteristic, of a quality and of an objective form is dependent upon the fact that in the perceiver similar characteristics, qualities and objective capacity are to be found. this similarity is the basis of perception. the same truth is hinted at in the first epistle of st. john where the words are

f vibration, b. the nature of its rhythm, c. the amount of light which it permits to manifest, d. its occult colour. 2. symbolic nature. every object is but the symbol of a reality. the difference in the development of the forms which symbolize or embody that reality is the guarantee that at some future date all the symbols will achieve the fruition of their mission. a symbol is an embodied idea, the working out in objective existence of some life. this is the consciousness aspect and two great revelations are latent in every symbol or form- 145- the light of the soul copyright 1998 lucis trust a. the revelation of full consciousness, or the streaming forth of that response to contact which is potential or differing as yet in all forms but which can and will be carried forward to the full

back to the true facts anent divine manifestation and emphasizes the three aspects through which every life (from an atom of substance to a solar logos) expresses itself. the great law of cause and effect and the entire process of evolutionary unfoldment are recognized and that which is, is seen to be the result of that which has been. similarly that which will later eventuate is recognized to be the working out of causes set in motion in the present, and thus the cycle of development is seen to be one process existing in three stages. these three stages in the three worlds of human unfoldment correspond to the three dimensions, and students will find it interesting to work out these analogies of the various triplicities, remembering that the third aspect (intelligent substance, the holy g

ours three are seen, then the road is freed from that which might obstruct. when thoughts call not to forms and when no shadows are reflected, the thread provides a way direct from the circle to the center. from that point of rest, no return is possible. the term of necessary experience in the three worlds is at an end. no karma then can draw the freed spirit back to earth for further lessons, or the working out of prior causes. he may, however, continue or resume his work of service in the three worlds, without ever really leaving his true home in the subtler realms and higher spheres of consciousness. 23. union with others is to be gained through one-pointed meditation upon the three states of feeling compassion, tenderness and dispassion. some understanding of this will come if the stud

is free from desire, produces "identification with" and has no binding effects in the three worlds. dispassion has more of a mental quality than the other two. it might be noted that dispassion brings in the quality of lower mind, tenderness is the emotional result of dispassionate compassion and involves the kamic or astral principle, whilst compassion concerns also the physical plane for it is the working out into physical manifestation of the two other states. it is the practical ability to identify oneself with another in all the three world conditions. this union is the result of the egoic oneness brought down into full activity in the three worlds through meditation- 158- the light of the soul copyright 1998 lucis trust 24. meditation, one-pointedly centred upon the power of the ele

functioning activity. it is the characteristic of spirit, and demonstrates purpose and control. through the unfolding and use of the heart centre the love-wisdom aspect is similarly brought into use and the love of god is seen working out in a man's life and work. for the mind of god is love, and the love of god is intelligence, and these two aspects of one great quality are brought into play for the working out of his will and purpose. of this the christ was the outstanding example to the occident, as krishna was to india, and this has to be reflected and manifested also in every man. 35. experience (of the pairs of opposites) comes from the inability of the soul to distinguish between the personal self and the purusa (or spirit. the objective forms exist for the use (and experience) of t

tence, there to bring to fruition as many of those seeds, as under the law, he can handle or deal with in any one life. these are the subjective germs which produce the form in which they fructify, mature and come to completion. if the karmic seeds are black, the man will be grossly selfish, material, and inclined to the left hand path; if black-white, they will carry him into a form suitable for the working out of his obligations, of his debts, duties and interests and the fulfilling of his desires; if they are white they tend to build that body which is the final one to be destroyed, the causal body, the temple of solomon, the karana sarira of the occultist. that body, at the final liberation, is itself destroyed and naught then separates the man from his father in heaven, and nothing ke

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

y attuned to the higher states of consciousness. again, if we start the day with the focussing of our attention on spiritual things and on the affairs of the soul, we shall live the day in a different manner. if this becomes a habit, we shall soon find our reactions to the affairs of life changing and that we are beginning to think the thoughts that the soul thinks. it then becomes the process of the working of a law, for "as a man thinketh so is he" next, we shall endeavor to find a place that is really quiet and free from intrusion. i do not mean quiet in the sense of freedom from noise, for the world is full of sounds and as we grow in sensitiveness we are apt to find it fuller than we thought, but free from personal approach and the calls of other people. i should like here to point ou

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

not seen- 42- a treatise on white magic copyright 1998 lucis trust the door which should be entered is unrecognized and the man remains in the state of constant indecision. what, then, must be done? one of two things: first the aspirant can follow his inclination and choose that line of action out of the residue of possible lines which seems to him the wisest and the best. this involves belief in the working of the law of karma and also a demonstration of that firm decisiveness which is the best way in which his personality can learn to abide by the decisions of his own soul. it involves also the ability to go forward upon the grounds of the decision made, and so to abide by the results without forebodings or regrets. secondly, he can wait, resting back upon an inner sense of direction, kn

force, contained in the divine expression and the solar angels, the agnishvattas of the secret doctrine and of a treatise on cosmic fire belong in their form aspect to this line- 60- a treatise on white magic copyright 1998 lucis trust thus humanity serves, and in the development of a conscious aptitude for service, in the growth of a conscious understanding of the individual part to be played in the working out of the plan and in the rendering of the personality subject to the soul, will come the steady progress of humanity towards its goal of world service. may i speak a word here so as to make this consummation a practical goal in your life? harmful magnetic conditions, as the result of man's wrong handling of force are the causes of evil in the world around us, including the three sub

our, and concentrate upon the plan. by this time some progress in group realization has surely been made, and less interest in the separated self has been gained. more faith in the good law which guides all creation to ultimate perfection has been visioned without doubt, and, through this vision, has come the capacity to take one's eyes off the affairs of individual experience, and fasten them on the working out of the purpose for the whole. this is the objective and the goal. breadth of vision, inclusiveness of understanding and a widened horizon are the preliminary essentials to all work under the guidance of the hierarchy of adepts; the stabilizing of the consciousness in the one life, and the recognition of the basic unity of all creation has to be somewhat developed before any one can

n incident upon high endeavour. they must develop the capacity to recognize those who are sent to help them in the work. they must above all watch against failure to keep in touch with the higher self and with the master. another point that has to be remembered is that the problem to be solved by all who are seeking to co-operate with the great white lodge has four objects in view. first, that in the working out of the plan there is also the working out of karma. this karma is not merely individual nor purely national, but is part of the total working out of world karma. second. another object is the preparing of an instrument for service in the inauguration of the new age during the next two hundred years. the integration of a group of knowers and of mystics is going on steadily in all pa

, where he merits the recognition of a master, and yet have obligations and duties to work through which would handicap him for active service in some particular life. this the master has to consider and this a man's own ego also considers. the result quite frequently at this time is that (perhaps unconsciously to the physical brain) a man will shoulder a great amount of experience, and undertake the working out of an abnormal amount of responsibility in one particular life, in order to free himself for service and chelaship in a later life. he works then at the equipping of himself for the next life, and at the patient performance of duty in his home, his circle of friends, and his business. he realises that from the egoic standpoint one life is but a short matter and soon gone and that b

on) to work in the forces of matter, and with the forms which hold all souls in prison. this is the occult significance of the misunderstood words, death and destruction. of this type, the devil is the great prototype. the second ray aspirant who builds his dweller and permits its steady and increasing control becomes a "deluder of souls. he is the true anti-christ, and through false teaching and the working of so-called miracles, through hypnotism and mass suggestion he draws a veil over the world and forces men to walk in the great illusion. it is interesting to note that the work of the devil, the imprisoner of souls, is beginning to lose its power, for the race is on the verge of understanding that true death is immersion in form, and that matter is but a part of the divine whole. the

e, of directed control, and of force utilisation towards specific ends. here the magician takes his stand and through the medium of his force or energy body performs the magical creative work. one point is rather abstrusely dealt with in this rule, but it clarifies, if the words are studied with care. at the close of the rule we are told that when "water, land and air meet" there is the place for the working of magic. curiously in these phrases the idea of location is omitted and only the time equation considered- 144- a treatise on white magic copyright 1998 lucis trust air is the symbol of the buddhic vehicle, of the plane of spiritual love, and when the three above enumerated (in their energy aspects) meet, it is indicative of a focussing in the soul consciousness and a centralisation o

onstant turmoil and frequent ill-health of the beginner in the occult life. he senses the law, he realises the need of raising his key, and frequently he begins with mistakes. he starts to build anew his physical body by diet and discipline, instead of working from the inner outward. in the careful discipline of the mind and the manipulation of thought-matter and in transmutation of emotion comes the working out on the physical plane. add to the two above, physical plane purity as to food and manner of life, and in seven years time the man has built for himself three new bodies around the permanent atoms. 2. the form of the environment. this is really the evolutionary working out of the involutionary group soul. it relates to our contacts, not just exterior, but on the inner planes as well

rom the wheel of birth is brought about and a man is freed from the necessity to reincarnate. then the horoscope as now understood proves futile, untrue and useless and the term sometimes used, but wrongly 'the horoscope of the ego or the soul' means nothing. the soul has no individual destiny, but is submerged into the one. its destiny is the destiny of the group, and of the whole; its desire is the working out of the great plan, and its- 170- a treatise on white magic copyright 1998 lucis trust will is the glorification of the incarnated logos. i would like to suggest to students that they procure if possible the science of the emotions by bhagavan das. it is an able treatise on the astral and sentient body, and deals with the factors that most nearly concern the aspirant as he faces the

nate fear. it lies in what is called cosmic evil a high sounding phrase, conveying little. it is inherent in the fact of matter itself and in the play of the pairs of opposites soul and matter. the sentient souls of animals and of men are subconsciously aware of factors such as: 1. the vastness and therefore the sensed oppression of the whole. 2. the pressure of all other lives and existences. 3. the working of inexorable law. 4. the sense of imprisonment, of limitation, and of consequent inadequacy. in these factors, growing out of the manifested process itself and persisting and growing in potency during the ages, are found the causes of all modern fear and the basis of all terror, above all that which is purely psychological and not just the instinctual fear of the animal. to concretise

ty. these forces, playing upon the human race, affect the most sensitive; they in their turn affect their environment and gradually a momentum is established which sweeps through a race or a nation, through a period or a cycle of years, and produces conditions of profound depression and of mutual distrust. it causes a sad self-absorption and this we term a panic or a wave of unrest. the fact that the working out may be military, economic, social or political, that it may take the form of a war, of a religious inquisition, of financial stringency or international distrust is incidental. the causes lie back in the blue prints of the evolutionary process and are governed even if unrealised by the good law. 2. astral polarisation. just as long as a man identifies himself with his emotional bod

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

he old commentary puts it thus "when the hour arrives wherein the light of the soul reveals the antaskarana (the bridge between the personality consciousness and the soul consciousness, a.a.b) then shall men be known by their knowledge, be coloured by the despair of desire unappeased, be divided into those who recognise their dharma (meet all implied obligations and duties) and those who only see the working out of karma, and from the very nature of their need find light and peace at last" christianity is primarily a religion of cleavage, demonstrating to man his duality and so laying the foundation for future unity. this is a most needed stage and has served humanity well; the purpose and intent of christianity has been definite and high, and it has done its divine work. today it is in th

aking to teach the newer psychology in this treatise, and so show to man what is his equipment and how well suited he is to the work for which he has been created, and which he has as yet failed to comprehend. the force and the effect of the seventh ray influence will, however, reveal to him the magical work, and the next twenty five hundred years will bring about so much change and make possible the working of so many so-called "miracles" that even the outer appearance of the world will be- 59- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust profoundly altered; the vegetation and the animal life will be modified and developed, and much that is latent in the forms of both kingdoms will be brought into expression through the freer flow and the more i

and give an occasional hint. each of them has a few, a very few, probationers in training, to take the place of chelas who pass on to initiation, but beyond these two groups, during this century, they do no personal work, leaving the many aspirants to the care of lesser initiates and chelas. even their work and their personal chelas at this time are much restricted, and word has been sent out to the working disciples in the world to stand on their own feet, to use their own judgment and not handicap the masters at this time of intense strain and danger by attracting their attention needlessly. the world issues today are of such importance, and the opportunity before humanity is so great, and the masters are so entirely occupied with world affairs and with the dominant and prominent figure

effect, and this has demanded the attention and called for the loyal cooperation of all departments of the- 108- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust world government. in all organised endeavour and in all wide schemes of construction and of work there must ever be the subordination of certain factors to other factors, and never more so than in the working out, at this time, of the hierarchical plan. if the teachings in this treatise are to achieve the purpose for which they are intended, it is essential that scattered through the occult generalities and the universal concepts there should be those points of immediate and imperative interest which will make this treatise of practical usefulness and of living application. in a treatise on

olutionary process emerge from the mass of detail in which they are lost in the immediate present and foreground. by a willingness to study the truths that are sent out, from time to time, from the occult centres of the world, and through a readiness to act on suggested hypothesis will man increase his capacity to see life whole, and be able therefore to cooperate (with power and intelligence) in the working out of the plan. i dealt above with the process, the secret and the purpose. for right understanding i shall now give you a synopsis of the information, concerning each kingdom, as it comes under consideration. 1. the mineral kingdom influence. the seventh ray of organisation and the first ray of power are the dominant factors. results. the evolutionary results are radiation and potenc

ce in the world today is harmlessness. i speak not of non-resistance, but of that positive attitude of mind which thinks no evil. he who thinks no evil and harms naught is a citizen of god's world. the following relations between the sixth and seventh rays should be held clearly in mind, and students should grasp the relation of the immediate past to the immediate future, and see in this relation the working out of god's plan and the coming salvation of the race: a. the sixth ray fostered the vision. the seventh ray will materialise that which was visioned. b. the sixth ray produced the mystic as its culminating type of aspirant- 223- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the seventh ray will develop the magician who works in the field of

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

e rightly understood, and in this demand of the crucified saviour we have the recognition of the law of justice, and not that of retribution, in an act at which the whole world stands aghast. this work of forgiveness is the age-long work of the soul in matter or form. the oriental believer calls this karma. the western believer talks of the law of cause and effect. both, however, are dealing with the working out by a man of his soul's salvation, and the constant paying of the price which the ignorant pay for mistakes made and so-called sins committed. a man who deliberately sins against light and knowledge is rare. most "sinners" are simply ignorant "they know not what they do" then christ turned to a sinner, to a man who had been convicted of wrong-doing in the eyes of the world and who h

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

er personalities. 3. the capacity to touch the plane of ideas and to bring them through into consciousness. even if these are later subordinated to selfish purpose and interpretation, the man can, however, be in touch with that which can be spiritually cognised. the free use of the mind presupposes its growing sensitivity to intuitional impression. 4. the demonstration of many talents, powers and the working out of genius, and the emphatic bending of the whole personality to the expression of some one of these powers. there is often an extreme versatility and an ability to do many outstanding things noticeably well. 5. the physical man is frequently a wonderfully sensitive instrument of the inner, emotional and mental selves, and gifted with great magnetic power; there is often resilient

y is present and where there is no power to discriminate, to analyse and to choose, there is no free will. within the vaster processes of the plan, however, as it includes the entire planetary evolution, there is, for the tiny unit, man, no free will. he is subject, for instance, to what we call "acts of god, and before these he is helpless. he has no choice and no escape. herein lies a hint upon the working of karma in the human kingdom; karma and intelligent responsibility are inextricably woven and interwoven. as we close our discussion of the three steps of individualisation, initiation, and identification, which mark the progress of the soul from identification with form until it loses itself and its own identity in a higher identification with the absolute one, let us carry our thoug

the student correctly to comprehend his own ray nature, and also whereabouts he stands in his development. one of the major faults of disciples today is the paying of too close attention to the faults, errors and activities of other disciples, and too little attention to their own fulfillment of the law of iove, and to their own dharma and work. a second failing of disciples (and particularly of the working and accepted disciples in the world at this present time) is incorrect speech conveying ambiguous meanings and motivated by criticism, or by an individual desire to shine. in olden days, the neophyte was forced into a prolonged silence. speech was not permitted. this was inculcated as a check upon physical utterance of wrong words and ideas, based on inadequate knowledge. today, the ne

who are responsible for the carrying forward of that plan. he then becomes willing to be a tiny part of a greater whole, and this attitude never varies, even when the disciple has become a master of the wisdom. he is then in contact with a still vaster concept of the plan and his humility and his sense of proportion remain unchanged. an integrated, intelligent personality is adequate to deal with the working out of the server's part in the active work of the world, provided his vision is not blurred by personal ambition nor his activity such that it degenerates into a sense of rush and a display of busy feverishness. it takes the soul itself to reveal to the poised and peaceful mind the next step to be taken in the work of world evolution, through the impartation of ideas. such is the plan

e do well to ponder on this duality 7. truth and falsehood, 8. mystical and occult knowledge, 9 the self and the not-self, 10. soul and body. many, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the disciple is to discover that which is neither of them. it is this central, intermediate way that is revealed to the initiate, through the working of the law of repulse which occultly enables him to "push with either hand, to a distance afar from his way, that which intrudes and veils the central way of light. for neither on the right nor on the left lies safety for the man who seeks that lighted way" does this sentence really mean aught to most of us? let us seek to express to ourselves in words the qualifications and name of th

ps new group of love of inclusiveness progress world servers. synthesis. soul unity the initiates. 6. the law of expansive response we can now, with great brevity, however, touch upon the sixth law and the seventh, for we will speak of them together. the other five laws have worked out into a definite activity upon the physical plane. the effect or consequences of the impulses behind them produce the working out of the purpose of the most high, and can be recognised upon the plane of phenomena. they can all be so recognised, but at this time, the conscious awareness of humanity is such that only in five instances can the effect of these laws be noted, and then only by the most advanced of the world aspirants. the disciple and the initiate can dimly begin to recognise the effect of the sixt

ribution to the whole, in order to evoke its integrating power. his motive, however, being purely selfish and material in objective, can only carry him a certain distance along the path of the higher integration. the unselfish, spiritually oriented man also integrates the various aspects of himself into one functioning whole, but the focus of his activity is contribution, not acquisition, and, by the working of the higher law, the law of service, he becomes integrated, not only as a human being within the radius of the prevalent civilisation, but also into that wider and more inclusive world of conscious activity which we call the kingdom of god. the progress of humanity is from one realised integration to another; man's basic integrity is, however, in the realm of consciousness. this is a

ent, therefore, how a new relationship and a new type of integration then becomes possible and how the mind quality of the fifth ray (critical, analytical, separative and over-discriminating) can become, what in the middle ages it used to be called, the "common sense" when this takes place, form and life are indeed one unity and the disciple uses the form at will as the instrument of the soul for the working out of the plans of god. these plans are at-one with the intention of the hierarchy. we now have five words for disciples upon the five rays to study: ray one..inclusion. ray two..centralisation. ray three..stillness. ray four..steadfastness. ray five..detachment. ray six"'i see a vision. it satisfies desire; it feeds and stimulates its growth. i lay my life upon the altar of desire th

ruer understanding of the human family- 309- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust a wiser comprehension of the human equipment, and, therefore, to an effort to bring human living into line with the basic spiritual truths. the sorry condition of the world today is not a result of the intellectual unfoldment of man as is often claimed, but it is the working out of the unalterable effects of causes, originated in the past of the aryan race. that good can come from evil, that the bad effects of man's mental laziness can be transmuted into teaching points in the future and that humanity is now intelligent enough to learn wisdom will be the result of the widespread dissemination of the academic truths of the esoteric teaching and its correct

little more than emotional animals. they live, work, suffer and fight, but have no real idea of what it means, or of where they, as a race, are going. with these latter there is little yet to be done. with the forty percent, however, much can be achieved when the new group of world servers is sufficiently coherent. notice should be taken also of the world idealists and workers, who are pledged to the working out of some ideal which seems to them to embody all that is desirable and to solve the problem as they see it around them. under this group could be placed the leaders and dictators of the world at this time, no matter by what name they call themselves. that their methods may not be desirable, is of course often true but is relatively immaterial. rightly or wrongly, they are working un

ich lie behind the group and a clear statement of those parts of the plan which are of immediate application. there must be a steady emphasis upon the reality of that which is inner and subjective (the world of real values) and upon the dynamic power of ideas as they control, and can be shown to control, all that is happening in every disturbed nation today. what is going on in the world today is the working out of ideas. as to the technique to be employed certain contrasts might be touched upon. all nations at this time are engrossed with the imposition of some idea, or group of ideas, upon their peoples. this seems to the leaders, no matter how enlightened they may be, to necessitate force in some form or another and to call for drastic coercion. this must necessarily be the case where t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the masters of the wisdom who embody the divine plan and the workers mentioned above. i do not say that they act as links between the disciple and his master for that is a direct relationship which none may touch, particularly in the more advanced stages. this second group of working disciples- 17- discipleship in the new age- volume i copyright 1998 lucis trust however, act as intermediaries in the working out of the plan in the world and they hold themselves in readiness to go anywhere when requested, thus aiding with their wisdom and experience and supplementing the capacities of the field workers, conferring with them. there are several such that are being sent expressly into the field at this time to hasten the work whenever possible and to increase the magnetic attraction of those c

her workers. this will work out in three directions: 1. in a demonstrated ability to be in telepathic rapport with me and with those with whom i am associated. 2. in power to communicate with each other at any time. 3. in sensitivity to the thoughts of humanity as a whole. can you not see, therefore, how a miniature replica of the brotherhood can be established on earth and how in decades to come the working disciples of the world, the isolated initiates in the many world organisations and the personnel of the new group of world servers will automatically respond to the telepathic sensitivity of such groups as will be found working in the many ashrams of the masters? the result of this success will not be the recognition of any particular group but it will lead to the recognition of a univ

lity and ease with which your soul can impress your brain. this tends also to make you very intuitive, though not at all psychic. it gives you again if you so choose organising power, and the use of a dynamic, spiritual will which can carry you through and over all obstacles. use it, my brother, with greater frequency not on others but on yourself and in connection with anything you seek to do in the working-out of the plan- 154- discipleship in the new age- volume i copyright 1998 lucis trust your personality ray is the second ray of love-wisdom and this enables you safely to evoke and use your first ray will, for it will then be inevitably modified by your personality focus. you will note, therefore, how this tends to make you fairly well-balanced, when you act as a personality or as a s

ld apply my words. time has to be grasped by you in its cyclic nature and in the inevitable swing of the pendulum between- 157- discipleship in the new age- volume i copyright 1998 lucis trust past and future as they both affect the present; secondly, in the adjustment which you have to make in the present in relation to these two. later, as you come to know yourself more wisely and to comprehend the working out in the present life of the established habits, qualities and tendencies brought into expression in past lives, you will find yourself increasingly being conditioned by emerging tendencies which are the effect of soul contact and soul impulse. these concern the future. you will then come to a fresh understanding of time and to a sense of the urgency and importance of each moment in

ion to you at this time by quoting to you some familiar words "in quietness and in confidence shall be your strength" have you ever noticed the occult significance of these words? quietness refers to the necessary condition of the astral or emotional body, and confidence, which is the outward expression of an inward faith, describes that of the mind. in quoting to you these words i have given you the working rules which should govern your personality life during the next few months. quietness leads to a right reflection in the quiet pool of the emotional life and this in the light of the soul. confidence is the expression of the personality faith in the fact of the soul and of the plan "faith is the substance of things hoped for, the evidence of things not seen" these desired realities, wh

tion which must be cleaned up before you can pass through the doors of purification which hide the door of initiation. more about this hindering activity i need not say, for you know well whereof i speak. i offer you the way out in four simple rules: 1. clean up your thought life. i shall not be more explicit. again i say: you know whereof i speak. 2. eliminate self-pity. all that comes to you is the working of the law and offers opportunity. cultivate happiness through understanding. i mean not jocoseness and jollity. 3. think lovingly of all and, when you have hurt anyone, right the wrong immediately and go- 364- discipleship in the new age- volume i copyright 1998 lucis trust forward with humility. 4. demonstrate will in action and live up to your own high moments. this takes effort. yo

ed up by the recognition of the relation existing between the personality, the astral body and the physical body. the physical body and the astral body are, therefore, automatically the servants of the personality. yet the relation between the sixth and the second rays is so close that the problem of your soul is not insuperable in this life. january 1938 my brother: the past few months have seen the working out of much inner tension. this has materialised upon the physical plane as a sense of real fatigue and has climaxed in a period of illness. but when inner causes have spent themselves in physical effects there then follows a period of liberation and of adjustment. my word for you is, therefore: let not the inner tension resume its sway. you might at this point rightly ask: how shall i

d. the primary task of the masters is to develop in their disciples a world sense which will enable them to see the immediate situation against the background of the past, illumined by the light of knowledge of the plan which always concerns the future except for those rare spirits who think ever in terms of the whole. the blueprints for the immediate plan are in the hands of the world disciples; the working out of these plans under the inspiration and help of the world disciples is in the hands of all accepted disciples everywhere. neither world disciples or accepted disciples are mystical visionaries or vague idealists but men and women who are intelligently and practically seeking to make the ideal plan- 533- discipleship in the new age- volume i copyright 1998 lucis trust a factual exp

he love petals of the egoic lotus. c. the astral body in its highest aspect. d. the heart centre. 3. the radiation which comes from the atmic level or the will aspect of the spiritual triad. this is the emanatory expression of the capacity of the master to enter into the council at shamballa, to register the purpose of god and to work with the plan, which is the expression, in any given cycle, of the working out of the divine will. this aspect of the master's radiatory activity is of so high a nature that only the advanced initiate-chela can register it. it is transmitted into the physical consciousness of the disciple along the following lines: a. the atmic permanent atom or the focus of the spiritual will, the first aspect of the spiritual triad. b. the sacrifice petals of the egoic lotu

ALICE A BAILEY13 PROBLEMS OF HUMANITY

place in the life of the nations and the essential dignity of man has been emphasized. humanity is being rapidly fused into one great corporate body under the influence of the law of supply and of demand which is a point to be remembered. the destiny of the race and the power to make national and international decisions, affecting the whole of mankind, is passing into the hands of the masses, of the working classes and of the man in the street. the inauguration of the labour unions was, in fact, a great spiritual movement, leading to the uprising anew of the divine spirit in man and an expression of the spiritual qualities inherent in the race. yet all is not well with the labour movement. the question arises whether it is not sorely in need of a drastic housecleaning. with the coming-in

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

father, the lord of the world upon levels of awareness of which we know nothing (as yet) which constituted the unfolding awareness of the christ upon the way of the higher evolution. this way he treads today and he began to tread it in palestine two thousand years ago. he knew, in a sense hitherto unknown to him, what god intended and what human destiny meant, and the part that he had to play in the working out of that destiny. we have paid little attention down the centuries of human thinking to christ's reaction to his own destiny, as it affected the human. we have paid small attention to the aspect of his reaction to knowledge, as it unfolded itself to him. we have been selfish and grasping in our reaction to his work and sacrifice. the word to "know (in relation to the initiate-consci

immanent in his creation; they will send it forth on the wings of hope hope for light and love and peace, for which they ceaselessly long. they will also regard it as a prayer for the enlightenment of all rulers and leaders in all groups who are handling world matters; as a prayer for the inflow of love and understanding among men, so that they may live in peace with one another; as a demand for the working out of the will of god a will of which they can know nothing and which ever seems to them so inscrutable and so all-inclusive that their normal reaction is patience and a willingness to refrain from questioning; as a prayer for the strengthening of human responsibility in order that the recognised evils of today which so distress and trouble mankind may be done away with and some vague

father's will on earth and made it possible for intelligent humanity to carry it out. hitherto, that will had been known in the father's house; it had been recognised and adapted to world need by the spiritual hierarchy, working under the christ, and thus took shape as the divine plan. today, because of what christ did in his moment of crisis hundreds of years ago, humanity can add its efforts to the working out of that plan. the will-to-good of the father's house can become the goodwill of the kingdom of god and be transformed into right human relations by intelligent humanity. thus the direct line or thread of god's will reaches now from the highest place to the lowest point, and can in due time become a cable of ascension for the sons of men and of descent for the loving, living spirit

descriptive of his threefold duties to mankind, and of the work which will be distinctive of his world service, throughout the aquarian age- 44- the reappearance of the christ copyright 1998 lucis trust let us look at these phases of his work and try to understand the significance of the responsibility which he has undertaken. some understanding is necessary if the new group of world servers and the working disciples in the world are to prepare mankind adequately for his appearing. much can be done if men will apply themselves to comprehension and to the needed subsequent activity. first, as the point within the triangle, christ becomes the awakener of the hearts of men, and the one who institutes right human relations by being simply what he is and by standing unmoved where he is. this h

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

of the hierarchy to whom that centre is the goal in the same way that the hierarchy is, at this time, the goal for humanity. shamballa is the directing centre for the hierarchy. little is really known of the will of god except by those whose function it is to interpret and express that will through love, intelligently applied. they know what the immediate purpose is and their major occupation is the working out of that will into manifestation. we have, therefore, three great centres and from them emanate three types of energy which are taking form as the three governing ideologies in the consciousness of the race. old ideologies still persist; subsidiary schools of thought are everywhere to be found; distorted interpretations and travesties of reality abound on every hand; on all sides th

ion and trouble; it may be along right lines, leading to eventual harmony and understanding; but the energy is there and must make its effects felt. as in the individual life, as the results of the play of soul energy upon the form aspect, one or other of the rays will dominate. if the person or the nation is spiritually oriented, the result of the energy impact will be good and will lead towards the working out of the divine plan, and thus be wholly constructive. where personality force dominates, the effects will be destructive and may temporarily hinder divine purpose. nevertheless, even force which is turned to destructive ends can and does finally work towards good, for the trend of the evolutionary force is unalterable, being based on the will-to-good of divinity itself. the inpourin

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

truth. several minds have registered it. it is usually stated, however, in a wide generalisation, that these people have tapped the inner thought currents or have responded to the play of the universal mind. literally and technically this is not so. the universal mind is tapped by some member of the planetary hierarchy according to his mental bias and equipment, and the immediate needs sensed by the working adepts. he then presents the new idea, new discovery, or the new revelation to the group of adepts (telepathically, of course, my brother) and, when it has been discussed by them, he later presents it to his group of disciples. among them he will find one who responds more readily and intelligently than the others and this one, through his clear thinking and the power of his formulated

plan) is dynamic in nature, and is therefore impregnated with the energy of will. 3. the plan constitutes a reservoir of energised substance, held in solution by the will of sanat kumara and embodying his intangible purpose (intangible to us but not intangible to him. 4. it is this planetary substance upon which the "impressing agents" must draw the nirmanakayas, the members of the hierarchy and the working disciples of the world, plus all spiritual sensitives of a certain degree. 5. recipients of the desired impression must become sensitive to this substantial energy. this entire proposition can be referred back to the originating thinker who brought our manifested world into being, and who sequentially and under the law of evolution is bringing to fruition the objective of his thinking

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

oint, they are not regarded as providing principles, but from the standpoint of man they do provide him with his lowest principles. they hold the same relation to the logos as the dense physical body does to man, and all that concerns the evolution of man must (in this particular place) be studied as going on within the physical, logoic vehicle. they deal with the display of physical energy; with the working out in the physical vehicle of all divine purposes, and with the physical organisation of a certain great cosmic life. particularly is this so when we view the two hierarchies under consideration. they are the lowest residue of the previous system, and the energy of that matter (liquid, gaseous and dense) which the vibration of the logoic permanent atom (on the plane adi) attracts to i

d saviour both of them with a universal mission. it is from hints such as these that the astrologer of the future will determine the type of horoscope which should be cast. two questions will then arise, requiring reasoned answers: 1. is the subject a personality, progressing around and around the wheel, perfecting self-consciousness and developing a rounded out personality through experience and the working of the law of karma, subject to the great illusion and arriving eventually at the height of personality ambition in capricorn? 2. or, is this person beginning to manifest as a soul, pouring light through dense fogs of illusion, and preparing for the major tests in scorpio, to be followed by initiation in capricorn? subsidiary questions would, for instance be: for which death is the man

produce that fusion of living energies which will be adequately potent in time and space to bring that purpose to its desired consummation. this is creation, or aries in activity. they mean also the objective appearing of the thoughtform which god has thus created and in which is embodied his desire, his will, his purpose and his plan. this is manifestation, or cancer in activity. they mean again the working out of the plan under spiritual and natural law which is evolutionary in expression; this is the goal of evolution and its expression and is steadily revealing the nature of god, for the laws under which this solar system of ours is governed are expressions of god's quality and character. this is legislation, or libra in activity. they mean, finally, the processes of initiation wherein

ded before the real truth anent reincarnation can emerge with clarity in the public consciousness. groups of souls come into incarnation cyclically- 192- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust and together in order to further the plan and permit that interplay to proceed between spirit and matter which makes manifestation possible and which extends the working out of the divine ideas as they exist in the mind of god. when the plan (as the hierarchy understands it) is more familiar in its objectives and its mode of functioning upon the outer plane of life, we shall see a complete change in the presentation of the teaching concerning the law of rebirth. we shall see more clearly the existent synthesis of: 1. the divine plan as it manifests in

ul progress of those people and peoples who seek, even if without full understanding, to work out the plans of god, proceeding in spite of each other. that is as far as the evolutionary processes have yet taken humanity and hence the critical situation now to be found. the question is: will the bull of desire or the bull of divine illumined expression succeed? this sign is an earth sign and hence the working out of the plan or the fulfilment of desire must be carried out upon the outer plane of living. this will or desire must express itself in the plane of outer living and in the environment whether it is the environment of an individual man, of a nation or of a group of nations. as you know, astrologers have long pointed out that this sign concerns the physical body among other factors

ominant emerging fact to which all that i have said bears testimony: world conditions today precipitated as they are by human greed and ignorance are nevertheless basically conditioned by the will-to-good which is the primary quality of the energies and forces coming forth from the great lives in which all that exist live and move and have their being. the law of the universe (and what is law but the working out of the purposes of these all-embracing lives, of their impulses and their plans) is to all eternity the good of the whole and naught can arrest this happening; for who can arrest the impact of these energies which play upon and through our planet. when i say this, i would at the same time point out that the attitude of many students, inevitably participants in world events, that "s

le, or along right lines, leading to eventual harmony and understanding, but the energy is there and must make its effects in any case. as in the individual life, the results of the play of the life of the soul upon the form aspect, one or other of the rays will dominate and control. if the person or nation is spiritually oriented, the result of the energy impact will be good and will lead toward the working out of the divine plan and thus be wholly constructive. where personality force dominates, the effects will be destructive and hindering to the emergence of divine purpose. nevertheless, even destructive force can and does finally work towards good, for the trend of the evolutionary force is unalterable. it can be slowed down or speeded up according to the purpose, aspiration and orien

rds good or evil. the forces of this ray work out on the seventh or physical plane the plane whereon major changes in all forms are made and on which the disciple must firmly stand as he takes initiation. this seventh ray sweeps into organised and directed activity the world of forces upon the outer sphere of manifestation, and produces the precipitation of karma, which, in this case leads to: 1. the working out into expression of all the subjective evil of the life of humanity, thus producing the world war. 2. the initiation of the planetary logos and with him of all who take their stand upon the side of the forces of light. this takes various forms as far as humanity is concerned: a. the initiation of the consciousness of the masses of men into the aquarian age, bringing them under the n

r which we have no name which was the product of the first solar system. it is one of the major assets of god, the father and also of the human monad. this is the will to action. today, as regards humanity, its highest expression is liberation through death or initiation. ray vi. the energy of devotion or of idealism. this is the will which embodies god's idea. it provides the motive power behind the working out of whatever may be the purpose of creation. what that purpose is we have not as yet the faintest idea. an ideal is related to the consciousness aspect as far as human beings are concerned. an idea is related to the will aspect. this ray embodies a dominant potency. it expresses god's desire and is the basic energy emanating from the cosmic astral plane. it conceals the mystery whic

tter) which draws them together until eventually they form one blended whole. this is a basic mystery the basic mystery of initiation and concerns the at-oning will which functions through love. its lowest expression and its most material symbol is the love between the sexes. it knows itself likewise as the transforming will because the entire evolutionary process (which is, in the last analysis, the working out of the inter-relation between god and his world, between cause and effect and between life and form) is based upon the transformation brought about by divine attraction. this enables "spirit to mount upon the shoulders of matter" as h.p.b. expresses it, and forces matter to achieve the purification which will lead it eventually to act as a transparent medium for the revelation of d

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

they all fitted into the general programme of my spiritual life and gave me a clue to world affairs. do not forget that the first phase of the world war (1914-1918) had opened; i am writing this at the close of the second phase (1939-1945. i discovered, first of all, that there is a great and divine plan. i found that this universe of ours is not a "fortuitous concurrence of atoms" but that it is the working out of a great design or pattern which will be all to the glory of god. i found that race after race of human beings had appeared and disappeared upon our planet and that each civilisation and culture had seen humanity step forward a little further upon the path of return to god. i discovered, for the second thing, that there are those who are responsible for the working out of that pl

how it is that from the position of greater knowledge and wisdom of the hierarchy certain things are known to be inevitable for the human family and certain other things are subject to our responses to developing events. what we call the second world war was not in fact karmically necessary and military warfare on the physical plane might have been avoided had certain achievements been attained. the working out of the plan by the hierarchy during the past twelve years had to include action which became impossible when humanity chose to precipitate the second phase of the great world conflict on to the physical plane in actual military warfare. this explains many things. it meant that the effective work of many members of the new group of world servers was greatly delayed. the possibility

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

and the species. 8. the law of cause and effect, called karma in the east, governs all this. karma must be regarded in reality as the effect (in the form life of our planet) of causes, deep-seated and hidden- 9- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust in the mind of god. the causes that we may trace in relation to disease and death are in reality only the working out of certain basic principles which govern rightly or wrongly, who shall say? the life of god in form, and they must ever remain incomprehensible to man until such time as he takes the great initiation which is symbolised for us in the transfiguration. all along in our studies, we shall be dealing with secondary causes and their effects, with the phenomenal results of those subjectiv

, with its chain of consequences, do you feel able to grasp the significance of what i am saying? the world of glamour is at this time so strong and the sense of illusion so potent and vital that we fail to see these basic laws in their true significance. the law of karma is not the law of retribution, as one would surmise as one reads the current books upon the subject; that is but one aspect of the working of the law of karma. the law of cause and effect is not to be understood as we now interpret it. there is, to illustrate, a law called the law of gravitation, which has long imposed itself upon the minds of men; such a law exists, but it is only an aspect of a greater law, and its power can be, as we know, relatively offset, for each time that we see an aeroplane soaring overhead, we s

are admitted in place. until they work with the etheric body and study the science of the centres, they can make little further progress. the esoteric healer knows much about the inner forces and energies and has some understanding of the basic causes of the exoteric diseases, but his ignorance of man's mechanism is deplorable, and he fails to realise two things: first, that disease is sometimes the working out into manifestation of undesirable subjective conditions. these, when externalised and brought to the surface of the human body, can then be known, dealt with and eliminated. it is well to remember also that sometimes this working out and elimination may well bring about the death of that particular body. but the soul goes on. one short life counts for very little in the long cycle

the truth of the teachings of modern psychology. psychologists have discovered (or rather uncovered) the nature of some of these forces, and their terminology in this connection is frequently more truly occult and accurate than is that of the orthodox esotericist and theosophist. it may be of interest to you if i do two things. first of all, give you some technical information in connection with the working through of the forces from the astral plane into the physical body, and then give you the effects of that working through, as they take the form owing to man's wrong use of them of disease and the many varying disorders to which man is prone. with their cure we are not at this time concerned. i am here simply laying down the structure of fact upon which we can later base our conclusion

the exclusion of the material or physical probabilities. complete- 67- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust spiritual healing will be divinely possible ultimately; but this is not materially possible at certain given moments in time and space and with people at widely differing points on the ladder of evolution. right timing and a sound knowledge of the working of the law of karma, plus a large measure of intuitive perception, are essential to the high art of spiritual healing. to this must be added the knowledge that the form nature and the physical body are not essentially the major considerations or of the vast importance that some may think. various cultists and healers usually take the position that it is of major importance that the phy

per cent of the causes of disease are to be found in the etheric and astral bodies. wrong use of mental energy and misapplied desire are paramount factors, yet with the bulk of humanity still in the atlantean stages of consciousness, only five per cent of the prevalent diseases are due to mental causes. the percentage varies with the development of the race and its evolution. disease is therefore the working out into manifestation of undesirable, subjective conditions vital, emotional and mental. 2. everything concerning the health of man can be approached from three angles: a. that of the personality life..of this we are learning much. b. that of humanity as a whole..this is beginning to be appreciated. c. that of the planetary life..of this we can know little. 3. all disease is caused by

to you that as the energy pours through the centres, via the nadis and the nerves and potently affecting the glandular system and the blood stream, the areas of the body become vitally involved and responsive. this covers, of course, the head, the throat and the torso. the energy thus despatched penetrates to every part of the physical vehicle, to every organism and to every cell and atom. it is the working of the quality of energy upon the body which induces, stimulates, removes or palliates disease. i am not here referring to the three major indigenous diseases (if i may call them that) cancer, syphilis and tuberculosis. with these i will deal later because they are planetary in scope, present in the substance of which all forms are made, and are responsible for producing a host of less

people themselves, when the reaction is so general and universal. their approach to their direful problem has been one of supplication, or of distressed complaint, or of unhappy despair. their demand has been for the gentile nations to put the matter right, and many gentiles have attempted to do so. until, however, the jews themselves face up to the situation and admit that there may be for them the working out of the retributive aspect of the law of cause and effect, and until they endeavour to ascertain what it is in them, as a race, which has initiated their ancient and dire fate, this basic world issue will remain as it has been since the very night of time. that within the race there are and have been great, good, just and spiritual men is unalterably true. a generalisation is never

imulated, produce the appearance of disease. it should be remembered that the question of the soul's choosing of a body and the type of vehicle wherein certain types of lessons can be learned and certain educative experiences mastered, is a little-understood theme. in connection with this, i would remind you that disease is often a mode of clearance and ultimately beneficent in its effects. it is the working out into manifestation of an inner undesirable factor, and when the inner and the outer causes are brought out into the clear light of day they can be handled, understood and often dissipated and ended through the tribulation of disease and suffering. but this is a hard saying. on certain types of disease. arthritis and diabetes are both diseases which have their origin in the astral b

re centralised entirely in the soul. pages 735-7. the law of attraction breaks up the forms and draws back to primal sources the material of those forms, prior to rebuilding them anew. on the path of evolution the effects of this law are well-known, not only in the destruction of discarded vehicles, but in the breaking up of the forms in which great ideals are embodied..all eventually break under the working of this law. its workings are more apparent to the average human mind in its manifestations at this time on the physical plane. we can trace the connection between the atmic (spiritual) and the physical plane demonstrating on the lower plane as the law of sacrifice and death but its effect can be seen on all five planes as well. it is the law which destroys the final sheath that separa

the structure at the time of elimination persists, but its separative life has gone. if you will think clearly about this statement, you will see that a very complete integration is now possible. the personality life has been absorbed; the personality form is still left, but it persists without any real life of its own; this means that it can now be the recipient of energies and forces needed by the working initiate or master in order to carry on the work or salvaging humanity. students would find it of value to study the three "appearances of the christ" as recorded in the gospel story: 1. his transfigured appearance upon the mount of transfiguration. that episode depicts symbolically the radiant soul, and also the three vacated bodies of the personality, and hints also at a future build

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s underlying the very structure of existence itself are preserved and developed and are held before the race as that which is ultimately ideal: 1. the recognition of hierarchical status, which is, in the last analysis, the relation of the lesser to the greater, of the weaker to the stronger and of the more experienced to the less experienced. thereby the sense of protection is developed, which is the working out of one form of the love aspect in the universe. 2. the recognition of responsibility, inherited, applied or shouldered. this is the relation of the older to the younger, of the wise to the ignorant. thereby the need of providing opportunity for the unfoldment of knowledge is developed. 3. the recognition of the faculty of forgiveness, which is, or rather should be, the expression o

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

moon of all experiences and visions. then in june turn in your full moon records along with your other work, for the helping and informing of the group members. turn them in, my brother, even if there is naught to relate but failure to register anything. i think that there is a certain vagueness in your minds as to the processes which i shall follow in dealing with this group of disciples and in the working out of the experiment hinted at earlier the experiment of group initiation. i would like, therefore, to make the whole plan clearer and indicate anew the lines along which the training given will go. this might be called the exoteric aspect of the esoteric training, for much must and will transpire upon the inner planes in the inner ashram about which nothing can be said and which will

nstantly to reflect upon the life of the ashram as it makes its impact upon their consciousness. what impact, my brother, are you individually aware of? upon this reflection must succeed a planned determination to form a constructive part of the ashramic life to which their thinking and their service have admitted them. the first faint efforts of the emergence of the spiritual will can be seen in the working out of this determination. this was followed by the fifth meditation, which has been the subject of your attention during this past year. you will have noted how the meditations have become increasingly abstract until in this last one you have been occupied with the consideration of ideas and with what those ideas can reveal when they are regarded as seed ideas, shielding or containing

et as immanent in his creation; they will send it forth on the wings of hope hope for light and love and peace, for which they ceaselessly long. they will also regard it as a prayer for enlightenment of all rulers and leaders in all groups who are handling world matters; as a prayer for the inflow of love and understanding among men so that they may live in peace with one another; as a demand for the working out of the will of god a will of which they can know nothing (this is, after all, quite true for all except initiates) and which ever seems to them so- 116- discipleship in the new age- volume ii copyright 1998 lucis trust inscrutable and so all-inclusive that their normal reaction should be patience and a willingness to refrain from questioning; as a prayer for the strengthening of hu

ly changed, and in that changing the plan or purpose of deity takes on an entirely fresh meaning. the inexperienced neophyte is constantly receiving revelations and recording what he regards as most unusual intuitions. all that is really happening, however, is that he is becoming aware of soul knowledge, whereas for the initiate the intuition is ever the revelation of the purpose of shamballa and the working out, both from the short range and the long range angle, of the divine plan. the revelation which is accorded at initiation is given to the soul, recorded by the "mind held steady in the light" and then later with greater or less rapidity transferred to the brain. you can see, therefore, the true intention of the system of raja yoga as it trains the mind to be receptive eventually to t

ent? the disciples of the world are the intermediaries between the hierarchy and humanity. they are the product of immediate human endeavour; they set the pace for human unfoldment; they are therefore closely en rapport with the consciousness of the race of men. it is the quality of the new disciples, the rapidity with which men find their way into the ranks of the disciples, and the demand which the working disciples in the world make on behalf of humanity (which they know) that brings about the needed changes. the masters are trained in the art of recognition, which is the consummation of the practice of observation; they stand ever ready to make the needed changes in the techniques or curriculum whenever human nature outgrows the old presentations of the ever-needed truths. the need is

his situation has also greatly increased your problem, for you are helping me to form something new. up to the present time, i have given you four hints which might be summarised as follows: 1. that the great changes being brought about in the hierarchy, and in order to make the work of the new age adequate and to establish a closer rapport with shamballa, have been the result of the work done by the working disciples of the world. why the working disciples, brother of- 208- discipleship in the new age- volume ii copyright 1998 lucis trust mine, and not by the masters? a hint ever evokes a question, and it is in the answering of these questions that the disciples learn and eventually become masters. 2. that human planning and thinking, as the future is faced, are the first indications in t

"points of revelation" summarise a most definite technique in the training of disciples for initiation. all life is intended to take the form of a progressive series of awakenings. progress, movement, awakening, expansion, enlightenment, evolution, growth these words are but a few of those applied to the effects, both within and without, of the creative process. what is this creative process but the working out into progressive demonstration of the divine intention as it assumes form? this intention is a fully comprehended scheme in the universal mind; we call it purpose when considering the grasp by shamballa of the synthesis of this comprehensive intention, and we call it the plan when considering the work of the hierarchy in bringing this purpose as fully as possible into expression. i

again here (if you could but see it) you have an illustration of the processes and interaction of invocation and evocation and of the establishing of a triple relation between an inner reality and the outer man, the disciple on his own plane; you have an evocative activity of so potent a nature that it produces corresponding exoteric attitudes and expressions. in reality, you have here a phase of the working of the law of cause and effect, demonstrated in a most illustrative manner. as the law of karma makes its presence felt upon the outer physical plane, you have the evidence before your eyes of the three stages of penetration, polarisation and precipitation. at the same time, on the inner planes, and because of the existence of the inner reality, you have the three corresponding stages

t the violent impact of an unrealised idea. it might be said that the spiritual compromise of the disciple (working with the plan) transforms the basic idea (through mental modification) into an acceptable ideal. when the process of modification is completed, the idea in the form of an ideal descends to the astral plane, the plane of the emotions. there it becomes tinctured with the quality which the working disciple believes will make the best appeal to the masses of men with whom he may be working, and particularly to the aspiring intelligentsia. today two qualities are "tincturing" the ideal of the coming civilisation for which all disciples are working: freedom and spiritual security. this is true even if the man who talks in terms of security omits the word "spiritual" it is that for

intelligent result of hard work; it is also the result of frequent distress (rightly handled) and of spiritual anticipation. the above is true of the life and work of the individual aspirant as he tackles the problem of his- 273- discipleship in the new age- volume ii copyright 1998 lucis trust own lower nature and prepares for the stage of becoming a soul-infused personality; it is true also of the working disciple, seeking knowledge and wisdom as he works out the hierarchical plan as best he can. he must perforce experiment and gain practical experience; he must learn the meaning of both success and failure, and the knowledge which can be gained thereby. knowledge comes at first through the struggle to move forward into greater and clearer light; then it comes as the aspirant (seeking s

reby. knowledge comes at first through the struggle to move forward into greater and clearer light; then it comes as the aspirant (seeking soul expression) learns to forget himself in the need of others as they demand whatever light and knowledge he may possess; wisdom takes the place of knowledge when, in the transmuting fires of struggle, pain and hard work, the aspirant transforms himself into the working disciple and is gradually absorbed into the ranks of the hierarchy. there are other and deeper meanings than the above, but i have here indicated to you the way to fuller knowledge; the latent significance will inevitably reveal itself, as you work through experiment and experience and from experience into a manifesting expression of divinity. hint five "the key to the correct interpre

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

and of his oneness in relation to all manifested lives. the present urgency october 10, 1934 i have somewhat to say to those who are the recipients of my words as embodied in my books and pamphlets and who, with mental interest and devotion, follow out as far as may be my line of thought. i have for years ever since 1919 sought to aid you to the best of my ability. the hierarchy (a name covering the working disciples of all degrees) has for hundreds of generations sought to aid humanity, and since the fifteenth century has steadily approached closer to the physical plane and sought to make a deeper impact on the human consciousness. this has resulted in a recognition which has in it (at this time) the seeds of world salvation. until the fifteenth century, the pull and the magnetic appeal

rces greatly complicate the problem by which humanity and the hierarchy are faced, but it should be remembered that they also produce that balancing which is ever needed for the production of right conditions. there is little that i can tell you about the dark forces. they are not the problems of humanity but that of the hierarchy. the task of these forces is the preservation of the form life and the working out of methods and aims which are inherent in the processes of manifestation. the black lodge, so-called, is occupied with the form aspect of manifestation; the white lodge, with the consciousness aspect. it might, therefore, be stated that: 1. shamballa is occupied with the life aspect in its graded impulses. 2. the hierarchy is occupied with the consciousness aspect in its graded ser

hold and should lie behind "in the darkness of that which has been outgrown and which has no further hold upon the son of god. you therefore have the following tabulation expressing what i have sought above to make clear to you. i would point out here that the fourth energy, focussed in the jewish problem, is definitely producing cleavage as a part of the divine plan. the jews are instruments in the working out of the plan for the production of certain syntheses and to bring humanity to certain realisations and decisions. a close study of this tabulation will bring you much of knowledge. however, it only expresses the present situation in this interim period between the old piscean age which is passing and the new aquarian age which is coming in. it depicts this present world cycle. the e

this ancient period must be sought in the many world scriptures, in ancient monuments, in the science of symbols, in the racial myths, and in inherited and transmitted legends. secondly, that a study of the microcosm, man, will be found to hold, as always, the key to the study of human affairs as a whole. just as the aspirants and disciples are at this time being tested and tried and subjected to the working out of inexplicable conflicts and drastic changes in their lives, so the same is true of the world aspirant, humanity. to the above two reasons another might perhaps be added which will have significance and meaning to esotericists and to all who have in any way grasped the teaching i have attempted to give you in my books anent the three world centres humanity, the hierarchy and shamb

e in accordance with the present situation. it is not the imposition of any particular ideology upon the world, or its removal, which is of importance, but the establishing of those world conditions which will give all the nations adequate food, the necessities of life, and opportunity then to express themselves, and to make their unique contribution to the welfare of the whole family of nations. the working details will have to be developed by all peoples in the closest collaboration. men of vision, and not just politicians; world servers, and not just military leaders; and humanitarians, and not just the rulers of nations, must determine these tremendous issues. as they do so they must be able to count upon the support of the men and women of goodwill in every land. to sum up: the interi

and induce mental reactions. it is here that natural law and the law of karma meet and interact upon each other. there are many people today who find an alibi for themselves in the present world situation, and a consequent release from definite action and responsibility, by saying that what is today- 166- the externalisation of the hierarchy copyright 1998 lucis trust happening is simply karma or the working out of cause and effect, and that there is nothing, therefore, that they can do about it; they take the position that it is not their affair, and that in due course of time the process will be worked out and everything will be all right again. the slate will then be cleaner and incidentally they will not have been embroiled, but will have safely (even if uncomfortably) looked on. in so

and everything will be all right again. the slate will then be cleaner and incidentally they will not have been embroiled, but will have safely (even if uncomfortably) looked on. in so doing they overlook the third aspect of this same law, to which we have given the name of free will. it is the right use of free will and its understanding expression which must eventually straighten out and adjust the working out of karma and transmute that which now works such evil and havoc in the world into a demonstration of good and of the successful foundation for the pursuit of true happiness. therefore, those who are looking on at the tragic sufferings of humanity and who refuse to be implicated, and thus succeed in evading responsibility as an integral part of the human family, are definitely stori

ork of the new age. as time goes on, subsidiary groups will be indicated who can work in the various countries as focal points in the great network of light which is forming everywhere under the inspiration of the world disciples and aspirants in every land, as they work under instruction of the hierarchy. some of them are known to you. many of them are not known to any of you. but they represent the working groups of all the masters, and upon their shoulders rests the work of reconstruction, aided by the thousands and thousands of men and women of goodwill in every land. the meeting upon the ocean of the two world disciples and leaders marked a crisis in world affairs. the eight points (see page 318) formulated by them constitute the basis of the coming world order. they were necessarily

abilisation to take place in the last two years of the five mentioned by me above as your immediate time of cooperation. you who are working in the midst of the chaos and conflict cannot and will not be able to judge accurately the measure of accomplishment. only the members of the hierarchy (masters, initiates and the disciples who are out of incarnation at this time) can get a true perspective. the working disciples in the forefront of the battle have to carry on their work in the midst of chaos, turmoil, questioning, pain, and distress. they cannot, therefore, see the picture whole. a few of the more advanced who can "live on the heights and in the valley and the depths" simultaneously can see truly, but their numbers are not large, and the christ spoke a true word to his bewildered dis

teach the new ideals correctly, and aid in this main world objective. this- 217- the externalisation of the hierarchy copyright 1998 lucis trust understanding is more important than you realise. out of these suggestions your group plan can take shape. having made them and having indicated to you the lines of hierarchical desire, i shall say no more. the responsibility is yours, and to you i leave the working out of these ideas. move rapidly and as a united group with the triangle work. it is basic in its usefulness and must be widely spread. move with sureness, and more gradually, with the other aspects of the indicated work. the strength and usefulness of this group will depend upon the inner union and love with which you work together, offsetting all personality reactions. you will help

world disciples in terms of the four freedoms and the atlantic pact. these four freedoms relate basically to the four aspects of the lower self, the quaternary. enough light has been permitted to penetrate by the efforts of the buddha, to lead to a world-wide recognition of the desirability of these formulas; and there is enough love already in the world, released by the christ, to make possible the working out of the formulas. rest back on that assurance and in full practice upon the physical plane demonstrate its truth. i said "to make possible" for the working out lies in the hands of the new group of world servers and the men and women of goodwill. will they prove adequate for the task? will they brace themselves for the needed strenuous effort? what now is the task which the buddha h

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

anet, or from shamballa from the council chamber of the lord of the world. all the efforts of the hierarchy or of the "conditioning lives (as they are sometimes called) of shamballa are dedicated to the furthering of the evolutionary plan which will finally embody divine purpose. i keep emphasising this distinction between plan and purpose with deliberation, because it indicates the next phase of the working of the intelligent will in the consciousness of humanity. more anent these three demands i may not imply. i have told you much, had you the awakened intuition to read the significance of some of my comments. these demands refer not only to the evolution of humanity, but to all forms of life within the consciousness of the planetary logos. the directing mind of the initiate indicates wi

te identification (as a group) with the divine will. this marks the period of the great renunciation and prefaces the complete transition out of the fourth creative hierarchy, the human kingdom. this is a brief and inadequate summation of the more general and the more easily comprehended results of obedience to these rules. the initiate stands free and becomes consequently a dynamic factor within the working hierarchy. rule xii now becomes clear to him, not only through the realisation induced by his illumined mind, but through the higher divine qualities which are related to the expression of the will and purpose of the planetary logos. it will of course be obvious to you that only those who have reached the stages of work described- 147- a treatise on the seven rays- volume v: the rays a

n goes on to learn the significance of unity in its true sense; this is only possible when monadic influence can be consciously registered and when the antahkarana is in process of conscious construction. i emphasise the word "conscious" here; much of the work of fusion and of attainment proceeds unconsciously under the fundamental law of evolution, which is a shamballic law, embodying as it does the working out of the inscrutable will of deity. the work now being done on the three- 172- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust stages of the path has to be intentional and, therefore, consciously undertaken and intelligently planned; it must be backed, first of all by determination, then by the spiritual will, and finally as an implemen

ng that even this so-called "spiritual responsiveness" is a form of self-centred attitude. eventually and disciples should take courage and hope from this statement all this agonising reaction to the spiritual urge will be left behind. the master knows the law and is entirely free from any consideration of the time equation, as far as he himself is concerned. he only regards time as it may affect the working of the plan in the three worlds. the dual existence of the master involves what we might call the two poles: that of the monadic consciousness, whatever that may be, and that of the self-created form which he may use as a member of the hierarchy and a worker in the three worlds of human enterprise. i would here remind you that there are many groups and types of masters, and most of the

ate sees that which lies ahead. initiation permits a progressive entry into the mind of the creating logos. this last definition is perhaps one of the most important i have ever given. ponder on my words. initiation is a system or a scientific process whereby the septenate of energies which compose the sum total of all the existences within our planetary life are realised and consciously used for the working out of the divine plan. it might also be stated that initiation is a method whereby the circulation of energies is furthered by the opening or the awakening of certain planetary and human centres to the impact of their ray quality, potency and divine intention. it is this statement which lies at the heart of the teaching on laya yoga or the science of the centres. the relation of the s

ged with karma. there is deep occult significance to the thought, often voiced, that death is the great liberator; it means that the principle of conflict has succeeded in bringing about conditions wherein the spirit aspect is released (temporarily or permanently) from imprisonment in some kind of form life, either individual or group. you will all, as disciples or aspirants, be able to interpret the working of this principle as you watch the effect, in your own lives, of the action of the strains and stresses, the points of crisis or of tension which the conflict between soul and personality produces. conflict is always present prior to renunciation, and it is only at this fourth great spiritual crisis that conflict, as we understand it, ends. in the realms of formless living wherein the

volume v: the rays and the initiations copyright 1998 lucis trust climax, that the "points of crisis" which express the conflict are today well known to all men, that a "point of tension" has now been reached (of which the united nations is a symbol) which will eventually prove to be the agent that will bring about a "point of emergence" i would ask you to keep these three phrases descriptive of the working of the ray of harmony through conflict constantly in mind in relation to developments in your own life, in the life of your nation or of any nation, and in the life of humanity as a whole. they embody the technique whereby the spiritual hierarchy of our planet brings good out of evil without originating the evil or infringing the free will of mankind. there are certain nations which ar

rd into the world after the transforming process brought about as the energy received permeates his threefold mechanism. 2. the energy of the ashram to which he belongs. both this energy and the one above mentioned are necessarily the energy of his soul ray and of the ashram which is representative of that ray. the effect produced according to his capacity of absorption and direction will further the working out of the divine plan. 3. the energy of the hierarchy itself. the hierarchy is primarily controlled by the energy of the second ray of love-wisdom, though this dominant ray is modified and enriched through blending with the other six rays. his use of this energy will at first be largely an unconscious use and he will register at this point no definite intention. this is due to the mag

all true disciples and initiates are working. the great invocation relates the will of the father (or of shamballa- 495- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the love of the hierarchy, and the service of humanity into one great triangle of energies; this triangle will have two major results: the "sealing of the door where evil dwells" and the working out through the power of god, let loose on earth through the invocation, of the plan of love and light. this is no idle dream. from the angle of the human consciousness, the vehicle of light is, first of all, the great educational systems of the world, with their capacity for improvement and for the extension of science along the lines of the betterment of mankind, and not for its dest

ALICE BAILEY THE LABOURS OF HERCULES

tory of the human being. thus as we look at the starry heavens above, we have eternally pictured for us this great drama, which the story of hercules elucidates in detail for the aspirant. key thoughts four key thoughts can be given here which express the underlying purpose of the creative process and the objective of both the cosmic christ and of the individual aspirant. they give us the clue to the working out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible energies through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind t

ency and strength, so he gave them to abderis, the symbol of the lower personal self, to hold. but hercules, the soul, and abderis, the- 25- the labours of hercules personality [38] in unison were needed to guard these devastating horses. abderis alone was not strong enough, and what had been happening to the people in the neighborhood, happened to abderis; they killed him. this is an instance of the working of the great law that we pay the price in our own natures of wrongly spoken words and ill-judged actions. again the soul, in the person of hercules, had to deal with the problem of wrong thought, and only, when he becomes a one-pointed aspirant in the sign sagittarius and in that sign kills the man-eating birds, does he really attain complete control of the thought processes of his nat

o the task which taxes not your powers; such are two lessons learnt. rise soon and seek the country, guarded by gate the third, and find the golden apples. bring them here. the tibetan (djwhal khul- 27- the labours of hercules the meaning of the labor in spite of all initial partial failure, hercules has made his start. in line with the universal law he has begun his work oil the mental plane. in the working out of the creative plan, thought-impulse is followed by desire. that state of consciousness, which we call mental, is succeeded by the state of sensitivity, and this second labor deals with the desire world and with the potency of desire. it is one of the most interesting labors and one that is [42] told us in fullest detail. some of the accounts given of the various tests to which he

s to be redeemed by unity, not killed. over and over again the tibetan emphasizes the fact that it is "through the medium of humanity that a consummation of 'light' effectiveness will be produced which will make possible the expression of the whole. we still make the mistake of hercules, when we forget that the triangle of the trinity is an equilateral triangle, all angles of equal importance, to the working out of the plan (esoteric astrology, pp. 558 et seq) it is in virgo, after complete individualization in leo, that the first step toward the union of spirit and matter is made "the subordination of the form life to the will of the indwelling christ [122] the three rulers of the sign virgo definitely relate it to eight other signs, as has been noted, making it the outstanding sign of sy

hy we are all so strung up. we have piscean bodies and we are trying to vibrate to the aquarian age. we are not aquarians yet; there are no true aquarians; we are not yet equipped. for that age some of the children coming in have the earmarks, but even they are few and far between. the aquarian age is going to manifest over the whole world; there will be aquarians born everywhere because there is the working out of the subjective spirit in every part of the planet. it is possible that in america, canada, australia, new zealand and south africa there will be focal points of the energy, but what will really happen is the coming into incarnation all over the world in every kingdom of nature of those human beings and other forms of life, all merging under the new aquarian influence- 109- the l

nd faith than we can glean from the writings of f nelon and augustine. the great bible of god is ever open before mankind- albert pike. the heavens declare the glory of god; and the firmament sheweth his handywork- psalm 19, 1. the progress of a world disciple is illustrated in the heavens by the labors of hercules through the zodiacal signs. it is as though god had pictured in space his plan for the working out of the evolution of the human spirit back to its source. the intense interest evinced at this time in the spiritual life is, in itself, the warrant for such a study as the labors of hercules. academic, dogmatic and theological religion has no longer its ancient appeal but, in spite of a widespread revolt against organized, or ecclesiastical religion, the urge towards the spiritual

ARADIA GOSPEL OF THE WITCHES

r the witch laying aside all question as to magicor its non-existence was once a real factor or great power in rebellious social life, and to this veryday as most novels bear witness it is recognised that there is something uncanny, mysterious,and incomprehensible in woman, which neither she herself nor man can explain.for every woman is at heart a witch.we have banished the broom and the cat and the working miracles, the sabbat and pacts withsatan, but the mystery or puzzle is as great as ever; no one living knows to what it is destined tolead. are not the charms of love of every kind, and the enjoyment of beauty in all its forms in nature,mysteries, miracles, or magical? page 65 n r r r r r the gospel of the witches, as i have given it, is in reality only the initial chapter of the colle

BLAVATSKY H P ANTHROPOGENESIS

s a question of self-defence, and nothing more. so far, the "secret doctrine" has concerned itself with metaphysics, pure and simple. it has now landed on earth, and finds itself within the domain of physical science and practical anthropology, or those branches of study which materialistic naturalists claim as their rightful domain, coolly asserting, furthermore, that the higher and more perfect the working of the soul, the more amenable it is to the analysis and explanations of the zoologist and the physiologist alone (haeckel on "cell-souls and soul-cells) this stupendous pretension comes from one, who, to prove his pithecoid descent, has not hesitated to include among the ancestors of man the lemuridae; which have been promoted by him to the rank of prosimiae, indeciduate mammals, to w

ses (see "pedigree of man" notes[[vol. 2, page] 664 the secret doctrine. defects or illusions of his own coarser vision, auditory powers, and other senses. he has no right to trespass on the grounds of metaphysics and psychology. his duty is to verify and to rectify all the facts that fall under his direct observation; to profit by the experiences and mistakes of the past in endeavouring to trace the working of a certain concatenation of cause and effects, which, but only by its constant and unvarying repetition, may be called a law. this it is which a man of science is expected to do, if he would become a teacher of men and remain true to his original programme of natural or physical sciences. any side-way path from this royal road becomes speculation. instead of keeping to this, what doe

BLAVATSKY H P COSMOGENESIS

l series of physical manifestations and moral effects on earth, during manvantaric periods, the whole being subservient to karma. as that process is not always perfect; and since, however many proofs it may exhibit of a guiding intelligence behind the veil, it still shows gaps and flaws, and even results very often in evident failures- therefore, neither the collective host (demiurgos, nor any of the working powers individually, are proper subjects for divine honours or worship. all are entitled to the grateful reverence of humanity, however, and man ought to be ever striving to help the divine evolution of ideas, by becoming to the best of his ability a co-worker with nature in the cyclic task. the ever unknowable and incognizable karana alone, the causeless cause of all causes, should ha

thou art living, but not by a spirit or a soul, for thou art thyself, the soul of all souls" etc, etc. there is[[footnote continued on next page[[vol. 1, page] 440 the secret doctrine. in darkness" truly- or the architect of the worlds is esoterically a plural number. the latin church, paradoxical as ever, while applying the epithet of creator to jehovah alone, adopts a whole kyriel of names for the working forces of the latter, those names betraying the secret. for if the said forces had nought to do with "creation" so-called, why call them elohim (alhim) in plural "divine workmen" and energies['energeia, incandescent celestial stones (lapides igniti coelorum, and especially "supporters of the world[[kosmokratores, governors or rulers of the world (rectores mundi, the "wheels" of the wor

h matter. nevertheless, his ideas about the ethero-material construction of the universe look strangely like our own, being in this respect nearly identical. this is what we find him saying in an able pamphlet compiled by mrs. bloomfield-moore, an american lady of wealth and position, whose incessant efforts in the pursuit of truth can never be too highly appreciated "mr. keely, in explanation of the working of his engine, says 'in the conception of any machine heretofore constructed, the medium for inducing a neutral centre has never been found. if it had, the difficulties of perpetual-motion seekers would have ended, and this problem would have become an established and operating fact. it would only require an introductory impulse of a few pounds, on such a device, to cause it to run for

eories and made to fit in with certain prejudices. their premises may or may not be always true; and as some of these theories live but a short life, the deductions therefrom must ever be one-sided with materialistic evolutionists. yet it is on the strength of such very ephemeral authority, that most of the men of science frequently receive undue honours where they deserve them the least* to make the working of karma, in the periodical renovations of the universe, more evident and intelligible to the student when he arrives at the origin and evolution of man, he has now to examine with us the esoteric bearing of the karmic cycles upon universal ethics. the question is, do those mysterious divisions of time, called yugas and kalpas by the hindus, and so very graphically[[kuklos "cycle" ring

BOOK OF BLACK SERPENT

erer 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 time in thought cogent to the work. it is important that whoever does this work takes the time to remove all obstacles which may interfe

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ties (outside, inside. what actual items would you like it to contain? make this a realistic layout of what your temple will actually be like. temple 4. list some examples of magickal workings appropriate for your needs you would do during the waxing cycle of the moon. 5. list examples of magick you would do during the waning cycle of the moon. lesson three tools, clothing and names working tools the working tools are dictated by the tradition to which you belong. in gardnerian, for example, there are eight working tools which include athame (knife, sword, wand, scourge, cords, white-handled knife and pentacle. in the saxon tradition there are fewer: seax (knife, sword and spear. if you are creating your own denomination then you can decide for yourself which to have and which not to have

plement, by all means include it. a burin is simply an engraving tool with a handle, and can be made by fitting a sharpened nail, or similar, to a wooden handle in the same way as you fitted the athame blade to a wooden handle using the two pieces of wood. some traditions (e.g. alexandrian) use cords of different colors to denote the degree of the wearer. but the more important use of cords is in the working of magick. i will therefore leave details of cords till a later lesson, when i discuss magick and, specifically, cord magick. dress many covens and certainly the vast majority of solitary witches work naked. referred to, in the craft, as skyclad "clad only by the sky. this certainly seems a preferred and recommended practice. but there are times when, perhaps due to temperature, you ma

ait you always. they know you; they serve you; they love. you. their love for you, in the changing world, is unchanging. their love, beloved, is unchanging. a non-witch (someone not initiated) is referred to as a cowan. generally cowans cannot attend circles, though some traditions do have allowances for such visitors. i personally think cowans should be able to sit-in at the religious rites (not the working of magick, however, if all of the coven are agreeable and if the coven works robed rather than skyclad. what better way to learn of the true spirit of the old religion and to determine whether or not it is the path sought? it also, incidentally, is excellent public relations, helping straighten the popular misconceptions. participation is very important in religion. one of the detracti

we dedicate ourselves in these rites, to the glory of the god and the goddess" priestess takes up the salt dish and uses the point of her athame to drop three portions of salt into the water. she stirs the now-salted water with the athame and says: priestess "let the sacred salt drive out any impurities in this water, that we may use it throughout entering and leaving the circle at no time during the working of magick should the circle be broken. at other times it is possible to leave the circle and return, though this should always be done with care, and no more than absolutely necessary. it is done in the following manner. leaving the circle with athame in hand, standing in the east, make a motion as though cutting across the line of the circle; first on your right and then on your left

ng and waiting to grow with you, in strength and in love. i am she who is at the beginning and the end of all time. so mote it be" all "so mote it be" priestess folds her arms again. there is a moment or two of silence, then follows the cakes and ale ceremony. there is a ceremony known as cakes and ale. this acts as the "connecting link, as it were, between the ritualistic part of the meeting and the working/ social part. the sitting and talking on craft and non *the name your coven uses for the goddess. lesson five: covens and rituals 163 craft matters; discussion of magick, healing, divination; consideration of personal or coven problems, etc. these things all come after the worship. honoring the gods is first and foremost in wicca. some traditions call this ceremony "cakes and wine, oth

le 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 is to be accomplished. entry and exit at no time during the working of magick should the circle be broken. at other times it is possible to leave the circle and return, though this should always be done with care and no more than absolutely necessary in the following manner: leaving the circle wih athame in hand, standing in the east, make a motion as though cutting across the lines of the circle, first on your right and then on your left (figure 11.1

at that in lesson 13. don't be afraid to experiment, but do play it safe. none of the magick i have recommended is of the type that involves conjuring up some unknown and unpredictable entity. avoid that type of magick. that is where you can end up in deep trouble. wiccan magick is just as powerful (perhaps more so) as any other type, when properly done. let me recap the basic form of ritual for the working of magick: cast the circle carefully. if it is a regular esbat meeting, reinforce the circle before starting the magick. never break the circle whilst working magick. your power will leak out and who knows what might be attracted in. discuss what is to be done and ensure that everyone is quite clear on how it is to be done. decide on the exact wording of any chants and on the key word

nsuring psychic cleanliness of the area and of the occupants. it also includes the inviting of the lady and her lord to attend and witness the rites to be held in their honor. in clearing the temple you have the necessary thanking of the lady and lord and the official termination of the proceedings. in cakes and ale there is the "connecting link" between the ritual/worship part of the meeting and the working/social part. it is important in that it is found universally and is really the culmination of the worship: the thanking the gods for the necessities of life. the above, along with the self-dedication and the initiation, are the main ingredients, the basic skeleton, of wicca. the construction of ritual the dictionary (webster) defines rite as "a formal act of religion. a religious cerem

a system of degrees of advancement not unlike those found in freemasonry and other secret societies. with such a system it is necessary for a witch to advance, within the coven, to a particular degree before being able to even cast a circle. in order to initiate others it is necessary to attain the highest degree. as a first degree witch they can join with the rest of the coven in worship and in the working of magick but can do nothing alone. such a system is all very well, and those involved seem quite content with it. but it seems to me that an important point is being overlooked. back in the "old days" of the craft, there were many witches who lived at a far distance from any village or even from any other people at all. yet these were still witches. they still worshiped the old gods a

e notation "by the witch.(name, in her hand of write (i.e. in her own handwriting. 3. at least once a month. 4. erecting the temple; esbat rite; full moon rite; cakes and ale; clearing the temple (if it is the date of the full moon then the new moon rite would not be done, of course. 5. samhain; imbolc; beltane; lughnasadh. 6. it is not only permitted but is encouraged. it is especially useful in the working of magick. 7. it is a thanking of the gods for the necessities of life. the lowering of the athame into the wine goblet symbolizes the joining of male and female (the insertion of the penis into the vagina. lesson six 1. since imbolc is a sabbat, no, she cannot. except for emergency healings, no work is done at sabbats, which are for celebration. she would have to either wait for the n

BUDGE E

petthi, 2. shemerthi. 3. thesu. 4. kha-a. p. 212 the texts which refer to the above read--1 "this great god maketh his journey through this city, in this picture, in his boat, and his sailors, who are the gods, convey him along; this [great] god taketh up his place in this city in the water, whereupon those who live in the water make use of their weapons, and they spring into life at the sound of the working of the sailors, who are gods [in the boat of ra" 2 "those who are in this picture are they who are on the two sides of thes-hrau, who is the soil of sekri, the governor of the tuat. this figure (i.e, the serpent) even in the form in which it is, travelleth after this great god into its horizon, p. 213 and it entereth in with him in the earth every day" 3 "he who is in this picture in h

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

sked. mrs. m. l. harris c "divines" the troubles of her clients with an ordinary deck of cards, then prescribes the wearing of conjure balls on their person and sprinkling of dust in the corners of the house. her usual line is to point to, or describe some friend of the client and credit him with bringing about present conditions by conjuration. mother turner c ascribes the ills of her clients to the working of little devils who are supposed to inhabit their persons and homes. c charms are given to wear on their persons. ben session c tells fortunes by the use of a lighted candle and three glasses of water. c sick clients are anointed and given medicine concocted by the "doctor" those with other troubles are given lucky charms made of crosses. professor anthony george c attracts large crow

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

quickly) joined a lodge in warrington. he was an astrologer and indeed esoteric knowledge was to be an important part of the new masonry at the higher levels of initiation. masonry had become freemasonry and as the years passed, the only remaining connection with the stonemasons were the symbolic paraphernalia and names for the levels of initiation like apprentice, fellow craft, and master mason. the working tools of the stonemasons- the square, compasses, level, plumbline, gauge, gavel, and chisel- were still used in the bizarre ceremonies and rituals and the freemason's apron was another throwback to the stone masons. but freemasonry now had a very different agenda. during the rituals which the founders of the new freemasonry introduced, barechested initiates were blindfolded with a noos

y vote for. the conservatives have the 'image' of low taxation and voting conservative is, for many- depressingly many- just another part of their social status. detached house, two cars, vote tory. in the poor and deprived areas, many of which have been devastated by the people-are-numbers housing policies of labour governments and councils, the majority vote labour because "they're the party of the working classes. yes, they are the party which sees economic success as more people standing for eight hours a day next to a factory machine, or a mile underground in a coal mine. these rigid mindsets mean that constituencies which are mostly affluent return conservative mps, no matter how competent or otherwise the person with the blue rosette may be; and in the 305 i 306 .and the truth shall

DAVID ICKE CHILDREN OF THE MATRIX

he united kingdom at the oxford union debating society and he simply could not see a difference between education and indoctrination. it was a wonder to behold. we see this same theme in our daily experiences of people in uniform and others from the masses who are promoted to power over the masses. it's summed up by the satirical version of the british labour party song, the red flag, which goes "the working class can kiss my arse, i've got the foreman's job at last" this is all part of the divide and rule strategy so vital to ensuring that the herd will police itself. everyone plays a part in everyone else's mental, emotional, and physical imprisonment. all the controllers have to do is pull the right strings at the right time and make their human puppets dance to the appropriate tune. th

ence trick. by the way, the monsanto corporation of st louis, missouri, owned nutrasweet and another aspartame product, equal. this is an illuminati company to its fingertips and the promoter of genetically modified food, another part of the illuminati assault on the human mind and body. it is using the same methods to win approval for genetically modified food as it did for aspartame. members of the working group on bio-safety connected to the convention on biological diversity in cartagena, colombia, make recommendations on the use of genetically modified food. the members include: linda j. fisher, vice president of government and public affairs for monsanto and formerly with the us environmental protection agency; dr. michael a. friedman, senior vice-president for clinical affairs at g

DEMONIC BIBLE

r to those of the necronomicon or the sacred magic of abramelin the mage in that, unlike a mere book of spells for love, power, wealth, or the destruction of one s enemies, the demonic bible presents a series of rituals that the magician can use to initiate himself. all of the rituals in the demonic bible form a single ritual working which the magician may spend a lifetime performing. the goal of the working is to symbolically open the gates of hell and become one with the forces of darkness. these dark forces may or may not have an independent existence apart from man s belief in them but, whatever they may be, these forces exist in an acausal non spatial reality apart from the causal world in which we usually function. this ritual system allows the magician to become a nexus or gate to t

kur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of th

DION FORTUNE MYSTICAL QABALA

rning the principles represented by the tree, and to add to our knowledge of the tree all that is available concerning the significance of the ancient deities. 13. this is, obviously, of great intellectual value-but there is another value which does not so readily appear to the average man who has had no experience of mysteryworkings; the performance of a ceremonial rite symbolically representing the working of the force personified as a god, has a very marked and even drastic effect on the subconscious mind of any person who is at all susceptible to psychic influences. the ancients had brought these rites to a very high pitch of perfection, and when we moderns are trying to reconstruct the lost art of practical magic we can go to them with great profit. the whole philosophy of european ma

one illuminate the other. 15. in the system he gives in his book of correspondences, 777" crowley assigns the gods to the paths as well as to the sephiroth. this, in my opinion, is a mistake and leads to confusion. it is the sephiroth alone that represent natural forces; the paths are states of consciousness. the sephiroth are objective and the paths are subjective. it is for this reason that in the working glyph of the tree used by initiates the sephiroth are always represented in one colour scale and the paths in another. those who possess this glyph will know to what i refer. 16. the paths themselves, in my opinion, should be regarded as under the direct presidency of the holy names governing their sephirothic attributions only, and should not be confused with other pantheons; for alth

of their ruling archangel. but an archangel cannot be conjured by any spell, however potent. rather is it that when we effect an operation of the sphere of a particular sephirah, the archangel works through us for the fulfilment of its mission. the art of the magician therefore lies in ahgning himself with cosmic force in order that the operation he desires to perform may come about as a part of the working of cosmic activities. if he be truly purified and dedicated, this will be the case with all his desires; and if he be not truly purified and dedicated, he is no adept, and his word is not a word of power. 23. it is interesting to note that in the world of assiah the title of the sphere of kether is rashith ha gilgalim, or first -wirlings, thus indicating that the rabbis were acquainted

venus upon the physical plane has for her motto "all for love, and the world well lost" 48. the suit of swords is assigned to the astral plane. the secret title of the seven of swords is "unstable effort" how well does this express the action of venus in the sphere of the emotions, with its short-lived intensity. 49. the secret title of the seven of cups is "illusory success" this card represents the working of venus in the sphere of mind, where her influence is by no means conducive to clearsightedness. we believe what we want to believe when we are under the influence of venus. upon this plane her motto tnight well be "love is blind" 50. only in the sphere of the spirit does venus come into her own. here her card, the seven of wands, is called "valour" which well describes the dynamic an

sing medium is available, phenomena of a very definite kind are produced. 14. it is the method that is used in working the mass by those priests who have knowledge. there are two types of priest in the roman church: the beneficed parish clergy and the men who belong to monastic orders and undertake parish, and especially home mission, work as part of their service. these monks frequently bring to the working of the mass a very high degree of magical power, as any psychic can testify. it is the ensouling of an astral form with spiritual force which is the real act of transub tantiation. it is in the knowledge of these things, and in the possession of organised bodies of men and women trained in their use in the encloistered orders, that the strength of the one catholic and apostolic church

interesting to observe the manner in which the symbols weave in and out of each other, and reinforce and interpret each other's significance and yield their fruits to qabalistic contemplation. 34. the order of angels functioning in hod are the beni elohim, the sons of the gods. again we have the concept of the "god of hosts" or armies. one of the most important concepts of arcane science concerns the working of the creator through intermediaries. the uninitiated and profane conceive of god as working as the labourer works, who adds brick to brick with his hands, fashioning the edifice; but the initiated conceive of god as working as the great architect of the universe, designing his plans on the plane of archetypes; to whom come the overseers, the archangels, for their instructions, hese l

mutation. for instance, mars, in whose symbol the cross surmounts the circle, is said to be outwardly corrosive, but inwardly solar; venus, in which the circle surmount sthe cross, is said to be outwardly solar, but inwardly corrosive, or in the words of scripture, sweet in the mouth, butin the belly bitter. 102. in these four tarot tens the same principle is seen to prevail. each card represents the working of a certain type of spiritual force on the plane of dense matter. the most spiritual of these cards, the ten of the suit whose ace is said to be the root of the powers of fire, is called the lord of oppression. this reaches us that the higher spiritual forces are apt to be outwardly corrosive when operating upon the plane of matter. the powers of fire, at their highest potency in the

DION FORTUNE PSYCHIC SELF DEFENSE

s wakening of the past which makes me feel that the voice is that of my own higher self, and not of another entity. it is my belief that in times of spiritual crisis the man that has faith in the law of god can rise up and invoke its protection and a seeming miracle will be performed for his benefit. yet there can be no breach of natural law; there fore such a miracle must simply be an example of the working of a law with which we are as yet unfamiliar, just as an eclipse appears to the savage as a miracle, but to the astronomer as a natural phenomenon which he can forecast with accuracy. what is it that induces this change of control in our lives? we are familiar with the fact that the engine of a car has three speeds and a reverse. may it not be that our minds are also geared, and that i

DONALDTYSON EVILEYE

that it remains motionless until it is killed. the same sort of belief was also held with regard to the hyena by the ancient romans. belief in the evil eye has never ceased since the dawn of recorded history. it is still widely held in the mediterranean region, where it has persisted in exactly the same form for thousands of years in an unbroken tradition. it is said to be especially common among the working classes in italy, greece and sicily. even in modern africa, tribal witch hunts are conducted against those unfortunate citizens accused by their neighbors of having the evil eye, and of causing bad luck or sickness by their mere glance. countless innocent individuals, men and woman, have been murdered on the twin charges of witchcraft and the evil eye. it would be difficult to maintain

ELLIS LOW TWELVE 1907

o do so, and to enable a mason to claim the hospitality of his brother masons, a system of symbols was devised, in which every mason was initiated and which he was pledged to keep secret. the term "free" as applied to the craft, arose from the fact that its members were exempted by several papal bulls from the laws which governed ordinary laborers, as well as from the various burdens imposed upon the working classes in england and on the continent. these laws bound the free masons to certain religious duties, and it was natural that a craft whose principal business was church building should receive the special attention and care of the clergy. so marked became the influence of the free masons that the jealousy of the church was aroused long before the reformation. henry of beaufort, cardi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eveloped. he teamed with artist frieda harris to create a new deck of tarot cards. the commentary, the book of thoth, was published in 1944. the book of thoth was released as vol. 3, no. 5, of the equinox. it is part of the standard curriculum for members of the oto. sources: crowley, aleister. the book of thoth. new york: samuel weiser, 1974. book tests experiments in psychic research to exclude the working of telepathy in mediumistic communications. in answer to questions or for reasons of personal relevance, the communicator indicates a certain book upon a certain shelf in the home of the sitter and gives the text on a certain page. in such experiments far more successes were registered than chance would justify. the books selected are usually those of which the communicator was fond in

. the celestine vision: living the new spiritual awareness. new york: warner books, 1997. the secret of shambhala: search for the eleventh insight. new york: warner books, 1999. the tenth insight. new york: warner books, 1996. cellini, benvenuto (1500.1571) this celebrated italian artist and craftsman was born in november, 1500, in florence, italy. cellini lived a colorful life and his account of the working life of a sixteenth century artist in his autobiography recounting relations with his family, friends, enemies, and patrons was celebrated in countless translations by johann wolfgang von goethe and served as the basis for an opera by hector berlioz, benvenuto cellini 1837. in his book he claimed to have had interesting adventures with demons and practitioners of black magic. the follo

tawa, or the coming messiah through the 1990s. it is assumed that the predictions of his arrival proved incorrect and the circle has disbanded. sources: fletcher, c. r. spirit in his mind. bigfork, mont: circle of power spiritual foundation, 1985. graham, richard. the love connection. bigfork, mont: circle of power spiritual foundation, n.d. circles the circle is the most common space created for the working of magic and witchcraft. it stands in sharp contrast to the rectangular space that the average christian church defines. the circle is easily drawn on the ground and just as easily erased. the circle has been a popular form for worship since ancient times as demonstrated by numerous stone monuments found around the world. in modern magical and wiccan practice, the circle is seen as bot

. leduc, dr. stephane. theorie physicochimique de la vie et generations spontanees. translated as the mechanism of life. london: william heinemann, 1911. cross-reference simultaneous delivery of spirit messages through different mediums with a request to forward them to the right person. the idea, originated by the communicators themselves, was to disprove the suggestion that messages were merely the working of the medium s subconscious mind. the earliest instance of cross-reference is registered in e. w. capron s modern spiritualism (1885) from february 12, 1850. the medium was a mrs. draper. a large company was divided into two groups and sent to different rooms. the spirit of benjamin franklin purported to be present and spelled out a message telling the company not to move. the same me

se, central to egyptian religion, seemed to other cultures to be suggestive of magic practice. as with all other systems, the egyptians magic consisted of two different kinds: that which was supposed to benefit either the living or the dead; and, that which has been known throughout the ages as black magic or necromancy. the contents of the westcar papyrus show that as early as the fourth dynasty the working of magic was a recognized art in egypt, while evidence suggests egyptian magic practice began in neolithic times. egyptians used magic for numerous purposes, including exorcizing storms and protecting themselves and their loved ones against wild beasts, poison, disease, wounds, and the ghosts of the dead. throughout the centuries, the practice varied considerably evan as the principal

ork for community activity. in the modern world, no longer tied to an agricultural cycle, the points on the solar calendar have become the holidays that assist in defining the wiccan faith. while there are records of ancient european tribes marking the important points on the solar calendar, there are few records of their paying attention to the lunar cycles, at least as a point for gathering and the working of magic. the idea of meeting monthly at the new moon or bi-weekly at the new and full moons (the esbat, appears to be a practice introduced by gerald b. gardner, who created modern wicca over a number of years after retiring to england in the 1930s. previously, he had been a mason in southeast asia and while there may have learned of the so-called moon lodges, masonic groups that met

wiccans is the full moon esbats. it is at these meetings that one develops their psychic powers, learns to do magic, and focuses the spiritual life. most covens also meet at the new moon. new moon rituals tend to be for personal growth, healing, and the initiation of new ventures. these tend to be the most intimate meetings of the coven and rarely are outsiders admitted. full moon rituals are for the working of magic, banishing of unwanted influences, and assistance for those in need. central to the esbat is the ritual act of drawing down the moon, magically raising a whirlwind of power and symbolically drawing it into the circle within which the coven meets, as the energy is released, each member feels an empowerment for their life. sources: ravenwolf, silver. to ride a silver broomstick:

pricking of the water was instantaneous. if it was held by an assistant, removed from the subject in a chain, there was an increasing slowness in the sensation. the delay between the pricking and the sensation was two seconds when five persons formed a chain. joire claimed that he could also transfer the sensibility to a living man or to the subject s shadow on the wall. care was taken to prevent the working of suggestion. the exteriorization of sensation to this degree, however, was a very rare phenomenon. joire also found that the excitation produced at a distance in a subject whose sensibility had been externalized left a persistent painful trace, like a contusion or a mosquito sting. a few moments after the first movement the subject began to stroke the sensitive spot as though he stil

f noetic sciences. http//www.noetic.org. march 8, 2000. mitchell, edgar d. psychic exploration. edited by john white. new york: g. p. putnam s sons, 1974. institute of parascience see international parascience institute institute of psychophysical research founded in 1962 at oxford, england, by members of the society for psychical research, london, at oxford university to advance understanding of the working of the human mind by scientific research on neglected areas of psychology, including lucid dreams, out-of-the-body travel, and hallucinations. the institute of psychophysical research is an independent group under the directorship of celia e. green, best known as the author of the book out-of-the-body experiences, published in 1968 as volume 2 of proceedings of the institute of psychop

it into the scope of the inquisition. the pope also delegated kramer and sprenger as inquisitors throughout northern germany, especially in mainz, cologne, treves, salzburg, and breman. in 1485 kramer wrote a treatise on witchcraft that initially circulated in manuscript; it was published in 1486 as malleus maleficarum, with the name of his colleague jacob sprenger added as coauthor. this became the working manual for in- encyclopedia of occultism& parapsychology. 5th ed. kramer, heinrich 875 quisitors, judges, and magistrates in the great witchcraft persecutions and went into many editions in french, italian, and english, as well as in german. kramer resided for a period at the priory of santi giovanni e paolo (x. zanipolo, returning to germany in 1497, where he lived at the convent of r

ering at the university of louisville, kentucky, organized a group to gather for meditation and attempted contact with extraterrestrials. he had been given the idea through his contact with a ufo contactee group in detroit. different contacts were developed over the next year that became the basis of an early volume, telepathy data collected by extraterrestrial communication (1963. over the years the working group went in and out of existence and changed personnel. in the meantime, elkins developed a friendship with one of the original members of the group, carla rueckert (1943, and in 1968 began to work with her in developing her channeling skills. among their first joint projects was a novel, the crucifixion of esmerelda sweetwater. in 1970 rueckert left her job as a librarian to work fu

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

his life in a shipwreck: a sweet smell as of roses filled the room. the medium went into trance. a fine mist was seen in the circle. the mist, glowing as if of gold, parted and the bishop materialized, with all the robes and insignia of office. he called his own name. dr. de souza stepped to him. he palpated the body, touched his teeth, tested the saliva, listened to the heart-beat, investigated the working of the intestines, nails and eyes, without finding anything amiss. then the other attending persons convinced themselves of the reality of the apparition. the bishop smilingly bent over mirabelli and looked at him silently. then he slowly dematerialized. at the sixth sitting, mirabelli, tied and sealed, disappeared from the room and was found in another room still in trance. all seals

nar on the last friday of each month. these are open to the public and run the gamut from magic to shamanism, to qabala (or kabbalah) and witchcraft. members of the society follow different traditions of magical practice including neo-pagan/wicca traditions. many find the society a place to meet others who share their magical interests but operate different magical systems. often meetings involve the working of various rituals on an experimental basis. the society has served as a catalyst for new groups to form by people who wish to follow up on a particular ritual or idea. the society also teaches a system of magic that combines insights from the western hermetic tradition with eastern tantric practice. training is open to associate members of the society who can present themselves at one

see also magical diagrams) sources: valiente, doreen. the abc of witchcraft past and present. new york: st. martin s press, 1973. pentecost miracles (with d. d. home) pentecostalism a modern revival movement within free church protestantism characterized by the appearance of the biblical gifts of the spirit as outlined in the apostle paul s first epistle to the corinthians 12. these gifts include the working of miracles, healing, prophecy, and speaking in tongues. of the several gifts, the speaking in tongues has been the most controversial. the pentecostal movement began in 1901 in a bible school in topeka, kansas. the school s teacher, charles parham, assigned his students the project of researching the sign of the baptism of the holy spirit in the lives of the first christian apostles

the myers, gurney, and isaac thompson communications in the same number of the proceedings, lodge showed none of james s reserve, on the whole they [the messages] tend to render certain the existence of some outside intelligence or control, distinct from the consciousness, and, so far as i can judge, from the subconsciousness also, of mrs. piper or other mediums. and they tend to render probable the working hypothesis, on which i choose to proceed, that the version of the nature of the intelligences which they themselves present and favour is something like the truth. in other words, i feel that we are in the secondary or tertiary touch.at least occasionally.with some stratum of the surviving personality of the individuals who are represented as sending messages. in only one instance were

racteristic indications which indisputably are associated with the organism of the medium. it had been suggested the wax gloves may have been prepared from inflated rubber gloves. gustav geley produced some casts using rubber gloves for comparison. they were also put on display. the charge that the gloves may have been made previous to the seance could not be sustained. one variety of plastics is the working of linen into the semblance of human features by psychic means. reportedly dr. eliakim phelps left a well-detailed description of an instance, including the appearance of 11 figures of angelic beauty. occasionally similar phenomena have been reported as a manifestation in haunted houses, with cushions assuming the shape of human forms. there are also artistic efforts under the heading

d life with god in heaven. reincarnation is often associated with, but is not necessarily connected with, transmigration, the idea that at death the soul might pass into the body of an animal, a plant, or even an inanimate object such as a stone. the belief in reincarnation was tied to moral categories in ancient religions, especially the eastern concept of karma, which viewed the present life as the working out of consequences from previous lives. future embodiments will also be determined by the consequences of this present life. one must remove oneself from the realm of consequences through spiritual activity or be stuck in the endless cycle of reincarnation forever. the belief in a form of reincarnation is fundamental to both hinduism and buddhism and had some popularity in the ancient

cscience.org. april 6, 2000. school of natural science see the great school of natural science school of universal philosophy and healing british spiritualist organization founded in 1946 by the medium grace spearman-cook, based on the teachings of her spirit guide ra-men-ra. the purpose of universal philosophy was to awaken the soul to its spiritual destiny so that it may participate actively in the working and unfolding of the cosmos. the school also published the monthly the occult gazette, last known address: 6 phillimore place, kensington, london, w8, england. schrenck-notzing, baron albert von (1862.1929) german pioneer of psychical research, a physician of munich who specialized in psychiatry, which eventually led him into psychical research. he was born may 18, 1862, at oldenburg

sychometry, premonition, prediction, crystal gazing, and phantasmal appearances. they were, in richet s view, manifestations of a new unknown sense that encyclopedia of occultism& parapsychology. 5th ed. sixth sense 1413 perceives the vibrations of reality. the conception is largely an attempt to do away with the spirit hypothesis, making its invocation unnecessary. richet admitted, however, that the working of this sense is incomprehensible when a choice has to be made between vibrations of reality, for instance in the case of a book test, when the sensitive is called upon to read a certain line on a certain page in a certain book that nobody has opened. his main argument in favor of his theory was that the hypothesis of the sixth sense as a new physiological notion contradicted nothing t

e held at cambridge, and because it was proved conclusively that the medium made use of fraud, the majority of the investigators ascribed her manifestations entirely to that. later, in 1898, more seances were held at paris, and they were so successful that richet, myers, and lodge once more declared themselves satisfied of the genuineness of the phenomena. perhaps the most convincing evidence for the working of some paranormal agency, however, was to be found in the famous cross correspondence experiments conducted in the early twentieth century. f. w. h. myers had suggested before he died that if a spirit control were to give the same message to two or more mediums, it would go far to establish the independent existence of such control. on the deaths of sidgwick (in august 1900) and f. w

to tell of the painful evidence suggests that a telepathic message may not only be unconscious, but may directly counteract the desire of the conscious mind. in many instances of cross-correspondence, where two or more people receive part of a message that only becomes clear when the parts are placed together, telepathy between the receivers would furnish an alternative to the spirit hypothesis. the working of telepathy is apparently demonstrated in certain cases of suggestion. hypnotization has been claimed to be effected at a distance. myers called it telepathic hypnotism. the wave theory in his presidential address to the british association for the advancement of science in september 1898, sir william crookes said: if telepathy takes place we have two physical facts.the physical chang

er jules michelet, a fervent anti-catholic and anti-monarchist, who produced numerous books of history, natural history, and social reform. advocating a turn from christianity to worship of a great mother goddess such as isis, michelet held that women were morally superior to men, and that their persecution as witches in former centuries was an attack by the elites on both the rights of women and the working classes. michelet took the position of the malleus maleficarum that women were innately drawn to witchcraft and made a positive good of it. medieval witchcraft, he declared in his 1862 book la sorciere, had been an egalitarian rural religion led by female priestesses.a view which was to resonate with later maverick writers on witchcraft such as charles leland and margaret murray. had t

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s" f" 2' 8: 4 the conscious dream state and one-sixtieth cloudy mirror the normal dream state) he assembled the sequence of names into a book as he was instructed, with one name on each page. the names are followed by the series of angelic tree language. the work of the chariot trust subsequently published sinatic hebrew, ezra hebrew, and english versions of the sefer hashmoth in 1971-72. most of the working and perfect forms of the tree of life that appeared in those books had never been seen before. the complete list of divine names contained in the work of the chariot edition is provided in appendix a. all of the various trees diagrams are included in the seven chapters of this text( the sefer yetzirah (book of formation) attracts heated debate about its authorship and date of originati

uplication of the letter heh h in hvhy. the upper heh h is the latent or unmanifest condition of all mayic (illusory) possibilities in the form of an infinite number of waves of ideas, and the lower heh h is their apparent finite manifestation in matter. most books on qabalah show only what is known as the composite tree of life (see figure 3.9. the composite tree is obtained by superimposing all the working tree paths. this form of the tree is often erroneously thought of as being a workable path in itself. however, as all the sefiroth on the composite tree are connected among one another, it offers no 2" 2' 8: specific route up the tree, and is consequently not effective as a working path. names from tanakh and the qabalistic tradition that have been attributed to the gates between the s

ar. the variety of working trees reflects the different paths by which different types of magicians, wizards, saints, devotees, and yogis ascend the tree of life. devotees and yogis generally make exclusive use of the central column. their paths are referred to as central column working trees. magicians, wizards, and saints, on the other hand, make significant use of the side columns on the tree. the working trees of the magicians make exclusive use of one or other of the two side columns. the working trees of the saints and wizards involve the use of all three columns, but ascend in opposite directions. the perfect trees are mystical allusions to self-realized souls and forms of divine incarnations. 3' 8: h" 2: 2 2:e 8, 6 !7 '0, 6. 0 '7 the working trees that exclusively involve the colum

without shattering their shells, are denied access to atziluth (world of emanation) by the action of the gate of the ayin i( gate of the unclean servants) between the sefiroth understanding/north and crown/above. this gate redirects such souls into extinction via the abyss at the invisible sefirah knowledge/first, 6' 7 '0, 6 -07 like the ways of the angels of elohim and the angels of destruction, the working trees known as the way of the saint and the way of the wizard are opposite in nature and intent. the way of the saint involves an arduous progression up the tree in which all the sefiroth of all three columns are traversed one by one through a specific sequence of letter-gates (see figure 4.2. in occult literature, this path is often confused with the way of the wizard. the wizard move

ith the awakening and sustaining of consciousness in the heart sefirah beauty/last. or, by renouncing the consciousness of the lord as creator/ preserver/destroyer of the universe, move on to the witness consciousness of vast face in atziluth (sefirah crown/above) and into the negatively existent roots of the tree. the way of messiah (see figure 4.4) is generally one of the fastest and easiest of the working paths, but requires an overpowering and unconditional love for a form of messiah or :2% e= i2 5 the torah (which contains all of them. in qabalah, messiah has four celestial heads corresponding to the sefiroth of the inner court of the tree. similar to the way of hvhy elohenu, the way of messiah is empowered by taking the name of the chosen messiah in meditation while visualizing an ap

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

he first, and the third through the second and first. there is also a division of activities among the hierarchies, as follows: seraphim speculate on the order and providence of god. cherubim speculate on the essence and form of god. thrones also speculate, though some descend to works. dominions, like architects, design what the rest execute. virtues execute, and move the heavens, and concur for the working of miracles as god's instruments. powers watch that the order of divine governance is not interrupted and some of them descend to human things. principalities care for public affairs, nations, princes, magistrates. archangels direct the divine cult and look after sacred things. angels look after smaller affairs and take charge of individuals as their guardian angels.1 ficino's notions

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

g attention to the almost buried past is revealing the fact that not merely the germs whence our present civilization has been developed descended to us from the dim ages of antiquity, but that a great number of the actual benefits which go to make up our present state of material progress have come to us from prehistoric times. the art of writing, of navigation (including the use of the compass, the working of metals, astronomy, the telescope, gunpowder, mathematics, democracy, building, weaving, dyeing, and many of the appliances of civilized life, have been appropriated by later ages with no acknowledgment of the source whence they were derived. when pythagoras exhibited to the greeks some beautiful specimens of ancient architecture which he had brought from egypt and babylon, they simp

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

onewhois assured that there have been many saviours, i feel on myownpart that hewhomwe call christ, being last, is also the first. he carriedwithhimthroughout the whole crucifixion, which was also the concealed gloryofhis earthly life, a consciousness of his divine nature and destiny. as real man he suffered,butas divine man he knew-e-knew, that is 'whence he came and why; he knew that it was for the working of a mystery; he knew that this mystery was an epitome of the experience of each individual soul on the. way of return godward. he went through the high dramatic enactmentwitha conscious and plenary realisation of every element therein, from the most even to the least; and hence for us there is vitalism and grace in all (pp.185-6).redemption is 'by the finding of life ingod'and it is a

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

athsofknowledge' and said:'ofhis scholarship it is not for me to speak, so far was it beyond my own, and brodie-inneswasa scholar. brodie-innes also claimed for mathers the 'loyalty and affec255 tion' in later days of members of the golden dawn, a claim patently false and on a par with mina mathers' mendacious assertion that 'in 1888, after the publication of theqabalahunveiled,my husband started the working of his esoteric school..drwoodman anddrwynn-westcott aided in the adminis255 trative side of this school and its teaching to a certain extent" mathers' role in building the golden dawn was undoubtedly a crucial one, but he did not found the order; it was westcott who blended fantasy with reality and created it from nothing. and he was determined that it should be the only rosicrucian o

se tablets and keys is extremely complex and secondorderadepts were given detailed instruction as to their construction, correct colouring, use and correspondences in manuscript s,thebookof theconcourseof theforces.itexplains why the enochian language is so important:'thesespecial angelical language letters havemore.magical virtue thanthecommon hebrew, or english letters; especially in respect to the working ofthesquaresofthe tablets in spirit vision or the so called methodofskrying in the spirit vision: they are therefore more sigils than simply letters' a modified formofthe whole text is printed in regardie's final volume. a later manuscript, labelled 'y, explains the occult signifi255 canceofthe gameofchess, and gives the basisofoneofmathers'most fascinatinginventions-enochianchess. acc

fromdracula,for this is the manner in which vampires gain recruits. magicians are nothing if not eclectic. even more mystically inclined writers utilized magic when it suited their needs. thus, inthecolumnofdust(1909),evelyn84 thegoldendawnunderhill, who was a member of waite's independent and rectified rite, brought the spirit who becomes inescapably linked to her heroine into its possession by the working of ritual magic. seeking knowledge, the heroine, ignorant of all occultism, attempts to work a ritual from thegrandgrimoirein the bookshop where she works. as the ritual progresses the author explains the theory behind it 'hence the last clauses of the incantation came from her lips with an imperious ring which was appropriate enough to that superb procession of divine names by which t

er, after due examination and approval in each case, possess rituals and secrets which had been received from the greatly honoured chief adepts, and were placed by them in the care ofv. h. frater 's.rioghail mo dhream' an eminent kabbalist, hermetic stu255 dent and magister of the soc. ros. in anglia, for revision, and to render them suitable for english students of the present day.thewording and the working arrangements have alone been revised; the foundation of the sephirotic scheme and the relative depend255 enceofits several parts, the secret names and references are untouched and unaltered from the ciphermsswhich were handed to v.h.sapere audeso=6260 (whose motto was at that time quod scis nescis) already an adept and an honorary magus of the soc rosinanglia, some years before by a mo

GILBERT THE SORCERER AND HIS APPRENTICE

g the witch human, we have gone a. long way towards understanding one of the most complex problems of medieval, and indeed modern, history. and this we shall not do by talking glibly of ignorant superstitions, and relegating all the stories we have to the domain of folklore.itis a field of occultism well defined, and illustrated by a wealth of example, not difficult of access, and very well worth the working.[reprinted fromtheoccultreview,vol. xxv, no. 6(june1917),pp. 328-36.]17. the hermetic systemthis system is not to be found in any book. a knowledge of the system is acquired muchinthesameway that george smith readtheinscribed bricksthatcame from babylon and nineveh: the bricks were all broken to pieces, but he was lucky enough to find outthatthe same words, the same inscriptions, were

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

nn westcott. his fame, such as it is, depends on his occult activities rather than on his masonic doings, but, as we shall see, the swedenborgian rite played a crucial role in his life. by 1885 westcott was eager to breathe new life into the rite and inserted a letter in the kneph (vol. 5, no. 41, february 1885, p. 10) lamenting the fact that, for some unknown cause the lodges do not now carry on the working. he suggested that there should be an annual meeting, an assemblage of the whole order, in london or in some central situation, in order to receive candidates, and use the ceremonies. it would, he felt, be a great misfortune to let the order lapse into obscurity. he continued to press yarker in the same vein, and when mackenzie was dying, in june 1886, westcott wrote to yarker (17 june

GILBERT R A THE MASONIC CAREER OF A

to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that would lead him in 1903 to gain

GNOSTIC CATECHISM

to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own devising, the working of which would lead all those who took part to a spiritual enlightenment of their own. it was thus of crucial importance for waite to gain access to the rectified rite which represented, par excellence, the secret tradition in practice but, while he prepared the ground for his visit to geneva, he was also collecting other rites and planning the moves that would lead him in 1903 to gain

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

rces. a pre-requisite for the use of programmed ritual is a thorough knowledge of your own spiritual, mental and physical disposition. the purpose of ritual and ceremony there can be many reasons for the use of ritual and ceremony- some good, some bad. the use of ritual as a game or as entertainment is definitely out of the question. rituals should not have guests, either the participants join in the working or they do not attend. five good reasons for the use of ritual and ceremony are. to fix events in the unconscious. particularly in ceremonial practise certain events in a given time frame are found to be important. these may be individual events or religious festivals and dates. through the correct use of ceremony these events can be linked into unconscious archetypes, so that at these

. it is important that this is done correctly and strong visualisations used. it is no use using elaborate incantations if the visualisations do not match in intensity. dedication when the sacred space has been created, dedications should be offered. these can include invocations of the four elements, prayer, meditations or whatever is required. the important thing is that the space is focused on the working you are undertaking. acceleration some sort of ritual activity should be used to bind the participants together and accelerate the altered state of consciousness. chanting, dance, music, poetry- all of these can prove of value. working this is the space when the participates are ready and the actual working is undertaken. this should be the climax of the process and should not be start

hould be used to bind the participants together and accelerate the altered state of consciousness. chanting, dance, music, poetry- all of these can prove of value. working this is the space when the participates are ready and the actual working is undertaken. this should be the climax of the process and should not be started until the energies are right. gnostic theurgy page 166 integration after the working is completed some time should be left for the participants to integrate what they have experienced. final cleansing and containment the ritual should be formally closed, a further banishing undertaken and all energies either returned to their sources or set off to carry out their appointed task. scale down time should be left for participants to relax and work down after the rite befor

GOETIA LUCIFERIAN

you may have the pentacle of tetragrammaton on your person, symbolic of the will of the rite. when one enters the cross-roads of spirits you are in the arena of anon, the spirits which have existed between the aethyr and the earth for timeless ages the take the flesh of our desires, therefore posing a dangerous tight rope walk of obsession/possession. consider the strength of will as the guide in the working, thus the reason for one being in direct contact with the hga/angel-serpent and envenomed with the light of set or the adversary. the names within the tetragrammaton represent the power of will that the magicians holds in the working, thus within the pentagram which ascends towards the luciferian realm of air. tetragrammaton is the formula of the holy guardian angel or higher self/daim

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ician make certain that he does not lower the elemental weapon after formulating a pentagram in mid-air. the circle must be complete, continuing in an unbroken line from pentagram to pentagram. the blazing five-pointed star is like the flaming sword which debarred adam from the edenic paradise. the four archangels, the spiritual regents of the four elements, are then invoked to give legitimacy to the working, and spiritual power and protection to both the surrounding pentagrams and the circle wherein the magician is enclosed. the last phrase of the ritual declares the pentagrams aflame about him, and invokes once again the holy guardian angel so that the operation is sealed with the stamp of the divine light (see figure 87, in regardies tol) one of the highly significant and important resu

GOLDEN DAWN RITUALS B

s most sacred symbol. the pentagram must be traced with the single point upward. it is a symbol of spirit ruling over matter. when it is traced in an adverse fashion with the single point down, it becomes an "evil" symbol affirming the empire of the mundane and matter over the divine spirit. see that thou dost not trace it adversely except in rare circumstances when it is absolutely necessary for the working and conversing with an evil spirit. this is done only so that the evil natured spirit may be retained before thee without causing the spirit undo torment "know well that thou hast no right to injure or hurt even 'evil spirits' to gratify thine own curiosity" when the need shall arise for such a working with an evil-natured spirit, thou shalt hold the blade of thy sword upon the spirit

nd close all invocations and evocations. it is the tracing of these important pentagrams that allows the elements to be in a state of equilibrium and harmony. in closing, these currents are reversed. note: herein is a great secret and blind hidden from the uninitiated practitioner of our science. in the watchtower ritual, the invoking pentagrams of should be traced over the altar in the center of the working in the opening and in the closing as well. the uninitiated will be performing a ritual and possibly working with elements not in harmony with each other. the l.b.r.p. is taught in the outer order so it will not be covered in this lesson. the l.b.r.p. is for general work and unimportant matters. 6 the following are banishing and invoking spirit pentagrams, both active and passive. hyha

GOLDEN DAWN RITUALS C C1

of the heavens and trace the invoking hexagram and pronounce the proper names. also, thou may invoke what angels and forces of that nature that may be required. trace their sigils in the air in the center of the supreme hexagram. 9. when thou art finished, perform the banishing ritual of that planet, and give them the license to depart. 10. if you are charging a talisman, remove the talisman from the working space before banishing so as not to dis-empower the talisman. 11. in the case where you may wish to invoke all the planetary forces, perform the l.i.r.h. using l, then turn to the quarter of the respective planets and use the supreme ritual of the hexagram to invoke their forces. remember always to properly banish planetary forces when you are done working, using the lesser banishing r

GOLDEN DAWN RITUALS G

deptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 necessary requirements 1. all four newly made elemental weapons to be placed on the altar in their respective quarters. 2. the cross and triangle of the neophyte grade. 3. the tablet of union. 4. a rose, incense, candle, chalice of water and paten of salt and bread. 5. the four elemental tablets placed in their proper quarter in the working area. 6. the adept's regalia of the second order, wearing the rose cross lamen, holding and utilizing the consecrated lotus wand and magical sword of the art. it is possible to consecrate all four tools on the same day. however, we recommend, if possible, consecrating them on different days. at least there should be an approximate twenty-four minute interval between each consecration

GOLDEN DAWN RITUALS K

of the pentagram; also to the five preparatory examinations for this grade. it is written 'his days shall be one hundred and twenty years; and one hundred and twenty divided by five yields twentyfour, the number of hours in a day and of the thrones of the elders in the apocalypse. further, one hundred and twenty equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and four elements typified in the wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as b

GOLDEN DAWN RITUALS VENUSZAM16

and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hos

GOLDEN DAWN RITUALS Z1

t the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his symbolism. the white cross and triangle on his left breast on the robe represents t

GOLDEN DAWN RITUALS Z2

of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circle and turning towards the quarter from which the spirit will come. g. the name and sigil of the spirit, wrapped in a black cloth or covering is now placed within the circle at the point corresponding to the west, thus, representing the candidate. the consecration of baptis

of his visible manifestation. if he be not thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit from the place of the throne in the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but, if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: thus doing, let him address a humble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to manifest, b

the place of the hierophant but turning towards the place of the spirit and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground within the circle at the quarter where the spirit appears. this invocation should be of some length and should rehearse and reiterate the divine and other names consonant with the working. the spirit should now become fully and clearly visible, and should be able to speak with a direct voice if consonant with his nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the ma

mena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as 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

thee the power of. he then circumambulates thrice, holding the talisman or material basis in his right hand. t. the magician, standing in the place of the hierophant, but fixing his gaze upon the talisman or material basis which should be placed on the ground within the circle, should now read a potent invocation of some length, rehearsing and reiterating the divine and other names consonant with the working. the 10 talisman should now flash visibly, or the natural phenomena should definitely commence. then, let the magician proclaim aloud that the talisman has been duly and properly charged or the natural phenomena induced. u. the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which the magician requires. v. the operator now ca

ugh the roper invocation. g. formulating clearly the idea of becoming invisible. the formulating of the exact distance at which the shroud should surround the physical body. the consecration with nand o, so that their vapor may begin to form a basis for the shroud. h. the beginning of formulating mentally a shroud of concealment abut the operator. the affirmation aloud of the reason and object of the working. i. announcement that all is ready for the commencement of the operation. orator stands in the place of the hierophant at this stage, placing his left hand in the center of the white triangle and holding in his right the lotus wand by the black end in readiness to concentrate around him the shroud of darkness and mystery. 11 (in this operation as in the two others, under the dominion o

f the divination. e. the preparation of all things necessary and the right understanding of the process so as to formulate a connecting link between the process employed and the macrocosm. f. the invocation of the higher; and arrangement of the scheme of divination and initiation of the forces thereof. g. the first entry into the matter. first assertion of limits and correspondences; beginning of the working. h. the actual and careful formulation of the question demanded, and consideration of all its correspondences and their classifications. i. announcement aloud that all the correspondences taken are correct and perfect. the diviner places his hand upon the instrument of divination. standing at the east of the altar, he prepares to invoke the forces required in the divination. j. solemn

e secrets of another; if by this means thou shalt arrive at a knowledge of another s secrets, thou shalt respect and not betray them. h alchemy a. the curcurbite or the alembic b. the alchemist. c. the processes and forces employed. d. the matter to be transmuted. e. the selection of the to be transmuted, and the formation, cleansing and disposing of all the necessary vessels, materials, etc, for the working of the process. f. general invocation of the higher forces to action. placing of the matter within the curcurbite or philosophic egg, and invocation of a blind force to action therein, in darkness and silence. g. the beginning of the actual process. the regulation and restriction of the proper degree of heat and moisture to be employed in the working. first evocation followed by first

s 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 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 inv

examine it astrally till there is the astral appearance of the thickest possible darkness, and thou mayest also evoke an elemental form to tell thee if the blackness be sufficient. but be thou sure that in this latter thou art not deceived, seeing that the nature of such an elemental will be deceptive from the nature of the symbol of darkness, wherefore ask thou of him nothing further concerning the working at this stage but only concerning the blackness, and this can be further tested by the elemental itself, which should be either black or clad in an intensely black robe (note, for this evocation, use the names, of l. l. then, let the alchemist distill with a gentle heat until nothing remaineth to come over. let him then take out the residuum and grind it into a powder; replace this pow

et 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 of the 4 as taught, for these have great force materially, then without doubt shall that flashing light manifest itself i

GOLDEN DAWN RITUALS Z3

cessity for harmony and brotherly love, the doing away with pettiness and of too much self-concentration, allowances for the weaknesses of others within limits, and shunning resolutely anything in the nature of slander. so, in the grip of the neophyte, the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he/she becomes unsympathetic with the rest, separates himself or herself from them, and though he/she weakens the combination of working, he/she still more certainly attracts upon him/herself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents

GOLDEN DAWN RITUALS ZAM1

oss and vibrate the grand word: h w c h y step 4 move to the northeast corner, making the connecting white line, draw the cross and vibrate: h w c h y step 5 4 complete your circle by returning to the southeast with the connecting white line. touch the point of the incense to the central point of the first cross, which should be seen astrally. step 6 raising the stick on high, go to the center of the working and walk diagonally across the room towards the northwest corner. visualize the connecting white line. in the center of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and bring the point of the stick down to the center of the astral cross there (connect the white line to this cross. step 8 turn towards

nter of the working above your head, trace the cross and circle vibrating: h w c h y step 7 holding the stick on high, go to the northwest and bring the point of the stick down to the center of the astral cross there (connect the white line to this cross. step 8 turn towards the southeast and retrace your steps, at this point holding the incense stick directed towards the ground. in the center of the working, draw the cross and circle toward the floor as if it were under your feet, and vibrate the name: h w c h y step 9 complete this by returning to the southeast and bringing the stick again to the center of the cross. now move with arm outstretched to the southwest corner. see astrally the white connecting line already there as you do this. vibrate: h w c h y step 1o from the center of th

were under your feet, and vibrate the name: h w c h y step 9 complete this by returning to the southeast and bringing the stick again to the center of the cross. now move with arm outstretched to the southwest corner. see astrally the white connecting line already there as you do this. vibrate: h w c h y step 1o from the center of this cross, elevating the stick as before, walk diagonally across the working area towards the northeast corner. in the center of the working area, point to the center of the cross above your head that was previously made, vibrating the name (do not make another cross) h w c h y step 11 5 bring the stick to the center of the northeast cross, and move back to the southwest, incense stick pointing down, while pausing in the center of the room to link up with the c

GOLDEN DAWN RITUALS ZAM16

viously ascertained position of k. say "o thou divine one, who dwellest in the majesty and love of dsj, the fourth sephira. la, source of the river gihon, god strong and mighty, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, t

GOLDEN DAWN RITUALS ZAM22

r so that the altar is between the operator and the previously ascertained position of cmc. recite the following: o thou divine one who dwellest in the majesty and beauty of trapt the sixth sephira, tudw hwla hwhy look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy holy perfection descend upon me, to awaken within my being that which shall prove a channel for the working of thine abundant power and beauty. may this talisman of a which i have made, be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibra

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

-off season imposed by the flooding of the nile.6 as i continued to climb, i reminded myself of the implications of all this. it wasn t just the tens of thousands of blocks weighing 15 tons or more that the builders would have had to worry about. year in, year out, the real crises would have been caused by the millions of average-sized blocks, weighing say 2.5 tons, that also had to be brought to the working plane. the pyramid has been reliably estimated to consist of a total of 2.3 million blocks.7 assuming that the masons worked ten hours a day, 365 days a year, the mathematics indicate that they would have needed to place 31 blocks in position every hour (about one block every two minutes) to complete the pyramid in twenty years. assuming that construction work had been confined to the

he last ice age could have been a geological event both catastrophic and uniform? the great biologist sir thomas huxley remarked in the nineteenth century: to my mind there appears to be no sort of theoretical antagonism between catastrophism and uniformitarianism; on the contrary, it is very conceivable that catastrophes may be part and parcel of uniformity. let me illustrate my case by analogy. the working of a clock is a model of uniform action. good timekeeping means uniformity of action. but the striking of a clock is essentially a catastrophe. 20 encyclopaedia britannica, 1991, 1:440; john white, pole shift, a.r.e. press, virginia beach, 1994, p. 65. 21 pole shift, p. 77: twenty billion tons of ice are added each year at antarctica. 22 h. a. brown, cataclysms of the earth, pp. 10-11

GREY W G CONDENSATION OF KABBALAH

hole design. this gave an immediate association and location to the paths. see figure 3. each path being a combination of two spheres, we have to experience or know the conditions of life while being influenced by both energy-types. in esoteric practice each path is visualized and meditated on with perhaps some specially formulated prayers as well until it becomes etched into the consciousness of the working kabbalist deeply enough to act as a life-guide godwards. this takes a fairly long time, and is known as pathworking. again of course we are confronted with the right, left and centre method of considering the tree, the traditional three-way system of looking at esoteric procedure in general. 1. the orphic way. called so after orpheus, patron of song, dance, and free expression. orphica

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

no. 107, p. 130-1 a palace of wax and honey. this reminds us of the beautiful picture in lohengrin p. 191 of henry 2/s tomb in bamberg cathedral: sus lit er da in siner stift di er het erbouwen, als diu bin ir wift uz maneger bliiete wiirket, daz man honc-seim nennet (he lies in the minster he built, as the bee her web from many a blossom works, that we name honey-juice. in the various languages the working bee is represented as female, ohg. pia, lat. apis, gr. pe^io-cra, lith. bitte, in contrast with the masc. fucus the drone, ohg. treno, lith. tranas; but then the head of the bees is made a king, our weiser (pointer, mhg. wisel, ohg. wiso, dux, pliny s( rex apium/ lith. bittinis, m. lat. chosdrus (ducange sub v, yet as. beomodor, boh. matka. the gr. eaa-rjv is said to have meant origina

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

se is to set into operation such laws and principles as will bring about the results desired. therefore, explanations which convey our laws and principles are unnecessary, and sometimes defeat the purpose in mind, and may, in other cases, cause trouble, worry, or ill effects. but, there are cases where one will find it advisable, if not absolutely necessary, to explain to one outside of our order the working of some of nature's laws; for such an understanding may do all that is necessary to relieve a condition, or enable a troubled heart or sick body to find health, happiness, and peace profound. certainly, no member will find in this privilege a reason to take all the lectures or teachings of our order, or even part of them, and use them for a basis of another school or system, and either

ved in records owned by a foreign scientific society. in a letter to jonathan otley in 1796 (six years before he made public much of his discoveries) he said "i may answer that my head is too full of triangles, chemical processes, and electrical experiments to think much of marriage" in the matter which follows, i will attempt to make plain to our members the laws which dalton evolved, based upon the working of the triangle. i will make plain to them that which may not be so plain to those not initiated into our order. furthermore, i have added to dalton's original charts, reproduced herewith, those points and illustrations regarding atoms which he did not make public. the charts, themselves, have not been published in this form, or complete in any form, since his transition, and no doubt

to date back to the time of the secret wisdom related by moses. by a system of numbers, and letters of the hebrew alphabet, the kabala discloses the esoteric mysteries. its philosophy, in other words, concerns ontology, the nature of being; cosmology, the origin of the universe; theology, the nature of god; and anthropology, man's relationship to god and the world. karma.a term used by us to mean the working of the law of compensation. rosicrucians do not contend, however, that the exactions of the law of compensation will result in any reversal of the law of evolution, as is claimed by some modern schools. that a human being may be reincarnated in the form or body of a lower animal as a punishment is inconsistent with the laws of reincarnation and evolution, both of which teach us that ea

at he will be taught to know and love and give obedience to god's laws; that the child will be given every opportunity to enter the order at the proper age without interference or unnecessary urging. such ritual may take the place of, or supplant, any christening ceremony. this ceremony is, of course, nonsectarian. natural law.that law or set of laws decreed in the beginning by the divine mind as the working basis of all creation and without which no manifestation can occur and exist. such laws are universal as to scope and manner of operation. natural law operates alike on all planes and in all kingdoms. natural laws are extremely simple and direct, as all such fundamental laws must be. their mission is to insure progressive gradations or cycles of evolution in spite of all the obstacles

HAMIL THE ROSICRUCIAN SEER

my spirit companions still attending me, i travelled to rome. i was introduced by them into the society of the rosicrucians, some of whom i cannot believe even now were human.ifthey were they had attained powers that man ought not to possess, for they did things that, callous as i was, and so well acquainted with sights earthly and ghostly, made me tremble with fear, and to believe that they. had the working of the universe. at that place my book was completed. i sought the same powers that they possess. i learned nearly every form that they went through, every ceremony that was used at their meetings 'i returned, i knew. notwhy-impelledperhapsbyspirits, careless of my temporalsafety-tothe town that i had fled from.itwas at the timeofthe inquisition. with my magic secrets and my talismans

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ty 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 theosophical society is not 15 theosophists and members of the t.s. 18 the difference between theosophy and occultism 23 the difference between theosophy and spiritualism 25 why is theosophy accepted? 32 the working system of the t.s. 37 the objects of the society 37 the common origin of man 38 our other objects 44 on the sacredness of the pledge 45 the relations of the t.s. to theosophy 49 on self-improvement 49 the abstract and the concrete 52 the fundamental teachings of theosophy 57 on god and prayer 57 is it necessary to pray? 61 prayer kills self-reliance 66 on the source of the human soul 6

harity 222 page 3 the key to theosophy- hp blavatsky.txt theosophy for the masses 224 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 theosophy and asceticism 237 theosophy and marriage 240 theosophy and education 241 why then is there so much prejudice against the t.s? 248 is the theosophical society a money-making concern? 256 the working staff of the t.s. 260 the "theosophical mahatmas" 263 are they "spirits of light" or "goblins damned? 263 the abuse of sacred names and terms 273 conclusion 277 the future of the theosophical society 277 glossary 281 appendix 345 the theosophical society: information for inquirers 345 the legal status of the theosophical society 347 note by the editor: the page numbers refer to the boo

and for the promotion of the theosophic life. the present theosophical society is not the first of its kind. i have a volume entitled: theosophical transactions of the philadelphian society, published in london in 1697; and another with the following title: introduction to theosophy, or the science of the mystery of christ; that is, of deity, nature, and creature, embracing the philosophy of all the working powers of life, magical and spiritual, ant forming a practical guide to the most sublime purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration -published in london in 1855. the following is the dedication of this volume: to the students of universities, colleges, and school

the enemy with false information-a spy and traitor-as a revenge upon his former chief, and claims that his punishment has released him from his oath of loyalty to a cause. is he justified, think you? don't you think he deserves being called a dishonorable man, a coward? q. i believe so; but some think otherwise. a. so much the worse for them. but we will talk on this subject later, if you please. the working system of the t.s *1) the objects of the society q. what are the objects of the "theosophical society? a. they are three, and have been so from the beginning. 1. to form the nucleus of a universal brotherhood of humanity without distinction of race, color, or creed. 2. to promote the study of aryan *2) and other scriptures, of the world's religions and sciences, and to vindicate the im

again on earth by giving them a further development, and furnishing the ego with a body fitted for it, then you will be quite correct -ooo- a few words about the skandhas q. what becomes of the other, the lower skandhas of the personality, after the death of the body? are they quite destroyed? a. they are and yet they are not-a fresh metaphysical and occult mystery for you. they are destroyed as the working stock in hand of the personality; they remain as karmic effects, as germs, hanging in the atmosphere of the terrestrial plane, ready to come to life, as so many avenging fiends, to attach themselves to the new personality of the ego when it reincarnates. q. this really passes my comprehension, and is very difficult to understand. a. not once that you have assimilated all the details. f

is protracted suffering? a. as a general rule, and within certain limits which define the age to which we belong, the law of karma cannot be hastened or retarded in its fulfillment. but of this i am certain, the point of possibility in either of these directions has never yet been touched. listen to the following recital of one phase of national suffering, and then ask yourself whether, admitting the working power of individual, relative, and distributive karma, these evils are not capable of extensive modification and general relief. what i am about to read to you is from the pen of a national savior, one who, having overcome self, and being free to choose, has elected to serve humanity, in bearing at least as much as a woman's shoulders can possibly bear of national karma. this is what s

omed to eternal perdition! q. yes, i see what you mean generally; but i wish you could give some concrete example of the action of karma? a. that i cannot do. we can only feel sure, as i said before, that our present lives and circumstances are the direct results of our own deeds and thoughts in lives that are past. but we, who are not seers or initiates, cannot know anything about the details of the working of the law of karma. q. can anyone, even an adept or seer, follow out this karmic process of readjustment in detail? a. certainly "those who know" can do so by the exercise of powers which are latent even in all men -ooo- who are those who know? page 100 the key to theosophy- hp blavatsky.txt q. does this hold equally of ourselves as of others? a. equally. aa just said, the same limite

it without reward and thanks, so long as a few good theosophists support it with occasional donations, so long will it exist, and nothing can crush it. q. i have heard many theosophists speak of a "power behind the society" and of certain "mahatmas" mentioned also in mr. sinnett's works, that are said to have founded the society, to watch over and protect it. a. you may laugh, but it is so -ooo- the working staff of the t.s. page 131 the key to theosophy- hp blavatsky.txt q. these men, i have heard, are great adepts, alchemists, and what not. if, then, they can change lead into gold and make as much money as they like, besides doing all kinds of miracles at will, as related in mr. sinnett's the occult world, why do not they find you money, and support the founders and the society in comfo

HINE PHIL ASPECTS OF EVOCATION

f our findings, create a general approach to goetia suitable for our post-modern era. needless to say, things did not go exactly as we planned. our first series of workings was drawn from the lesser key of solomon. our first evocation, of the spirit vassago, was performed without using the traditional arrangement of circle, triangle, etc .just to see what happened, as it were. the result was that the working lacked clear definition; visions of the spirit called forth were hazy at best, and we both experienced a lowering of vitality (a feeling of being .drained, headaches and pre-flulike symptoms for a couple of days following. in view of this, we constructed a permanent circle and triangle, according to the .rules. in the lesser key, and all workings were conducted in the fashion outlined

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

cagliostro's tarot predictions. the. occult tarot theory was first developed by elip as levi.in dog"!e et rituel de a aute magie (1856, but he did not provide any mstru.ctions for prediction. k. r. h. mackenzie (see my 'fringe masonry in england, 1870-85, in aqc 85 1972) wrote to f. g. irwin on 6 november 1877 .and mentioned hat ayton had asked him if levi 'left any exact instru tions behind for the working of the tarot. he added 'i have a fa hio of working it myself but i work it with the aid of astrology';hic is a different process from that pursued by e. l' for mackenzie s attitude to tarot divination see my the magicians of the golden dawn (1972, pp.29-30. instructions for divi.nation wer fir t published in papus, l tarot des hohemiens (1889; enghsh translation m 1892 by a. p. morton

it may all be gone. it is too late for this season. that theory as to pure alcohol has been propounded before. from what i know, i fear it will not stand the test. i have made pure alcohol from the best french brandy for spagyric purposes. there is nothing but the orthodox method of making the elixir. alcohol is merely a help towards it, so far as i know. i am glad you are getting on in the g.d. the working the two is perhaps impracticable, but we must never forget that the t[heosophical] s[ociety] has a great mission for this age. i do not feel at all well to-day. in haste. 84 the alchemist ofthe golden dawn lost. i am, however, determined to get better and to go on with my work. i fancy i am better for means i have adopted the last few days. i have been very busy comparing one author wi

HP LOVECRAFT HERBERT WEST REANIMATOR

re than we had used since college days, when our feats were new and groping. i cannot express the wild, breathless suspense with which we waited for results on this first really fresh specimen- the first we could reasonably expect to open its lips in rational speech, perhaps to tell of what it had seen beyond the unfathomable abyss. west was a materialist, believing in no soul and attributing all the working of consciousness to bodily phenomena; consequently he looked for no revelation of hideous secrets from gulfs and caverns beyond death s barrier. i did not wholly disagree with him theoretically, yet held vague instinctive remnants of the primitive faith of my forefathers; so that i could not help eyeing the corpse with a certain amount of awe and terrible expectation. besides- i could

INITIATION INTO HERMETICS

e adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on the other planes. how it is possible to contact higher planes through knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. at the moment, it is important to know that of our earth the working of elements in the subtlest form is evolving off in exactly the same manner as in the human body. by drawing analogies to the human body, one will certainly find out how to draw the parallel to the elements, and state that the analogy with the human body seems justified. in the chapter relative to the human body we have been discussing the mode of life and the functions of the elements

s of doing so, but i desist from quoting such methods in order not to lead the magician into temptation. according to the universal laws, a magician of illumined spirit and perfect mastery of occult faculties and powers also will be able to raise the recently deceased from the dead. backed by his high mystical experiences and with the help of his well-trained senses, the magician can see not only the working of the elements in the body, spirit and soul, but also the effect of the electromagnetic fluid; moreover, he can notice the connecting bond between the material, astral and mental bodies, and he knows how all this can be influenced according to the universal laws. it will be easy for him to restore the two connecting links by means of the elements and the electromagnetic fluid. in a ca

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

) only, as it were, had left coarse, unfinished, rough-hewn. these ideas resemble closely the conclusions of the alchemists (or of the rosicrucians when applying to practical art, who declare that nature, in the production of metals, always intends the generation of gold, and that it is only from accidental diversion or interposing difficulty, or from the deficiency of the virtue or faculty, that the working-out of the aim falls short, and issues (bluntly and dis280 the rosicrucians. appointed) in another metal, the blanker, blacker, and coarser metals being, in fact, only as the diseases of matter, which aims at clear perfect health or as gold. here the alchemists contend that their superhuman (in apparent-sense) science, felicitously applied, completes the operation, and transmutes or co

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

y of censing. lighting the candles. chapter v the opening of the lodge the brethren assist. tyling the lodge. the e.a. s. n. the officers. the duties. the opening. the e.a. k c s. chapter vi initiation the candidate. divisions of the ceremony. preparation of the candidate. the inner preparation. the three symbolical journeys. the o c. the e c. i l c s. the s c and p c examination and investiture. the working tools. egyptian interpretation of the working tools (second edition: the working tools, and the egyptian interpretation of them. chapter vii the second degree the questions. the preparation. the inner preparation. the opening. the e.a.'s last work. the five stages. the five steps. the o. the working tools. closing the lodge. chapter viii the third degree the opening of the lodge. the c

the traditions of the order. it is said in an ancient catechism of masculine masonry: 33. q. as a mason whence come you? a. from the w c t. 34. q. whither directing your course? a. to the e c t. 35. q. what inducement have you to leave 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

et it as referring to the temple of king solomon. 101. the real reason, however, for the careful orienta-tion of the lodge is magnetic. there is a constant flow of force in both directions between the equator and each of the poles of the earth, and there is also a current flowing at right angles to that, moving round the earth in the direction of its motion. both of these currents are utilized in the working of the lodge, as will be explained when we come to deal with the ceremonies. the world at large does not recognize the presence of these forces, which are not of the same order as those which influence a common steel or iron magnet, but there are some people who are sensitive to them to such an extent that they cannot sleep comfortably if they lie across them. some of these people slee

it heavens which canopy the true temple of humanity, when we regard the lodge as universal; but the reference to divers colours indicates another meaning, for the vault of the sky is not of various hues, except at sunrise and sunset, but is blue. the real celestial canopy is the aura of the man whom we have thought of as lying on his back; it is the vividly tinted thought-form that is made during the working of the lodge. we see this symbolism appearing elsewhere also, in joseph fs coat of many colours in the v.s.l, in the robe of glory which the initiate puts on, according to the gnostic hymn; and also in the augoeides of the greek philosophers, the glorified body in which the soul of man dwells in the subtle invisible world. bro. wilmshurst in the meaning of masonry also interprets the c

manifestation, which have been spoken of by various religions as the holy trinity. in the earliest times in egypt, as we have already explained, there were three kinds of grand lodges, with somewhat different methods of working, according as the r.w.m. represented wisdom, strength or beauty. in our modern days we have only one of these types, in which the master fs pedestal signifies wisdom, and the working is that of the second person of the trinity, the christ. in the now practically defunct rite of swedenborg the chair of the master represented strength. 119. in the process of the development of our universe, the third member of the trinity first exercised his portion of the divine power in preparing the world of matter; then the second person put forth his energy, and that was the beg

s indicated in its use as the seat of osiris in the judgment hall, mentioned in chapter i(*plate ii (b) from it osiris governs or judges the souls of men who are brought before him, and decides as to whether they are sufficiently perfect to pass onward. from this we have our modern idea of acting on the square; that is to say, with perfect justice to our neighbour. 258. the figure is in this case the working mason fs square, an angle of ninety degrees, used for testing the sides of a stone to see that they are at right angles to each other, and that therefore the wall built of them will stand perpendicular, safe and strong. the difference between the two kinds of squares will now be clearly seen. the quadrilateral is intended when we speak of the compasses as dominating the square, but thi

; and we find in the epistle to the ephesians written by st ignatius (who according to tradition was the little child whom christ once took and set in the midst of his disciples as a type of those who should inherit the kingdom of heaven, this remarkable masonic passage: 285. ye are stones of a temple, which were prepared beforehand for a building of god the father, being raised to the heights by the working-tool of jesus christ, which is the cross, and using for a rope the holy spirit, your faith being a windlass, and love the way leading up to god. 286. sometimes the rose is impressed upon that equal-armed cross, and then we have the rose croix, the great emblem of the rosicrucians, which figures largely in the eighteenth degree. the maltese cross is another form of it, with the arms wid

planes other than the physical. the workings there described were prepared with the aid of several of the best existing rituals and in consultation with experienced brn. they will be found to embody some of the best points of these rituals, in addition to many valuable features peculiar to our own workings. it has been found eminently desirable to give to the brn. in the columns a larger share in the working of the lodge, so certain verses of the v. s. l. and some well-known masonic hymns have been inserted for their use. 300. the supreme council of universal co-masonry has with the utmost liberality and the widest tolerance allowed those who owe their allegiance to it to choose between several variants of the ritual. some lodges prefer the simplest form, which is practically identical wit

ase not only the actual situation and duty of the official are defined, but also his relation to other officials, his part in the work as a whole. the deva captains corresponding to the three principal officers are all what are called in the east arupadevas, and they possess the consciousness and wield the forces of the planes which they respectively represent. it is not easy for us to understand the working of forces at such levels, as they act upon the corresponding principles in man, and those principles are only slightly developed as yet in the majority of human beings. 416. by the time, therefore, that the last of the list of questions and answers has been exchanged, the whole lodge is pulsating with elemental life, all of which is filled with the most intense eagerness to launch itse

ghest part of the region no ceremony will ever be needed in order that he may pass through without hindrance, for everything there is instantly responsive and obedient to the enlightened human will. the brothers of light are easily recognized there. 516. this portion of the ritual is mainly derived from the symbolic or blue degrees of the ancient and accepted scottish rite, but does not appear in the working of the grand lodge of england. in the scottish rite ritual worked in lodges under the auspices of the supreme council of france the three symbolical journeys exist, with noise and clashing of swords in the first, with a gcliquetis d farmes blanches h in the second, and perfect silence in the third, but there is no invocation of the elementals, although the journeys are compared to the

in that of my own. too much regard therefore cannot be paid to this rule, and if it is ignored the lodge will certainly suffer(*the e. a. handbook, pp. 78, 79) 540. after this advice has been given, the new a, is directed to his seat in the north-east part of the lodge, that being the point of the compass where the egyptians believed that the sun began his journey when he was first created. 541. the working tools 542. the interpretation given to the working tools of the e.a. in ordinary craft masonry is explained to the new bro. by the w.j.w. at his initiation. this officer does it because he is in charge of the chamber where the e.a.s work. 543. in masculine craft masonry the t c f c i c g c is described as indicating a measure of time, to remind him that the hours of his day are to be s

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

spiritual powers behind masonry work through the different forms according to the value of the form and the will of the h.o.a.t.f. behind, who is the only judge of the much-argued difference between genuine and spurious masonry. in the light of this view of the masonic succession, it will be seen that genuine rites are those which possess and transmit spiritual power, 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

m of a guard of horsemen; yet the colours of the respective hosts are correctly given. these four most strange and wondrous beings are not exactly angels, in the ordinary sense of the word, though they are often called so; under them are hierarchies of angels who carry out their will in accordance with the law, for they direct the whole tremendous machinery of divine justice and in their hands is the working of the law of karma. they are sometimes spoken of as the overseers who guard the gates and test the material for the building of the holy temple. 94. consecration 95. these beings are very closely connected with the inner working of the mysteries, and therefore of masonry which is derived therefrom. they represent the great building forces of the universe, the construc-tive powers of n

ghteenth degree. but for those few who felt that there was yet more to learn of the nature of god, and who eagerly wished to understand the meaning of evil and suffering and its relation to the divine plan, the prototype of our black masonry existed, the teaching and progress comprised in our degrees from the nineteenth to the thirtieth. this section of the mysteries was especially concerned with the working out of karma in its different aspects, studied as a law of retribution, from one point of view dark and terrible. this is the inner kernel of truth lying behind the vengeance-elements in the degree of knight k.h. the darker aspects of karma are largely connected with man s ignorance of the nature of god and confusion with regard to the many forms in which he reveals himself, and thus t

le of what we now call black masonry led up to an explanation of karma as divine justice, this having been preserved for us in shadow in what is now the 31, that of the grand inspector inquisitor commander, whose symbol is a pair of scales. in egypt this pair of scales was taken as an emblem of the perfect balance of divine justice; the aspirant learnt that all the evil and horror associated with the working out of karma was indeed based on perfect justice, although it had appeared as evil to the lesser vision of the profane. 176. thus the first stage of the higher instruction, that of the rose-croix or red masonry, was devoted to the knowledge of good, while the second stage, that of k.h. or black masonry, was devoted to the knowledge of evil. next, in the first steps of what we call whit

tyre, abibaal or hiram abiff, as a consecration sacrifice(*who was hiram abiff? by j.s.m. ward, p. 191) 285. while we can hardly accept the suggestion that the ancestry of our modern rite is wholly syrian, we cannot doubt that the influence of the third line of tradition especially contributed by hiram abiff was very considerable. we note also that it seems to have been especially concerned with the working of metals. 286. all that is found in our modern rituals about lamech and his sons, about jubal, the founder of the art of music, and tubal cain, the first artificer in metals, appears to belong to the line of tradition which hiram abiff introduced. 287. this council was the originator of the greater part of our modern masonic working; the main outline of the egyptian ritual was careful

the medium of the returning soldiers of the armies of vespasian and titus. from these collegia it has been handed down with singularly little change in essentials to our modern lodges. 294. besides the three craft degrees which formed the main structure of the jewish mysteries, there were also other masonic traditions handed down from egypt. that which is now the holy royal arch had its place in the working, while the ideas contained in what we now call the mark degree were associated with the 2 as the arch was with the 3. although in english working the period of the arch is represented to be that of zerubbabel and the second temple, the irish chapters refer the whole legend to the days of king josiah, while the royal arch of enoch, which differs considerably in detail, though the symbol

uld only be made in grand lodge unless by a dispensation(*the constitutions of freemasons (bi-centenary ed, p. 61) this rule was repealed in 1725, when grand lodge enacted that the master of each lodge, with the consent of his wardens and the majority of the brethren, being masters, may make masters at their discretion(*a. q. c, xvi, p. 38) there is in this same year a mention of three degrees in the working of the grand lodge of all england at york, when a speech was delivered by dr. francis drake, junior grand warden, in which he mentions e.a, f.c, and m.m.r.f. gould holds that the apprentice part consisted of what we now know as the 1 and 2 and that the master s part was our 3, containing the legend of hiram(*a. q. c, xvi, p. 36) 606. he considers it settled beyond dispute: 607. not onl

s part- is first heard of (i.e, unequivocally referred to) in any print or manuscript to which a date can be assigned (1723(*gould. concise history, p. 223) 608. it seems probable that the original workings may have been compressed into two degrees, and the subsequent division into three degrees may well have been a rearrangement of the material in accordance with ancient tradition. evidence for the working of three grades of masonry occurs as early as 1725 in london in the transactions of the philo-musicae et architecturae societas in which certain brethren are recorded as regularly passed masters, regularly passed fellow crafts and regularly passed fellow craft and master, although it is not clearly known exactly what took place(*ibid, p. 228) by 1738 the procedure in the lodges seems t

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

r than soft and tinkling. lavey asserts that a bell should be used to both purify and pollute: the priest rings the bell nine times, turning counter clockwise and 26 belphegor directing the tolling toward the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality (137. see also church of satan for further reading: chevalier, jean, and alain gheerbrant: the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. belphegor belphegor, lord of the opening, was, according to cabalists, once an angel of the order of principalities, but later bec

c goal (order of nine angles, website. in the satanic bible, lavey explicitly criticized this theory as asinine absurdity, and asserted that a true satanist respects life especially small children and animals as representing the purest form of carnal existence. lavey did, however, go on to say that satanists could sacrifice a totally obnoxious and deserving individual in a symbolic manner through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the sacrifice in ways and means not attributable to the magician. critics have asserted that here and in other passages lavey seems to imply that the only reason not to physically assassinate someone else is because of possible legal consequences. see also satanic ritual abuse for further reading

LIBER ALEPH

le doctrine, but the way of its work. w the book of wisdom or folly 71 br de sri krishna et de dionyso (of sri krishna, and of dionysus) rishna has names and forms innumerable, and i know not his true human birth, for his formula is of the major antiquity. but his word hath spread into many lands, and we know it to-day as inri with the secret iao concealed therein. and the meaning of this word is the working of nature in her changes; that is, it is the formula of magick whereby all things reproduce and recreate themselves. yet this extension and specialisation was rather the word of dionysus; for the true word of krishna was aum, importing rather a statement of the truth of nature than a practical instruction in detailed operations of magick. but dionysus, by the word inri, laid the founda

LIBER ASTARTE

er progress. and they are in any case more likely to lead to madness than to samadhi. he indeed who purposeth them is already mad. 47. concerning human affection. during this practice thou shalt in no wise withdraw thyself from human relations, only figuring to thyself that thy father or thy brother or thy wife is as it were an image of thy particular deity. thus shall they gain, and not lose, by the working. only in the case of thy wife this is difficult, since she is more to thee than all others, and in this case thou mayst act with temperance, lest her personality overcome and destroy that of the deity. 48. concerning the holy guardian angel. do thou in no wise confuse this invocation with that. 49. the benediction. and so may the love that passeth all understanding keep your hearts and

LIBER CHANOKH

t table (table of watchtowers; as the letters were immediately afterwards written into the cross between the four tablets, described as the .crosse of union, or black cross (ibid, p. 180. the importance it assumed in the golden dawn appears to derive from an intermediate source, possibly sloane ms 307, an edited extract from which became .h, clavicula tabularum enochii. 7: it is stated (see, e.g. the working of 26th june 1584, tfr p. 180) that this name and the following should be reversed to call forth and compel the kakodaimons (the three-letter names. 8: examples in this and the two following are taken from the c of c lesser angle. 9: i have transcribed this table directly from the equinox version. it does not appear to follow directly any of the versions of the great table in the dee m

1584 great table as delivered by av, some match the 1587 version as reformed by raphael, and some disagree with both these but agree with the great table that can be constructed from the names of the .parts of the earth as imposed by god. of liber scienti communicated by nalvage, using their characters on the table of watchtowers (dee noticed the discrepency between the latter two at the time: in the working of 2nd june 1584, a week after the original delivery of the great table (tfr p. 188, dee asked ave .as concerning the diversity of certain words in these tables and those of the portions of the earth delivered by nalvage, what say you. and was told simply .the tables be true. possibly it follows a golden dawn .correction. of the tablets. 10: the rules for prefixing black cross letters

eading is consistent with plate iii. james and turner give opmacas as do the ave and raphael great tables. in sloane 3191 obmacas is written, with a .p. under the .b. casaubon gives obmacas. 26 .every letter in paraoan is a living fire; but all of one quality and of one creation; but unto n is delivered a viol of destruction, according to that part that he is of paraoan the governour. ave, during the working of 2nd july 1584 (tfr p. 188. previously (p. 176) ave remarked of the reversed .p. in the first watchtower .for beginning there it will make the name of a wicked spirit. 27: the equinox publication has vanarda; this has been changed as a typo; since every other source i have been able to consult gives vsnarda which is consistent with plate iii. 28: thus in equinox publication; this is

LIBER DCCCXI ENERGIZED ENTHUSIASM

e. there are times when i am absolutely bereft of even one drop of this elixir. nothing will restore it, neither rest in bed, nor drugs, nor exercise. on the other hand, sometimes when after a severe spell of work i have been dropping with physical fatigue, perhaps sprawling on the floor, too tired to move hand or foot, the occurrence of an idea has restored me to perfect intensity of energy, and the working out of the idea has actually got rid of the aforesaid physical fatigue, although it involved a great additional labour. exactly parallel (nowhere meeting) is the case of mania. a madman may struggle against six trained athletes for hours, and show no sign of fatigue. then he will suddenly collapse, but at a second's notice from the irritable idea will resume the struggle as fresh as ev

LIBER LLL PARADIGMAT PIRATE

side of the chaos current has evolved in some fairly distinct phases in the last 27 years. in 1978 peter carroll fs liber null set down in a practically-usable form a simple and 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 e

MACNULTY W KIRK KABBALAH AND FREEMASONRY

r here because he is introduced as a step in the staircase; at this point, however, we will give our attention to the senior warden and the middle chamber which i have equated with the human soul. kabbalistically, the soul, bounded by of the truth of tiferet, the judgment, discipline and constraint of gevurah, and the mercy, expansiveness and generosity of hesed, is the seat of morality. consider the working tools of the fellow craft (in dark blue).67 unlike the tools of the previous degree, which were tools of action, these are tools of testing. each tool tests against an absolute criterion; two of these criteria are opposite to each other; the third defines the relationship between the other two. this sounds like a symbolic representation of morality. i have placed the level at gevurah b

who is the grand geometrician of the universe."681 have placed "g" at keter. it is not the divine presence, but it is the yeziratic representation of the divine presence. because he has this glimpse, not of the deity, but of the "name of deity' the fellow craft may now practice the second of the theological virtues, hope. the third degree on the tree of life figure 16 shows the tree of life with the working tools of a master mason added. these are the pencil at hokmah, the skirret at binah, and the compasses figure 15. the tree of life with masonic symbols of the second degree. at keter.69 again, these tools contrast with those of testing and those of action in the preceding degrees. these are tools of design, tools of creativity; and from that point of view, alone, it seems appropriate t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

resembles a telegraph code in which letters are changed into dots and dashes; according to the biliteral system, however, the dots and dashes are represented respectively by a's and b's. the word biliteral is derived from the fact that all letters of the alphabet may be reduced to either a or b. an example of biliteral writing is shown in one of the accompanying diagrams. in order to demonstrate the working of this cipher, the message concealed within the words "wisdom and understanding are more to be desired than riches" will now be deciphered. the first step is to discover [he letters of each alphabet and replace them by their equivalent a or b in accordance with the key given by lord bacon in his biliteral alphabet (q.v. in the word wisdom, the w is from the b alphabet; therefore it is

MASTERING WITCHCRAFT

mportance to a witch, for it is through this dark glass that she in fact will cast her spells and set the world afire with her incantations. therefore, as a witch, nurture your imagination, treasure your fantasies. magically speaking, you will probably put every one to excellent use. the more emotional and deeply knotted the roots of your secret visions are, the more potent will they be to effect the working of your charms. the success of all your spells will depend on just how much of a head of emotional steam you can work up over them. the more tempestuous the emotion, the better is your chance of success. you must really be prepared to roll on the ground and gnash your teeth in ecstasy or hate whenever you enter your charmed circle of practice. apropos of this, many modern witches emplo

one outlined in the first ritual. the candidate's feet and eyes are then unbound and the triangle consecration is performed, anointing the phallus or vagina, right breast, left breast, and genital organ again, first with sabbat oil, then with consecrated wine, and finally with a kiss, naming the candidate priest or priestess and witch in the process. finally, the new initiate's hands are unbound, the working tools are presented in turn, with a kiss for each, and he is presented to the four quarters, saluted at each in the name of the gods as newly made priest or priestess and witch. a second degree or grade is sometimes bestowed to elevate the witch in the coven hierarchy and enable him or her to form his own coven, which differs only from the first in that the candidate, though bound, rem

MICHAEL W FORD THE VAMPIRE GATE

k deep from the sleeper. the sensations of reaching into the astral body are both electrifying and powerful. the vampyre must ensure that their own body is not drained into the victim, rather the control and unconscious discipline keeps the astral vampyre focused and directed towards one goal. once you have established the person of your desire, you will want to prepare both the body and mind for the working. do note that no matter what people want to believe, the mind is directly affected by the body and its state therein. if you resist food during the day and retire to sleep without eating, hunger will run its course in your body, affecting the subconscious. if focused on 39 someone around a vampiric rite, your mind will go active therein. leaving the physical body as you will rise from

you may wish batlike wings, the head of a wolf covered in shadow, burning yellow eyes, a corpse like visage or skeleton face, dog like legs which are silent when walking, etc. make your form as terrible and equally as useful as you wish. many of its attributes should be relating to how you will travel or what you intend to do in the nightmare. recite the nirang-i aharman adar sama to focus before the working. no ceremonial structure is needed for workings after this they will be primarily based in the dreaming place. feel you astral body transform and turn as black shadow, twisting and shaping to what you wish it to 74 resemble. sorcery requires successful belief, give the astwihad shadow the desire that you are this atavistic daemon, the spirit of darkness. once you are able to raise the

MICHAEL WYNN THE SOUL TRAVELERS

ironment, and as a result many spirits live beneath the ground, in the air, in the waters and oceans, and in wooded areas. what s more is that many of these beings will usually choose to live away from high concentrations of humans, and may be inclined to inhabit deserted regions; only a small percentage of elementals and spirits choose urban habitations. spirits are subject to the will of man by the working of magic, but they still have individual personalities, and share the same palette of emotions humans have. spirits share many of our emotions, but so do many animals of the material plane. although their emotions are often similar to people, the intellect of a spirits is, on the average, beneath a human s. some spirits have intellect that is above and beyond the mind of man, but most

MORALS AND DOGMA

hts in the eye of the law; brotherhood with its duties and obligations as well as its benefits. you will hear shortly of the _rough_ ashlar and the _perfect_ ashlar, as part of the jewels of the lodge. the rough ashlar is said to be "a stone, as taken from the quarry, in its rude and natural state" the perfect ashlar is said to be "a stone made ready by the hands of the workmen, to be adjusted by the working-tools of the fellow-craft" we shall not repeat the explanations of these symbols given by the york rite. you may read them in its printed monitors. they are declared to allude to the self-improvement of the individual craftsman--a continuation of the same superficial interpretation. the rough ashlar is the people, as a mass, rude and unorganized. the perfect ashlar, or cubical stone, s

to those principles which our reason commends as fixed and sound. these must be the tests of parties, men, and measures. once determined, they must be inexorable in their application, and all must either come up to the standard or declare against it. men may betray: principles never can. oppression is one invariable consequence of misplaced confidence in treacherous man, it is never the result of the working or application of a sound, just, well-tried principle. compromises which bring fundamental principles into doubt, in order to unite in one party men of antagonistic creeds, are frauds, and end in ruin, the just and natural consequence of fraud. whenever you have settled upon your theory and creed, sanction no departure from it in practice, on any ground of expediency. it is the master'

be, and according as we have profitably invested or wasted our time, we halt, and look back along the way we have come, and cast up and endeavor to balance our accounts with time and opportunity, we find that we have made life much too short, and thrown away a huge portion of our time. then we, in our mind, deduct from the sum total of our years the hours that we have needlessly passed in sleep; the working-hours each day, during which the surface of the mind's sluggish pool has not been stirred or ruffled by a single thought; the days that we have gladly got rid of, to attain some real or fancied object that lay beyond, in the way between us and which stood irksomely the intervening days; the hours worse than wasted in follies and dissipation, or misspent in useless and unprofitable stud

y, to reform the laws, and improve the public morals. the eternity in front of it is as infinite as the one behind. and masonry cannot cease to labor in the cause of social progress, without ceasing to be true to itself, without ceasing to be masonry [illustration [illustration: t.d.i.c.g] xii. grand master architect [master architect] the great duties that are inculcated by the lessons taught by the working-instruments of a grand master architect, demanding so much of us, and taking for granted the capacity to perform them faithfully and fully, bring us at once to reflect upon the dignity of human nature, and the vast powers and capacities of the human soul; and to that theme we invite your attention in this degree. let us begin to rise from earth toward the stars. evermore the human soul

MOTTA MARCELO THE COMMENTARIES OF AL

" as if it were a small boy and i its nurse. this was entirely frivolous, but the thought flashed into my mind that after all the bag was in one sense a part of myself. the two ideas came together with a snap, and i understood the machinery of a man's delusion that he is a teapot. these two examples may give some idea to the reader of the light which mystical attainment throws upon the details of the working of the human mind. further developments of this vision emphasized the identity between the universe and the mind. the search for similes deepened. i had a curious impression that the thing i was looking for was somehow obvious and familiar. ultimately it burst upon me with fulminating conviction that the simile for which i was seeking was the nervous system. i exclaimed "the mind is th

nds of slaves under the cruel lash of the overseer; as the sadomasochism characteristic of the slave spirit would have us believe: they were built by select crews of workers who elected their own foremen and cheerfully competed with each other to see which crew would work faster. they were paid from the royal treasure and fed from the royal granaries. they recorded their own jokes or incidents of the working day in stone. one such inscription has been translated by scholars as meaning that "some gangs were so pleased to work for the king that, as a later foreman said, they toiled 'without a single man getting exhausted, without a man thirsting; and at last 'came home in good spirits, sated with bread, drunk with beer, as if it were the beautiful festival of a god. all this, of course, from

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

nor crafts. the syrus (oriental in the broad sense of the term) entered everywhere, introducing with him the tongue and mores of his country."11 indeed* for more on the symbolic myth of hercules and its connection with builders, see my book les loges de saint-jean (paris: editions dervy, 1995, 71 ff. the ancient corporations: colleges of builders in rome 13 the best propagators of christianity in the working classes were the syrians "christianity in the third and fourth centuries was preeminently the religion of syria. after palestine, syria played the greatest role in its foundation."12 the community of worship and more or less religious or ritual practices had the natural effect of strengthening the ties bonding the faithful. a kind of solidarity compelled members of the same collegium t

ded, during the final days of the order, a fiscal prosecuter, a court clerk, a court usher, and a sworn surgeon. the paris temple and craftsmen circumstances eventually prompted many craftsmen to seek protection in the sovereign censive district of the temple. it was a fact that until the time of saint louis and the drafting of the livre des metiers in 1628 by the king's provost, etienne boileau, the working class suffered greatly from a lack of genuine laws whose texts could serve as reference when grievances were raised. the taxes and fees that weighed down working individuals were levied unequally with no standard rate. eventually the situation became so intolerable for workers that many abandoned the quarters of the city belonging to the king to settle as best they could in quarters th

PATRON OF SORCERY

shed and what we have left are their quotations" by the 2nd century of the common era, roman hostility had driven underground the legendary state magic of egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. his account of the working corresponds pefectly with descriptions in demotic and greek magical papyri that have come into our hands (robert k. ritner, the mechanics of ancient egyptian magical practice, chicago: university of chicago, 1993, p. 219. we thus have cause to think that these papyri reflect authentic temple practice, and that priests of egypt under greek and roman rule performed such rites until the t

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

priate text books, these rule of thumb methods do not conduce to the production of an accurate delineation of the spiritual causes behind material events. these interpretations are usual to the beginner in the art, for he requires a foundation of the principal definitions employed upon which his own meditations can build. these textual delineations in actual <77> practice serve only as a base for the working of the inner faculties, provides for them a thrust-block as it were from which they may "kick-off" in short, the effort to divine by these methods calls into operation the intuitive and imaginative faculties to a very large extent. everyone without exception has this faculty of divining in some degree, varying only in his ability to make it manifest. in most people it is wholly dormant

nies 135 introduction to the elemental grade ceremonies the initiation ceremonies of the zelator, theoricus, practicus and philosophus grades are each referred to one of the four elements of tetragrammaton- yhvh-beginning with the last, earth, air, water and fire respectively. as a whole these grades represent the fundamental work of the outer order which is to equilibrate the elemental forces in the working temple and in the psyches of individuals, whether participating as officers or as aspiring candidates for advancement. these ceremonies will be referred to here generally as the grade ceremonies for the purpose of providing an overall description of the ritual patterns repeated and expounded in progression thru the outer order. to provide ceremonies which can be read and performed from

baoth, i now proclaim that you have been duly advanced to the= rn grade of philosophus and that you are lord of the 27th <150> 28th, and 29th paths. hiereus honoured frater, as a member of this important grade, you are eligible for the post of hiereus when a vacancy occurs. you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached; to study thoroughly the mysteries which have been unfolded to your view in your progress from the humble position of neophyte, so that yours may not be the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bring

establish the magus in netzach, hod, yesod and malkuth. h.s. adeptus minor ritual 225 the five preparatory examinations for this grade. it is written "his days shall be 120 years,"and 120 divided by 5 equals 24, the number of hours in a day, and of the thrones of the elders in the apocalypse. further, 120 equals the number of the ten sephiroth multiplied by <204> that of the zodiac, whose key is the working of the spirit and the four elements, typified in the wand which i bear. a11 face east. chief adept opens the door wide, passes to east or head of pastos of c. r c, and faces west. second enters and passes to south facing north. third enters and passes to north facing south. other members remain without, but hodos may enter vault to form fourth side in making signs. the three officers r

the 5 grades of the first order and to the revolution of the powers of the pentagram; also to the five preparatory examinations for this grade. it is written "his days shall be 120 years" and 120 divided by 5 yields 24, the number of hours in a day and of the thrones of the elders in the apocalypse. further 120 equals the number of the ten sephiroth multiplied by that of the zodiac, whose key is the working of the spirit and the four elements typified in the wand which i bear. chief knocks. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos or coffin of c.r, and then faces west. second enters and passes to south. third to north. other members remain standing as before. the three officers, each with a special wand in his r

ren @ook three, p. 150) h.s. 332 the golden dawn: volume 111 book five the proper mantle of office of the praemonstrator is the bright blue robe of water, representing the reflection of the wisdom and knowledge of chesed. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned; and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the second order. he is therefore to the temple the reflector of the wisdom beyond. his sub-officers partake of his sym <84> bolism. the white cross and triangle on his left breast on the robe repres

ty for harmony and brotherly love- of doing away with pettiness and of too much self-concentration- for allowances for the weaknesses of others within limits- of shunning resolutely anything in the nature of slander. so that in the grip of the neophyte the initiates meet hand to hand and foot to foot in the true greeting of a brother or sister, and not in the veiled hostility of an enemy. for, in the working of the inner, where all invoke the same forces in the same manner, he or she becomes unsympathetic with the rest, separates himself or herself from them, and though he weaken the combination of working, yet he still more certainly attracts upon himself a reflex current from the avengers of evil. the name of the god of silence which is the grand word of this grade also represents the si

of ground or place, selected for the performance of the evocation. f-the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein, in proper colours, is to be bound thrice with a cord, and shrouded in black, thus bringing into action a blind force to be further directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the centre of the circle and turning towards the quarter from which the spirit will come. g-the name and sigil of the spirit, wrapped in a black cloth, or covering, is now placed within the circle, at the point corresponding to the west, representing the candidate. the consecration of baptism by

is visible manifestation. if he be not thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit, from the place of the throne in the east. and this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual: and thus doing, let him address a hum <164> ble prayer unto the great gods of heaven to grant unto him the force necessary to correctly complete that evocation. he is then to take back the sigil to between the pillars, and repeat the former processes, when assuredly that spirit will begin to

lace of the hierophant, but turning towards the place of the spirit, and fixing his attention thereon, now reads a potent invocation of the spirit unto visible appearance, having previously placed the sigil on the ground, within the circle, at the quarter where the spirit appears. this invocation should be of some length; and should rehearse and reiterate the divine and other names consonant with the working. that spirit should now become fully and clearly visible, and should be able to speak with a direct voice, if consonant with his <165> nature. the magician then proclaims aloud that the spirit n. hath been duly and properly evoked in accordance with the sacred rites. u-the magician now addresses an invocation unto the lords of the plane of the spirit to compel him to perform that which

phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. and this conjuration may be repeated thrice, each time ending witha new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or m. b. 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 m. b, 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 magical formulae of neophyte grade 387 to correctly complete the work. he is then to take back the talisman, to between the pillars, and repeat the former process, w

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ving them on the sria.the ceremonies tell a four part story concerning a member of the original order, frater gualdi. hardat work trying to find the elixir vitae, he rang the ceremonial bell in the middle of the night 226 whichannounced his success. however, when the other brethren reached him, he was lying on the floor,apparently dead. the brethren tried to discover his last secret by consulting the working papers thatlay on the bench205the initiate is therefore put into the role of a brother trying to piece together gualdi222s discovery, byinvestigating alchemy, astrology and astronomy, etc. at the climax of the philosophus ceremony,the initiate sees gualdi return to life 226 the hymn which is sung at this point giving some telling cluesrituals of the societas rosicrucianis in angliafore

RUBY TABLET OF SET

were afflicted by the power of satan. satan's power can oppress in both physical and psychological realms. jehovah's authority is not sufficient to stop the curses of satan. though there are some few examples of curse breaking in the bible, there are none of curse prevention. woe be unto the one who crosses the satanist. satan performs miracles: 2 thessalonians 2:9 even him, whose coming is after the working of satan with all power and signs and wonders. the power in the name of satan is great. as people can be healed in the name of jesus, they can as well be healed in the name of satan. satan performs miracles. footnotes 1. another twist on reality- make up something in your mind, offer no verifiable evidence, believe this image is real, and then it becomes real. 2. editor's note: differe

for light, a censor that can be moved about the chamber, myrrh, frankincense, and incense pellets, the blue feather of maat, and the bell. in the center of the chamber is an oblong narrow table, draped in black, representing the coffin. upon it is placed a painting of the name of the deceased, and the funeral boat that carries the soul to the tuat. it will be commended to the abyss (the flame) at the working part of the rite, much as the viking tradition of setting the funeral boat afire. four setians mark the cardinal points and stand beside the coffin. each represents a neter associated with the tradition of the canopic jars (the jars containing the vital organs. they hold one unlit candle each, and have a protective role toward the deceased. a fifth setian is robed in black, and his hea

e keys in a still "blacker" version than that which appears in the satanic bible. moreover the north solstice x working which resulted in the book of coming forth by night was begun with this new first part of the word of set rather than with the first enochian key. such would seem to be the basis for the book of coming forth by night's reference to the "breaking" of the old keys. six years later the working of the word of set was finally completed- on april 13, xvi (anniversary of john dee's initial working. in the satanic bible the enochian keys, even in their altered form, are still garbled and unintelligible. hence anton felt the need to venture an interpretation of each one preceding its text. these interpretations have no basis in previous documents, and indeed previous commentators

rking. in the satanic bible the enochian keys, even in their altered form, are still garbled and unintelligible. hence anton felt the need to venture an interpretation of each one preceding its text. these interpretations have no basis in previous documents, and indeed previous commentators- including dee himself- had been unable to integrate the keys into a coherent translation. after completing the working of the word of set, i found that the new translation needed no external interpretation- at least not for those to whom it was evidently addressed. obviously it is idiomatic and not a word-for-word translation- as are all translations from original hieroglyphs. in xv, furthermore, i learned that the casaubon account of the dee keys was not as errorfree as i had previously supposed. my b

on szandor lavey, and i raised him to the will of a daimon, unbounded by the material dimensions. and so i thought to honor him beyond other men. but it may have been this act of mine that ordained his fall. for the next four years after the creation of the diabolicon, i wrote nothing similar to it. in the summer of ix/1974, however, i once more experienced the restlessness that had characterized the working of the diabolicon; and over a two-month period i penned a similar document containing the message referred to in this passage- what was since called the "ninth solstice message" in august i again sent the calligraphic original to anton lavey. in an accompanying note i disclaimed the prerogative to comment on it. anton replied with a note in- uncharacteristically- his own handwriting "i

nine "ages [1,458 years: adds to 18 and 1+8=9, and each age consists of nine "eras [162 years: adds again to 9. an era is divided into nine 18-year "workings. a working consists of nine years of "action" followed by nine years of "reaction, with the midpoint year being a "zenith of intensity" and the beginning and ending years being "working years. the initial working year sees the generation of the working, while the final one is witness to its ultimate product.38 whether or not there is any external basis for this theory of social evolution, the history of the church of satan itself has adhered to it. at the mid-point of the mid-year of the working begun in mid-1966, the church went through the crisis which resulted in its transformation into the temple of set. strictly speaking, the te

many church of satan priests under michael aquino. in this act of rebellion, the temple has maintained its contact with the prince of darkness in his archetypical form as satan, but such a connection is a fairly low voltage connection compared to what mankind is capable of (see below. it is the act of rebellion that makes the magical and philosophical connection, not the document associated with the working. i would fully expect the priesthood of set to either toss me out or rebel if i attempted to change the temple from a school into a personal vehicle. if any of the priests feels a greater personal loyalty to me or michael aquino or the next high priest or priestess than to the set's eternal purpose, then they are not priests but sheep with shiny black medallions. however the working di

e focus of lhp role models from the archetype of the rebel against cosmic injustice to the archetype of isolate intelligence. set is a fairly complex figure that fights for his own power by killing osiris, and for the cosmic good by slaying apep so that the boat of re can keep moving. set is most easily grasped as a divine model of self-enlightened, self-enlightening self interest. the reason for the working began much earlier, in 1904 in cairo. there aleister crowley had a need to create space. there we had a young man with great gifts of mind and magic, who needed to flush out of himself the received notions that clustered around christianity, british class thinking and sexual mores, and the notions of imperialism. his working communicated a word, which he knew well both as a middling gr

it provided a space creating device for its practitioners. one could take on all of the false limits of society, burn away one's neurosis, and otherwise realize the healthy tiger within by killing the sick sheep without. the church of satan failed in that after this great moment of purification, it had nothing more to tell you. creating space is the first step to building something better on it. the working that communicated the word of xeper, occurred because of the success of other workings which created a space for growth. a working of communication, such as michael aquino performed on north solstice in the year x, has four components. firstly the contents of the brain of the individual: this will determine the language and factual material. secondly the rest of the body-soul complex:

her than saying "ok, mike you're it" it revealed that there was a very, very long way to go- an infinite darkness within that could be manifested in the world without. thirdly it dissolved certain sentimental attachments and personality weaknesses. now one does not achieve liberation from the bullshit of the world in a single working- whatever personal weaknesses the 28 year old aquino had before the working he had after it. but such workings give a glimpse of what it would be like to be free of such limitations. fourthly it created in aquino a magnetic coherence. that is to say that after the work, his vision of what could be done in the world was fixed enough that he could not articulate it, but drew people to him to drink of that graal. in short it was a recognition ceremony. what has t

nounced just that way, rather than "vaoresaji] my test case was the xix key, 30th aethyr (tex) on the assumption that there might be visual results per crowley's experiences in the vision and the voice. this time there was certain success, an example of which is given in the new a&c. finally, during the evening of may 30, i experimented with the xvii key and was rewarded with spectacular results: the working later recorded and reprinted in the ruby tablet as the sphinx and the chimaera. then, in the first week of june, something quite unexpected happened. i began to write a text in installments of one or two hours per night. in much the same style as the future book of coming forth by night, it presented the enochian keys as a remote corruption of something called the word of set. there fo

SABBATIC KABALA OF THE CROOKED PATH

he took it to use. yud is the hand and cain is the blacksmith, the forger and the loner. also, the tarot gives the yud the influence of the hermit, properly enough- even if he multiplied with his line of witches, witches have through all ages been the loners of the society. a most, or rather moist delicate mys tery is expressed through the sexual daemon, lilitu. there are also spells included for the working of her influence (p. 320-323) connected to the rosary and through this the oracular state achieved by recitation or japa. this rosary consists of 22 beads for incubi, 22 for succubi, 44 for her. this is very dangerous undertakings and should only be performed by magicians with firm contacts with his line of ancestry and his spiritual guides and totemic spirits. working with these kind

SATANIC BIBLE

y the cold and the dead! no wonder these tittering pustules of "mystical wisdom" must stand within protective circles to bind the "evil" forces in order to keep themselves "safe" from attack- one good orgasm would probably kill them! the use of a human sacrifice in a satanic ritual does not imply that the sacrifice is slaughtered "to appease the gods. symbolically, the victim is destroyed through the working of a hex or curse, which in turn leads to the physical, mental or emotional destruction of the "sacrifice" in ways and means not attributable to the magician. the only time a satanist would perform a human sacrifice would be if it were to serve a twofold purpose; that being to release the magician's wrath in the throwing of a curse, and more important, to dispose of a totally obnoxious

edient that will create its success, through setting-up of accident prone situations. in many instances, the victim will deny any magical significance to his fate, even unto his dying gasp- although the magician is perfectly satisfied, so long as his desired results occur. it must be remembered that it matters not whether anyone attaches any significance to your working, so long as the results of the working are in accordance with your will. the super-logician will always explain the connection of the magical ritual to the end result as "coincidence. whether magic is performed for constructive or destructive purposes, the success of the operation is dependent on the receptivity of the person who is to receive the blessing or curse, as the case may be. in the case of a sex or compassion rit

creature. his work completed, he fell so convincingly and irrevocably in love with the woman he had created that she was no longer stone, but mortal flesh, and alive and warm; and so the magus, pygmalion, received the greatest of magical benedictions, and the beautiful galatea was his. the ingredients used in the performance of satanic magic d. direction one of the most overlooked ingredients in the working of magic is the accumulation and subsequent direction of force toward an effective end. altogether too many would-be witches and warlocks will perform a ritual, and then go about with tremendous anxiety waiting for the first sign of a successful working. for all intent and purpose, they might as well get down on their knees and pray, for their very anxiety in waiting for the desired re

in the acting out, verbalizing, or casting of images pertaining to your desires. it is at this step that your "blueprint" is drawn, wrapped, and sent off to the recipient of your working (a) to summon one for lustful purpose or establish a sexually gratifying situation leave the area of the altar and remove yourself to that place, either in the same room or without, that will be most conducive to the working of the respective ritual. then, fashion whatever imagery you possibly can that will parallel in as exact a way possible the situation towards which you strive. remember, you have five senses to utilize, so do not feel you must limit your imagery to one. here are devices that may be employed (either alone, or in any combination: a. graphic imagery such as drawings, paintings, etc. b. wr

ndle. bell the shattering effect of the bell is used to mark both the beginning and the end of the ritual. the priest rings the bell nine times, turning counter clockwise and directing the tolling towards the four cardinal points of the compass. this is done once at the beginning of the ritual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality. the tonal quality of the bell used should be loud and penetrating, rather than soft and tinkling. chalice in satanic ritual the chalice or goblet used represents the chalice of ecstasy. ideally, the chalice should be made of silver, but if a silver chalice can not be obtained, one made from another metal, glass, or crockery may be used- an

SATANIC RITUALS

ation. often the most profound magical workings are those which engage the assistance of other unknown human beings in order to effect the magician's will. a magician's destructive wish toward another may be justified by all laws of natural ethic and fair play, but the force that he summons may be wielded by a mean, worthless person-one whom the magician himself would despise-in order to complete the working. oddly enough, this manner of operations can be employed for benevolent or amorous-rather than destructive-ends with equal success. the satanic bible states that the magician should treat the entities he calls upon as friends and companions, for even an "impersonal" device will respond better to a conscientious and respectful user. this principle is accurate for operating automobiles a

s, employing and expanding upon them to great advantage, but, as might be expected, little has been divulged. the instructions given here will serve as a useful key to those who can extract the most viable principles and apply them to their own ends. die elektrischen vorspiele procedure for performance inasmuch as the litany is recited without interruption after the celebrant enters the pentagon, the working procedure is guided almost entirely by rubrics. 1- the ritual begins in the standard manner, with the purification, opening invocation, calling of suitable infernal names, partaking of the chalice, invocation of the four elements, benediction with phallus, and calling of the sixth enochian key. 2- celebrant takes his place at the console, turns on both black and white sound signals whi

th all cycles obedient to its law. all matters of terrestrial concern may be evaluated by the infallible resolution of nine and its offspring. action and reaction relative to humanity's tribal needs are contained within successive nine-year periods: the total of both (eighteen years) is called a working. the beginning and end of each working is called a working year, and each midway point between the working years displays a zenith of intensity for the working which has been brought about. nine eighteen-year workings equal an era (162 years. nine eras equal an age (1,458 years, which has been mistakenly called a millennium. nine ages equal an epoch (13,122 years. each age (1,458 years) alternates as fire or ice, each differing in the means by which the control presents its dictum. during a

cle of action and reaction within the greater cycle of fire and ice. meaningful and portentous messages are cast forth each eighteen years, and are acted upon for the eighteen years which follow, at the end of which a new statement appears. the ice age from which we recently emerged began in the year 508 "a.d" just as the zenith of passion for what each working has inspired occurs halfway between the working years, so the greatest intensity of each age's message occurs at its midpoint. thus in the year 1237 "a.d" man's fervor for what the last ice age represented had reached its summit. that age ended in 1966, and the new age of fire was born. the twentieth century has prepared us for the future and the coming of the age of fire was well heralded in the last working years of the ice age. t

SATANICON

infernal power the invocation formalizes the celebrant s alliance and regression to satanic dominion, and it further serves to inspire all who are present. whenever the invocation of infernal power is recited in the black chapel, all shall face the satanagram. creative darkness this is the most important part of the satanic ritual. maximizing the dark element within is paramount to the success of the working (refer to book iii: creative darkness. the evocation of demons in satanic magick, the evocation and direction of demonic forces adds power and support to the potential of the working. legend: invisible angles of the pentagonia -24- each demon has a specific function and nature. therefore, evoke the appropriate demons for each ritual. demons are evoked after the partaking of the chalice

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

catholic jesuit missionaries in the sixteenth century first spread the words of confucius to the west. these same missionaries gave the chinese philosopher and wise man the name by which he is known in the west, confucius. western ideas, including leninism and marxism (forms of communism, an economic and political system that emphasizes communal ownership of property and political power rooted in the working classes, took root in china. in 1949 the communist people s republic of china was created. the leaders of this movement, including mao zedong (also known as mao tse-tung; 1893 1976, suppressed confucianism as much as they could, arguing that it was a belief system that held the people in chains. for the communists, confucianism, with its emphasis on tradition and ritual, was an artifac

ly five hundred articles to dana, some of which were actually written by engels. another publisher in the united states, george ripley (1802 1880, paid marx to write for the new american cyclopedia. communist supporters carry portraits of friedrich engels( from left, karl marx, and vladimir lenin during a rally in europe. marx was an atheist who believed that religion was a method used to oppress the working man. ap images. 262 world religions: biographies karl marx this work, combined with a small inheritance from jenny marx s mother, allowed the family to move to more comfortable quarters in kentish town, near london. marx s good fortune, however, was short-lived. in 1856 jenny gave birth to a stillborn child, then was later left deaf and badly scarred by smallpox, a highly infectious di

n 1864. despite his various problems, marx continued to work. in 1867 he published the first volume of his second major work, das kapital, a criticism of the capitalist economic system. in this book marx presented the theory that capitalism would in time cause its own collapse. he said wealth would become concentrated in a very small number of companies. at the same time the poverty and misery of the working classes would increase. marx looked forward to the time when the working classes would organize themselves and overthrow the capitalist system. in 1871 marx thought that his vision of a new economic order was coming with the formation of the paris commune. in march of that year socialists rose up and established a revolutionary government in paris that introduced a number of socialist

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

st, unless it leads from the outer (world) back again and seeks the beginning, from which all the smaller star- lights originated. there is also among 7 stars, hardly one turning its rays inward to direct the searching mind to bethlehem, and amongst 7 eyes winding around the whirlpool of searching desire is hardly one which stands towards the sabbath in the innermost; but the restless movement of the working days move them through all spheres, and even if they take a look at god's wonders, they only look upon the surface and every eye looks upon that which is shown through its own desire. god made man to live in an eternal sabbath, he should not work, but let god work in him, he should not take with his own hands, but only receive what god bestowed plentifully upon his mercy. but man left

SIR WALLIS BUDGE EGYPTIAN MAGIC

is snare is trailing on the ground; and he knoweth the number of the aptet of the sanctuary of thoth" now khufu had for a long time past sought out the aptet of the sanctuary of thoth, because he was anxious to make one similar for his own "horizon" though at the present it is impossible to say what the p. 17 aptet was, it is quite clear that it was an object or instrument used in connection with the working of magic of some sort, and it is clear that the king was as much interested in the pursuit as his subjects. in reply to his son's words khufu told him to go and bring the sage into his presence, and the royal barge or boat having been brought, herutataf set out for the place where the sage dwelt. having sailed up the river some distance he and his party arrived at tet-seneferu, and whe

e performed the same miracle which he had wrought upon the goose; and to prove that he had similar power over the animal creation, an ox was brought to him, and having cut off its head, which fell upon the ground, he uttered words of magical power, and the ox stood up and lived as before. the two stories from the westcar papyrus given above are sufficient to prove that already in the ivth dynasty the working of magic was a recognized art among the egyptians, and everything we learn from later texts indicates that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; t

f the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted the word under the form kheme to the greeks, romans, syrians, and arabs. at a very early period the egyptians were famous for their skill in the working of metals and in their attempts to transmute them, and, according to greek writers, they employed quicksilver in the processes whereby they separated the metals gold and silver from the native ore. from these processes there resulted a "black" powder or substance which was supposed to possess the most marvellous powers, and to contain in it the individualities of the various metals; an

ure, and that a man could be made by the same means to live at the bottom of a stream for seven days without air. we may also notice that the great priestly official, the kher heb, was so much in the habit of performing such acts of magic that he kept in a room a box of materials and instruments always ready for the purpose; and, apparently, neither himself, nor his king, nor his servant, thought the working of magic inconsistent with his high religious office. but at the time when aba-aner was working magic by means of wax figures, probably to the harm and injury of his enemies, the priests were making provision for the happiness and well-being of the dead also by means of figures made of various substances. according to one very early belief the dead made their way to a region called sek

died young or who has been slain by violence. he must then recite a long incantation to the infernal gods, and if all these things be done in a proper manner the lover will obtain the woman's affections. 1 from egypt, by way of greece and rome, the use of p. 98 wax figures passed into western europe and england, and in the middle ages it found great favour with those who interested themselves in the working of the "black art" or who wished to do their neighbour or enemy an injury. many stories are current of how in italy and england ignorant or wicked-minded people made models of their enemies in wax and hung them up in the chimney, not too close to the fire, so that they might melt away slowly, and of how the people that were represented by such figures gradually lost the power over thei

hich causes his digestion, so debilitate his stomacke, that this humour radicall continually sweating out on the one part, and no new good sucke being put in the place thereof, for lacke of digestion on the other, he at last shall vanish away, even as his picture will die at the fire? and that knavish and cunning workeman, by troubling him, onely at sometimes, makes a proportion, so neere betwixt the working of the one and the other, p. 102 that both shall end as it were at one time" thus we have seen that the belief in the efficacy of wax figures is at least six thousand years old, and judging from passages in the works of modern writers its existence is not unknown in our own country at the present time. this chapter may be fittingly ended by a notice of the benefits which accrued to a c

SOLOMON

a fierce [3] spirit, of myriad names and many shapes. and now hither, now thither i roam. and to westering parts i go my rounds. but as it now is, though thou hast sealed me round with the ring of god, thou hast done nothing. i am not standing before thee, and thou wilt not be able to command me. for i have no work other than the destruction of children, and the making their ears to be deaf, and the working of evil to their eyes, and the binding their mouths with a bond, and the ruin of their minds, and paining of their bodies [1. the sophia, identified by philo and the early fathers with the logos, is supposed to have entered into and taken possession of solomon as it afterwards did with jesus. 2. stamatihu, an unknown verb. 3. xalep n] 59. when i solomon heard this, i marvelled at her a

SORCERIES OF ZOS

he diadem in a circlet about her brow. its locus should be determined by the magician with respect to the position he adopts during coitus. the act will then assume all the characteristics of a ninth degree working, because the presence of the shadow-woman will be experienced with a vivid intensity of sensation and clarity of vision. the sigil thus becomes sentient and in due course the object of the working materializes on the physical plane. this object is, of course, determined by the desire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! in

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

paul and his message, such as one occasionally and misguidedly finds in spiritual circles. despite the undeniable awkwardness of the language, steiner was later to comment: the pauline letters are definitive statements of the whole direction taken by christian evolution. in them are announced the fundamental truths of christianity: the resurrection, the faith that stands in opposition to the law, the working of grace, the living presence of christ in the soul or in human consciousness, and much more. one finds increasingly that the presentation of christianity has to take as its starting-point these letters of paul.4 or again, it might have been expected that an attempt to establish the evolutionary and cosmic purport of christianity would have gravitated toward the brilliant and wide-rang

er purposes in view; for with 4. the bhagavad gita and the epistles of paul, anthroposophic press, hudson, ny, 1971, pp.60 61. 5. origen, properly adamantius origenes (approximately 185 254. introduction xvii the crumbling away of the ancient world and its learning, it is in augustine that we see the individual struggle for faith that will set the tone for the future of christianity. and it is in the working of that crisis of the individual through to the end, and not in turning back, that steiner s understanding of the meaning of christianity lies. christianity as mystical fact sets out to explore a pattern of spiritual life that steiner regarded as crucial to the archaic religions and the mysteries central to them. before leaving the book to make its case, it is worth surveying briefly t

ceived that the universe was alive and in motion, a shrine for the eternal gods [that is, the stars, he was well pleased.176 compare the bible s and god saw everything, that it was good. in this platonizing way, philo assimilates the meaning of the bible to the experiences of the mysteries, making the knowledge of the divine arise from the creation- process, which takes place in one s own soul as the working-out of its destiny. the story of creation and that of the soul s divinization are one and the same. philo acts on the assumption that the narratives in the mosaic primordial history can be used to tell the story of the soul in its search for god. everything in the bible thus becomes profoundly symbolic, and philo is the interpreter of its symbolism, reading the bible as the story of th

the century. with this event the path of following christ, the path based on the substance of christianity, begins to merge with the path of encountering christ, which is based on knowledge acquired without presuppositions. thus a union of the two paths is created, which can be called anthroposophy. for this reason, depending on the direction from which one approaches it, anthroposophy is either the working toward knowledge without any presuppositions, or it is comprehensive knowledge of christ. in christianity as mystical fact rudolf steiner bore witness to the latter approach for the first time. this book contains anthroposophical christology in a germinal yet comprehensive form. translator s notes 1. that is, the mysteries. rudolf steiner connects the mysteries with the great cultural

TECHNICIANS GUIDE TO THE LEFT HAND PATH

e tool to creating a successful event. these steps are as follows: 1. declaration 2. preparation 3. compression 4. manifestation 5. decompression 6. articulation a brief discussion of each component will help to identify the activities necessary to perform each of the steps. but first, a general overview of these six procedures will reveal that there are a series of steps leading to the moment of the working and a series of steps that lead away from the working once it has been manifest. the rite does not occur in a vacuum as a singular event in and of itself, but rather is a peak moment within a number of related activities that lead to that moment and then away from it- extension and retraction, the movement of resonance. declaration is the act of proclaiming that a rite is to take place

roxemic. they are the audio, visual, and atmospheric elements. audio the audio element involves what is actually said to the particpants, and what is heard. this element would also involve the music utilized during the ritual, and also any ambient noises such as the ringing of the bell, white noise, chants, and recitations. once again, the determination of the audio element comes from the goal of the working as evinced from the declaration. the generalized audio element that should be consistent for these workings is white noise (see previous discussion. white noise brings to every ritual a mechanism of awareness extension, this white noise can be pre-recorded, it can come from a synthesizer, or white noise generator. white noise can also be thrust into the environment through the utilizat

for these workings is white noise (see previous discussion. white noise brings to every ritual a mechanism of awareness extension, this white noise can be pre-recorded, it can come from a synthesizer, or white noise generator. white noise can also be thrust into the environment through the utilization of electrical/magnetic field producing devices such as van degraf generators, or tesla coils. if the working is outdoors a wind or electrical storm can produce tremendous amounts of white noise, as can a fast moving volume of water such as a rapidly flowing river, a large lake, or ocean break. an enclosed environment is not always necessary for ritual. natural environments can be found that contain many of the essential elements we have been discussing. however, it is becoming increasingly di

chamber atmospherically. this will require the use of simple on/off timers with at least one timer capable of seconds setting (available everywhere) and multiple on/off capability. go into the chamber attach a timer to the electrical device such as van de graff, generator, tesla coil or negative ion generator, set that device to go on for 20 seconds every hour or so for at least one day prior to the working itself. in addition to that, if there is a whitenoise generator it should be on and run continuously until the completion of the rite itself. once the timers are in place, checked and double checked, seal the chamber until the moment that the participants enter and begin the actual ritual itself. this sealing off of the chamber is extremely important. by creating this closed environmen

al level of compression sets the tone and timbre for further movement towards the act of the rite itself. i would suggest that participants gather two hours before the actual start of the ritual. this allows plenty of time to get acclimated to the other participants involved in the rite so they can socialize and get comfortable with each other. the final step of this process is to get dressed for the working, this then sets the tone for the second level of ritual compression. the second level of compression should occur in a room separate from where the first level of general socializing had begun. participants should gather in this area as soon as they have finished dressing for the ritual. this level of compression is vital to the efficacy of the ritual itself for it is here that the dec

vel of compression. properly understood, compression is a compaction of all the preparatory gestures relative to the rite, and is a gentle sliding of everday awareness and distraction into a psychological state of physical relaxation and mental intensification that focuses itself upon the declaration of the rite. compression, as it indicates, means to solidify the energies of activity relative to the working into a cohesiveness with the other participants of the ritual. this compressiom ensures that a further density of energy is accumulated, and then directed towards the transformative goal of the rite itself. once the participants have dressed for the ritual and are gathered together once again, a signal is given, the room unsealed, and the participants enter the sealed microproxemic env

cipants have dressed for the ritual and are gathered together once again, a signal is given, the room unsealed, and the participants enter the sealed microproxemic environment of the ritual chamber itself. manifestation manifestation involves the actual working of the rite itself within the confines of the prepared chamber. it is the moment of extension, and then retraction that forms the body of the working itself. the elements involved in the manifestation of the working are too individual to be generalized other than to state it involves the unsealing of the chamber, the entrance of the participants and the activity of the rite itself. this is the primary moment of the entire ritual procedure. all the other elements of ritual (before and after the manifestation phase) i have mentioned a

to state it involves the unsealing of the chamber, the entrance of the participants and the activity of the rite itself. this is the primary moment of the entire ritual procedure. all the other elements of ritual (before and after the manifestation phase) i have mentioned are subservient to the aspect of manifestation. manifestation involves the extension and focus of the individuals involved in the working towards the goal of the rite. extension, as already mentioned, is a methodology of prolonging through time energetic forms (ideas, principles. the longer these ideas and principles are prolonged as actions within the environment, the more likely that there will be a result. this is the reason i have outlined a series of activities whose function is to create active extensions of the de

and longer lasting, so the idea is to amplify and focus the energy of the rite in order to prolong itself as a connection for as long as possible. however, this approach reaches its climax of activity within the ritual itself, which is then followed by the participants leaving the ritual chamber and entering the stage of decompression. the element of decompression decompression follows the end of the working itself. decompression should take place within the same area that the compression phase was accomplished. it is a mitigating stage between the extreme separation of the microproxemic environment of the ritual chamber, and a return to the affairs of everyday existence. decompression is the period where individuals should discuss the subjective imprints that occurredduring the manifestat

occurredduring the manifestation phase- being careful to record such observations as quickly as possible. insight is a temporary state whose contents quickly become diluted when subject to time, so it is important that there be an accounting of the minutes following the main rite. additionally, each individual should make sure to record their insights for at least 24 hours after the conclusion of the working. it is my suggestion that as part of the decompression phase, all the participants prepare and have a sit down meal together before separating and going their individual ways. initially, decompression begins as a contemplative state which is then followed by a group discussion regarding the impressions each of the participants received during the working (if any. as each participant mo

eparating and going their individual ways. initially, decompression begins as a contemplative state which is then followed by a group discussion regarding the impressions each of the participants received during the working (if any. as each participant moves themself, both mentally and physically, back to an everyday psychological state, they should engage in a group activity to signal the end of the working, and to also celebrate each others participation. i would suggest the preparation of a sit down meal in which all those who took part in the working help prepare, to serve and eat. the act of digestion as a functional principle in and of itself (think of what it means to digest and eliminate in terms of transformative action) is extremely conducive to the free flow of discussion that s

TELESMATA AND FLASHING TABLETS

e wil w1-5 telesmata and flashing tablets r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 let the adept make certain that the correct and precise symbolism be in sympathetic harmony with the forces of the universe that the adept wishes to attract when constructing a talisman. even the experienced adept often overlooks the proper symbolism, and thus, obtains less than the full potential of the working. each additional piece of symbolism that is added to the entire formula adds sympathetic harmony in attracting the desired forces. these symbols that are employed "awaken" latent powers within the operator. the more correct symbols utilized, the greater the potential for total success. flashing tablet this is to be made in complimentary colors (i.e. king scale. the definition of a flas

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

, i declare without hesitation that what these men are doing knowingly in some cases, unwittingly in others, is calling on, that is invoking devils from an invisible realm("beyond the ordinary human sphere. the occult and the masonic communities can call these evil presences by any coverup name they wish the great white brotherhood, shamballa, planetary entities, the hierarchy, etc, but, in fact, the working of magic, i am convinced, is nothing less than the invocation, or inviting, of devils. this, indeed, is a very dangerous activity; yet the illuminati has designed its many rituals, signs, codes, symbols, architecture, art, and other devices so that the world around us has become a veritable grand theater of the occult. because of the illuminati, the whole world is enchanted, dark with

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

kly. http//www.ew.com/ew/article/ commentary/0,6115,104073 3 0 scifispsychic talk,00.html 28 march 2001. leon jaroff. talking to the dead. time magazine, vol. 157, no. 9 (march 5, 2001. arthur augustus ford (1896 1971) in his autobiography written in collaboration with marguerite harmon bro, the highly respected medium arthur ford, an ordained minister of the disciples of christ church, explained the working relationship that he enjoyed with his spirit guide, fletcher. when ford wished to enter trance, he would lie down on a couch or lean back in a comfortable chair and breathe slowly and rhythmically until he felt an in-drawing of energy at the solar plexus. then he focused his attention on fletcher s face, as he had come to know it, until gradually he felt as if his guide s face had pres

is called god or that is worshipped; so that he as god sits in the temple of god, displaying himself as if being god for the mystery of lawlessness is already at work in the world: only he who now restrains (the coming of the antichrist) will do so. and then shall that wicked [one] be revealed, whom the lord will consume with the spirit of his mouth. destroying him whose coming is in harmony with the working of satan with all power and signs and false miracles. 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 180 religious phenomena in both the prophecies of daniel and john the revelator, the evil king, the antichrist, is associated with 10 rulers who give their power and allegiance to him in order to form a shortlived empire of bloodshed and destru

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ors of the drapes and curtains. de morgan, admittedly awed by the clairvoyantly gained information, verified that each detail was precise and exact. he was even more astonished when the girl repeated the conversations she had overheard and described the dinner menu. dr. milan ryzl, a czechoslovakian chemist and physicist who became interested in the field of parapsychology in the 1960s, developed the working hypothesis that if a hypnotic trance could produce the proper level of consciousness for manifestation of esp, then these extrasensory abilities could be not only induced hypnotically but eventually brought forth spontaneously by the subject without the aid of hypnosis. ryzl s experiments involved three major phases: 1) achievement of the proper level of consciousness through hypnosis;

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

he physical state. the number 13 is neither lucky nor unlucky when considered by itself, and the number most often signifies a change for the better, a new birth. temperance or patience (arcanum fourteen) signifies a time of waiting, a time for putting aside petty squabbles, a time for learning patience and understanding. temperance, the angel of time, symbolizes hermetic harmony and equilibrium, the working unity of the male and female principles of nature and of humankind; and in humanity, the merger of soul and spirit. the number 14 symbolizes the descent of spirit into matter and represents the activity of humankind in the round of the seasons. the devil (arcanum fifteen) represents trouble. being an individualist, the devil upset the commandments of heaven, which enforced moral conduc

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

ence which remains. the toadwitch essentially moves through darkness (shaitan of midnight/lilith) into the sun (lucifer. the toad rite is presided over by hecate, the triple goddess of the crossroads, satandar- the patron spirit of the rite and lucifuge, the night familiar of sorcery and dreaming projection. this small grimoire contains the rite of the toad but also a ritual of lucifuge for after the working, as well as a solitary black mass, with chants given to charge the toadbone after the ritual. for the road through the rite is through the darkness, it leads towards the light of the sun. illustrated with old grimoire sigils and toadwitch sigils by elda isela ford, the toad rite presents an independent record of 12 the toad rite on the antinomian way of the left hand path and luciferia

THE MAGICIAN S KABBALAH

expected to reply appropriately. thus, if a pathworking was in the realm of hod, and a young boy had appeared, he might be asked about the workings of mercury. if he replied with a number which was later discovered to be that of the word "swiftness, his other responses would be considered equally appropriate. the theory is basically that the false spirits will not know the gematria appropriate to the working as they are not consistent themselves with the area being worked. there are many forms of gematria- one list gives seventy-two forms, and moses corovero listed nine major systems. the most basic is obviously taking the value of the letters and adding them up, then discovering what other words total to the same value. for this purpose, many occultists keep and maintain a "sepher sephiro

unity to those who look upon it. hexagram; mshshh; the hexagram symbolises two triangles of energy (shin and shin, one of an ascending nature, providing the symbols of fire and air (heh, air-hole, and the other of a descending nature, providing the symbols of water (mem) and earth (the synthesis of the four letters. for the tiphareth ritual, we reach a critical junction in the sequence, and hence the working seeks to provide the full equilibrium of the temple, and fasten it to the kabbalistic tree as strongly as possible. this is done by a series of visualisations which map the tree and the pillars to the temple, which is a technique favoured by the golden dawn society. the two pillars of the temple are often called boaz and jachin in freemasonary and derived groups, without other explanat

ncense. point tau; hold out arms in form of cross and visualise pillars. this completes the second triad above the veil, which prepares the place of working. point nun; write oath or perform main working, meditation, as appropriate. point heh; light candle in the east, visualise light blessing working and drink wine. point yod; hold hand back over altar and make a fist, visualising the sealing of the working. this completes the third and final triad, bringing about the actual conclusion of the ritual. that is to say, by the time a process has reached yesod, it is virtually unstoppable, aside from perhaps the way in which it manifests. all that remains is to state that the work has been completed. point mem; say "i have entered by the gate, i have initiated my will, i leave by the gate. par

THE MIDDLE PILLAR

oint, which neutralizes to some extent the violence of the swing of the psychc pendulum from one extreme to the other, is the result of cultivating equanimity, representing an equal capacity to be either at rest or active, interested or withdrawn at will, and not from emotional compulsion. trus central point between the two symbolic pillars of the opposites, the place of balanced power from which the working of the opposites may correctly be viewed, is the implication of daath, whch is the name of this shadowy sephah. rightly it is shadowy and the word is used advisedly for in the majority of us who have not cultivated the difficult art of avoiding the opposites, the development of ths new principle has proceeded with the utmost slowness. it is a new factor of adaptation or equilibrium, es

THE NECRONOMICON SIMON VERSION

kur this spirit possesses the knowledge of the length of life of any man, even unto the plants and the demons and the gods. he measureth all things, and knoweth the space thereof. his word is nenigegai and his seal is this: the forty-sixth name is gibil this power has been given the realm of the fire and the forge. he keepeth the sharp point of the sword and the lance, and giveth understanding in the working of metals. he also raises the lightning that comes from the earth, and maketh swords to appear in the sky. his word is baalagnitarra and his seal is this: the forty-seventh name is addu raises storms that fill the entire heavens and causes the stars to tremble and the very gates of the igigi to shake in their stead. can fill the skies with his brightness, even in the darkest hour of th

THE ROSICRUCIAN MANIFESTOS

for an amend27 ment therein; to appease god, and to accommodate you for the time wherein you live. certainly if you will perform the same, this profit will follow, that all those goods which nature hath in all parts of the world wonderfully dispersed, shall at one time altogether be given unto you, and shall easily disburden you of all that which obscureth the understanding of man, and hindereth the working thereof, like unto the vain eccentrics and epicycles. but those pragmatical and busy-headed men, who either are blinded with the glittering of gold, or (to say more truly) who are now honest, but by; thinking such great riches should never fail, might easily be corrupted, and brought to idleness, and to riotous proud living, those we desire that they would not trouble us with their idl

THE BOOK OF GATES

god among the gods. who are in the tuat, to place the khu (i.e, the blessed dead) upon, their thrones, and the damned [in the place] to which they have been condemned in the judgment, and to destroy their bodies by an evil death. ra saith-'o grant ye to me that i may restore the tiara, and that i may have possession of [my] shrine which is in the earth. let sa and heka unite themselves to me for the working out of plans for you, and for making to come into being their attributes (or, forms) ye [have (what is yours. isis hath made to be at peace the wind, and offerings are there. none shutteth [the door] against you, and the damned do not enter in after you. that which belongeth to you is to you, o gods' these gods say unto ra 'there is darkness on the road of the tuat, therefore let the d

THE HOLY BIBLE KING JAMES VERSION

12:6 and there are diversities of operations, but it is the same god which worketh all in all. 12:7 but the manifestation of the spirit is given to every man to profit withal. 12:8 for to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; 12:9 to another faith by the same spirit; to another the gifts of healing by the same spirit; 12:10 to another the working of miracles; to another prophecy; to another discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues: 12:11 but all these worketh that one and the selfsame spirit, dividing to every man severally as he will. 12:12 for as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] chri

the god of our lord jesus christ, the father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 1:18 the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 1:19 and what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 1:20 which he wrought in christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places] 1:21 far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 1:22 and hath put all [things] under his feet, and gave him [to be] the head over

even weeping [that they are] the enemies of the cross of christ: 3:19 whose end [is] destruction, whose god [is their] belly, and [whose] glory [is] in their shame, who mind earthly things) 3:20 for our conversation is in heaven; from whence also we look for the saviour, the lord jesus christ: 3:21 who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 4:1 therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the lord [my] dearly beloved. 4:2 i beseech euodias, and beseech syntyche, that they be of the same mind in the lord. 4:3 and i intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with clement also

ese things? 2:6 and now ye know what withholdeth that he might be revealed in his time. 2:7 for the mystery of iniquity doth already work: only he who now letteth [will let] until he be taken out of the way. 2:8 and then shall that wicked be revealed, whom the lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: 2:9 [even him] whose coming is after the working of satan with all power and signs and lying wonders, 2:10 and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. 2:11 and for this cause god shall send them strong delusion, that they should believe a lie: 2:12 that they all might be damned who believed not the truth, but had pleasure in unrighteous

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

re obliged to pass over gently, and often to conceal; but, nevertheless, if we neglect or suppress these facts altogether, we injure the truth of history itself, almost in the same manner as we should injure a man s health by destroying some of the nerves or muscles of his body. the superstitions which are treated in the two essays which form the present volume, formed a very important element in the working of the social frame in former ages, in fact, during a very great part of the existence of man in this world, they have had much influence inwardly and outwardly on the character and spirit of society itself, and therefore it is necessary for the historian to understand them, and a part of the duties of the arch ologist to investigate them. the dissertation by richard payne knight is to

TYSON DONALD NEW MILLENNIUM MAGIC

agus must exclude all potencies that are inimical to the ritual purpose. the interior of the circle is according- ly purified, or emptied, and made into a blank slate upon which the magus can write his or her will. techniques for purifying the circle will be presented later in this book. after the uncongenial forces are driven out, the magus must invite the favor- able forces directly involved in the working to come in. this is done by making a magical aperture at the center point of the circle, through which the benign ener- gies can enter. this technique will also be given later. magic circles may be permanently marked by physical boundaries. this was done by neolithic peoples such as the creators of stonehenge. witches traditional- ly are pictured drawing their circles in the ground aro

dividual, the magus must tune the mind to a receiving or passive mode so as not to interfere with the fruition of the ritual. often the hopes and fears that arise in the mind after the active part of the ritual is done are more potent psychically than the carefully expressed intentions of the magus, because they arise spontaneously from the subconscious depths. these undirected emotions can wreck the working of a ritual by interfering with the current from the unmanifest. the magus must be able to calm his or her mind after the physical work of the ritual is done and refrain from fretting over the outcome. a firm unshakable faith that the ritual will succeed has the effect of washing out small but destructive doubts and fears. this faith cannot be gained merely by wishing for it; it grows

simple and without ostentation. a short prayer is said over each article as it is put on, asking that it may perform its function. in addition to the robe, a cap, circlet, and sash may be worn. the personal lamen and magic ring are put on last. arming the altar upon the top of the altar are set all the instruments and materials that will be used in the ritual. these will depend on the purpose of the working. the altar should never be cluttered, nor should the magus be in danger of knocking something off when passing near it. each instrument should be kept wrapped in clean linen and tied with a seal of its power. as it is taken from its resting place the magus kisses the seal, removes it and unwraps the instrument, then kisses the instrument and rais- es it to the south, saying "this instr

ach quarter with the symbol or substance that represents it. the element is then returned to the altar. this is done by spinning on a point or walking clockwise to create a sunwise turn- ing vortex in the magic circle. the vortex opens the point of self onto the unman- ifest. the number of rotations made is usually three, but it may be five, six, seven, nine, or twelve, depending on the nature of the working. if the ritual is addressed to qlippothic spirits, the rotations would more probably be two, four, eight, eleven, or thirteen. these are not evil numbers, but they represent division, materiality, and excess, and so are more appropriate for lower spirits. a prayer is addressed to the light of spirit, calling it down into the circle that has been prepared to receive it. traditionally th

king (or evoking) the spirits signs and words of power are used that call forth the spirits or blind forces to be employed in achieving the purpose of the ritual. when they are invoked, they are summoned inwardly and transform the personality of the magus; when evoked, they appear outside the circle as tangible beings. in either case their obedience is assured by binding them in the names of god. the working this is a set of symbolic actions that plays out in dramatic form the realization of the magical intention of the magus. it is the heart of the ritual to which all that went before has tended. the working is the most individual part of a ritual and should always be unique, since it is tailored for the specific purpose of the magus. usually it takes the form of incantations in original

aids to this process by shamans, who pictured the killing of game animals to magically ensure the success of hunts. the magus should be in a heightened mental state during the dramatic fulfill- ment of the ritual desire, concentrating intensely on his or her purpose and focus- ing the will with the force and precision of a laser. the visualizations must be quite real in the mind of the magus, or the working will lack effect. thanksgmng the magus offers thanks to the light that the purpose of the ritual has been achieved. he or she must be filled with faith in the success of the ritual, or at least inwardly tranquil, or the working will be destroyed by doubts and fears. it is for this reason that rituals must be kept secret from persons not participating in their working-all doubt and skep

he individual's mind is able to deal with. when the message is purely emotional and spiritual, this is often only a pearly white luminescence that can appear anywhere. it brings a feeling of bliss, comfort, love, occasionally fear and awe, and may be accompanied by a musical tone like the ringing of a crystal bell and by a sweet perfume. however, when the magus seeks concrete symbols of power for the working of the art, the light, in order to become more responsive, may assume a fxed and solid shape capable of gesture and speech of a kind. this is not absolutely neces- sary, but it may be the easiest way of transferring the necessary knowledge. tradi- tionally this shape is thought of as an angel personally concerned in the welfare of the individual. since it is this personalized aspect of

in evocation the spirit is kept outside the circle, at arm's length, where it cannot do harm. during invocation there is always the danger that the personality of the magus will be transformed by the invoked spirit in dangerous or destructive ways without the magus ever becoming aware of the change. early in his development the author tried to invoke the powers of mars through geburah. seemingly the working was a failure. he abolished the circle and left the ritual chamber in disappointment. later that day he found himself in a constant state of suppressed fury. several times he almost flew into violent, uncon- trollable rages over insignificant incidents, and it was only with the greatest diffi- culty that he restrained himself. all at once he realized that the invocation had not been co

ked, it will always assume the same shape in later evocations unless ordered to change by the magus. however, the form of the spirit will gradually evolve over time to reflect the evolution of the spirit itself that occurs through its contact with the magus. the ritual of evocation is begun in the regular fashion. the purpose to be served by the spirit is decided on, and the words and gestures of the working and the actual formula of evocation are composed. the magus undertakes a period of fasting, prayer, and purification. he or she robes, and then lays out the instruments in the ritual chamber, paying particular attention to the symbols, materials, and manifesting medium in the inscribed triangle. the sigil of the spirit is placed in the triangle, wrapped loosely in silk. if the spirit i

used as a pattern and guide. the spirit names and magic squares that appear in the book belong to the writer, abraham the jew, and should not be used by the magus, who must rely on his or her own guardian to provide a personal hierarchy of spirits and their sigils. the book ofthe sacred magic ofabrarnelin recommends a physical withdrawal from society for a period of six lunar cycles, during which the working to achieve the conversation of the guardian is prepared. this withdrawal into isolation will not be- possible for most modern magi, who live submerged (and drowning) in a sea of human communications. therefore it becomes necessary for the magus to withdraw emotionally and intellectually without actually withdrawing physically-to live apart from friends and society at large on the menta

d do not correspond with the golden dawn system. color is used in magic in the same way all other symbols are used-to provide a foundation for a particular set of desires and thoughts and feelings the magus wishes to call up and maintain within the psyche. all visual symbols should be col- ored appropriately. the ritual chamber should be bathed in the color of light most suitable to the nature of the working. spirits and other non-material forms should be visualized in colors that accord with their natures. it should be born in mind that the assignment of colors is one of the most dis- puted matters in practical magic. many of the traditional assignments in the west are not the same as those found in the east. each school seems to have its own sys- tem, wildly different from most others. a

TYSON DONALD SOUL FLIGHT

ome soft and mist-like, as it did for alice. although this is unlikely to happen in a physical sense, the astral body has no trouble stepping through the surface of a mirror. however, it is not absolutely necessary that the mirror be large. it can be enlarged in the imagination. this is what golden dawn members did when using tattwa symbols as astral doorways "you may modify the earlier stages of the working by so enlarging the symbol astrally that the human being can pass through it. when very vivid, and not until then, pass, spring orfly through it, and do not begin to reason till you find yourself in some place or land cape"'t h e same course of action can be followed with regard to a small mirror. 191. regardie, 463. 192. ibid, 470. chapter eleven: astral doorways 193 how to use a mirr

TYSON DONALD THE MAGICAL WORKBOOK

ular subject. it is designed to combat mental laziness. sometimes it is claimed that this exercise reduces egoism. this is false. by the constant effort to keep from using the word "i" or similar words that refer to the self, the mind of the student is repeatedly directed to the ego during the period of practice, and the awareness of self is heightened. however, a strong ego is not a hindrance in the working of practical magic. the exercise illustrates how consistently human beings tend to view the world from the narrow perspective of their personal needs and desires versus the rest of the universe. by avoiding words generally used to refer to the self, a broader view of the integrated wholeness of creation will be intuited. self- awareness 11: criticism of others t his life exercise is pe

TYSON DONALD THE POWER OF THE WORD

direction because we wish to invoke an overt form. remembering the tetragram and the position of the letters at its corners, and knowing the cardinal sigil form, we mentally trace around the edge of the tetragram clockwise from the second he of earth, which gives us the correct banner of capricorn, hihv. the uses for these sigils of tetragrammaton are endless and scarcely need to be enumerated to the working ritualist. they are especially potent in invoking the name 35 commanding the spirits of the heavens. for example, when a planet is passing through a sign of the zodiac, particularly its ruling sign, the banner of that sign and its sigils are powerful tools to command the spirits of that planet. they are effective when inscribed upon amulets made under their celestial influence, or when

tion, criticism. according to the doctrine of the kabbalah, these forces of the leff pillar arise from the unconscious part of the mind, the dark half (binah, whereas the forces of the right pillar-inspiration, exuberance, generosity, kindness, munificence-arise from the (higher) conscious part of the mind, the light half (chokmah. the authority of each banner of tetragrammaton rules and controls the working of its corresponding wing of the winds. these angels are exalted in nature, as is proved by their placement around the very throne of god (rev. 4:6-8. they must be ruled by an even higher nature. the only beings possessed of a more holy nature than the wings of the winds are the twentyfour seated elders with their white robes and crowns of gold, and the seven fiery spirits of god. the

gs and voices" that proceed out of the throne of heavenly christ in revelation 4:5. further on, they are called "sons of pleasure" this suggests the angels who lusted after the daughters of men and bred within the wombs of these mortal women the "mighty men which were of old (gen. 6:4. these fallen angels taught their offspring the mechanical and occult arts, such as the making of weapons of war, the working of magic spells, the beautifying of the face with cosmetics, and so on. in this way they created dissatisfaction and discord among mankind. the increase referred to in this key has a double meaning: sexual generation, but also the breeding of confusion through diversity. it is perhaps significant from a magical perspective that christ stands with his feet in the south. the magician, ha

those billions who are slaughtered by war, famine, plagues, and natural disasters. it remains to be seen how long it will take some eager enochian magician to accurately perform the complete working of the keys from beginning to end, and what will happen to the world in the event that this working ever takes place. fortunately (or unfortunately, for those who consider themselves the elect of god, the working is more than the mere recitation by rote of the enochian words. since we are all still here, we may assume that the full enochian apocalypse working (as i am inclined to call it) has never yet been accurately performed in its full perfection, not even by aleister crowley, who was able to part the gates a crack, but not to fling them wide open. perhaps this performance is impossible, si

VOX SABBATUM

. the imagination is the ultimate key of the black magician or sorcerer who seeks to go forth to the sabbat it is the vehicle of self-assumption of deific forms or masks of lycanthropy. when preparing for the dream sabbat, decorate your temple or sleeping area in accordance with that which reminds you of a sabbat images from old grimoires, sigils, demonic images, masks or other elements which aid the working. the most important however is the control of the mind. sit comfortably before and clear all thoughts. begin a slow chant which you know that activates the imagination towards the sabbat. use the five senses to activate and aid this transformative in-between state hearing, sight, smell, touch and taste. have some pleasant sabbat incense and perfect lighting in place, have sigils and im

this is useful in spells and low sorcery, the unity of several independent psyches focusing on one goal will no doubt create a desired effect. widdershins are movements around the circle in an anti clockwise dance. some witches may find it useful to recite the lord s prayer backwards while moving widdershins in the beginning of the sabbat rite, this allowing or giving permission to the nature of the working itself. in nox umbra12 the invocation of the vampyre queen, lilith utilizes a bloodied or red cloth, sometimes stained with menstrual blood if possible. this may be used to cover the head in the sabbat ritual dance, thus through movement and excitement; the lack of oxygen itself for a short period will create ecstasy without the outside use of alkaloids or other drugs. when using the w

, with the decorated chamber or even in the woods, 12 a grimoire of luciferian and nightside witchcraft and vampyric sorcery by the present author. vox sabbatum the witches sabbat 11 envision the demons and familiars in your company and the spirits carrying your will to become flesh. as your rite comes to a climax, loose all desire in the sigil at the moment of exhaustion. if you have a sigil for the working, destroy it and forget it the rite should then be enjoyed as a walking in the crossroads or inbetween worlds. the infernal sabbat and sexual magick sexual magick is significant in the witches sabbat as it allows liberation of self on numerous levels. if partners agree, sex magick may be a part of the rite itself either a luciferian (self-deification or high sorcery/magick) or infernal

WAITE ASPECTS OF MASONIC SYMBOLISM

as we are not all operative masons, but rather free and accepted or speculative, we apply these tools to our morals" with certain variations, these words occur in each of the craft degrees, and their analogies are to be found in a few subsidiary degrees which may be said to arise out of the craft- as, for example, the honorable degree of mark master mason. that which is applied more specially to the working implements of masonry belongs to our entire building symbolism, whether it is concerned with the erection by the candidate in his own personality of an edifice or "superstructure perfect in its parts and honorable to the builder" or, in the mark degree, with a house not made with hands, eternal in the heavens, or again with solomon's temple spiritualized in the legend of the master deg

ing that the whole nature has to be renewed therein. mystic life is a quest of divine knowledge in a world that is within. it is the life led in this light, progressing and developing therein, as if a brother should read the mysteries of nature and science with new eyes cast upon the record, which record is everywhere, but more especially in his own mind and heart. it is the complete surrender to the working of the divine, so that an hour comes when proprium meum et tuum dies in the mystical sense, because it is hidden in god. in this state, by the testimony of many literatures, there supervenes an experience which is described in a thousand ways yet remains ineffable. it has been enshrined in the imperishable books of plato and plotinus. it glimmers forth at every turn and corner of the r

WESTERN MANDALAS OF TRANSFORMATION SR AL

either the enemy, nor any false imagination, may be able to enter into them, through our lord jesus christ" numerous other prayers and affirmations may be used in keeping with the student's own personal inclinations, but these should be studied, at least for the implications suggested, both psychologically and magically. purification and intention.so frequently stressed.are vital at this point in the working. the medieval mystic arnold of villanova felt that although talismans were a blessing for those who were struggling on the spiritual path, they would only benefit those who had been purified in both mind and heart. setting aside a time of prayerful reflection is a very important part of beginning. regardie offers a number of other traditional qabalistic prayers at the end of his wonder

WICCA WITCHCRAFT TODAY

you know not what you did or said. if you be condemned, fear not, the brotherhood is powerful, they may help you to escape if you are steadfast. if you betray aught- there is no help for you in this life, or in that which is to come. if you go steadfast to the pyre, drugs will reach you and you will feel naught, but will go to death and what lies beyond, the ecstasy of the goddess. the same with the working tools. let them be as ordinary things that anyone may have in their homes. let the pentacles be of wax that they may be melted or broken at once. have no sword unless your rank allows you one. have no names or signs on anything, write the names and signs on in ink before consecrating them and wash it off immediately after. never boast, never threaten, never say you wish ill to anyone

; also that while the witches admittedly used a form of spiritualism, asking departed spirits to return or communicate, they did not generally evoke- that is, command- either spirits or elementals to appear, and then, by commands, bribes or sacrifices, cause them to do services. the more so because, through their connection with sorcerers, they knew of these practices. also, in the explanation of the working tools, mention is made of such matters. the answer i get is: in the burning times this was done deliberately. any mention of the gup led to an orgy of torture, their persecutors saying that it was a parody of the mass; also the riding or dancing pole('broomstick) was cut out. censer and pentacle were substituted and explanations made to fit what their persecutors expected. if all told

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

and the fulfillment of desires upon the dreaming path. the ritual of luciferian transference: let the magician approach the altar, decorated in the elements of seth and the illuminated archon whom fell from the sky. the pentagram facing downwards as the gift of gnosis be above the altar which is contained within the 8 pointed sabbatic star known as algol, the black mirror and sigil of chosen for the working at hand. prepare thyself in the oil of abramelin and lucifer, allowing the five senses to be enflamed by experience, which symbolizes the pentagram of ascension and descending self-perception. robed and with athame, let the guardians of the four quarters be called. when the circle is opened, widdershin around the very circle, which is the symbolization of ones own self in isolation. i

WORKING CEPHALOEDIUM VERSION 1

r lapidis lazuli' the solar chapter``white cat, the sparks fly from th y fur! thou dost crackle with splitting the worlds' i ask a yi king symbol fo r the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particula r to finish the comment and to publish the book as therein commanded. first the refore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alpho nse louis constant with the card `the devil. i will therefore obtain a vision of this card, and pai

d postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of des ire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying th e instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in t he beast; so that the word of the working is aleph-lamed-dalet-y

re a'.a. do now in th e presence of tahuti most solemnly swear to devote ourselves to the establishme nt of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cep haloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnes sed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ig norance. id est: make careful arrangements& ask for further enlightenment. h ow should we obtain further enlightenment? li

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 the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sa

ight in meditation. the beast decided on a course of action with regard to the practical matters connected with the book of the law (1) consult yi about recovery of the ms (2) push through comment. the yi gives khwan (47) watery part of luna meaning bring restriction to bear on the thief. jan. 20. die jovis: the sun enters the sign of aquarius: i record that frater iacchaion, the primum mobile of the working, having failed to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar

WORKING CEPHALOEDIUM VERSION 2

ber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for the whole working: xx `big earth. it means manifestation: i.e. the bringing forth to birth of the forces hitherto developed by us in secret. i ask a tarot trump to represent the prime pantacle of the operation: xvi the house of god. now the oath of the working is to establish the book of the law; in particular to finish the comment and to publish the book as therein commanded. first therefore in this work is hermes to be invoked and next the sun. i am therefore to restore the card `the house of god' as i did when i abode in the body of alphonse louis constant with the card `the devil. i will therefore obtain a vision of this card, and paint

d postulant to the secret chamber of the knights of the temple, high priest unto the beast before the altar of purple and gold. first then this brother genesthai made of invocation of tahuti lord of wisdom in the great magical circle of the abbey, that he might come upon us in power. thus was tahuti manifest in the mind of the beast, like light therein, clear, icy, wit without heart. and i beheld the working afar off, full utterly of desire towards it; and i was aware of certain things concerning it; as here now to be writ down. firstly: the working shall establish the aeon of ra hoor khuit by obeying the instructions given in "the book of the law. secondly: it is a working of mercury and sol, combined even as they are in the beast; so that the word of the working is aleph-lamed-dalet-yod

quare a'.a. do now in the presence of tahuti most solemnly swear to devote ourselves to the establishment of "the book of the law" as uttered by aiwaz 93 to 66, by the way of the cephaloedium working as in the record thereof it hath been written. witness our hands: to mega therion 9degree= 2square a'.a. 666 alostrael- 31-666-31. genesthai the banquet of fish& yellow wine was consumed& the oath of the working witnessed accordingly with ceremonial proper thereto& concluded at 1:18 p.m. of the day of mercury which openeth the month called december. i ask a symbol for the next day of the working. iv- earth of moon: the formulation of the restrictions& the dispelling of ignorance. id est: make careful arrangements& ask for further enlightenment. how should we obtain further enlightenment? lii

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 the morning of dec. 16 die jovis, in the shape of a letter from the printer of the equinox iii. the oracle also means that we need to formulate the yod of our tetragrammaton; which rests with frater genesthai. he is at present the 'pure fool& must acquire the sa

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