Michael Wynn's Occult Reference Library
THEREON,THERION

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18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ht hete genomen alse groz als umb ein bar. er. 7375-87. tliat he was glad of liim for child, for he nought in him forgot: he had him shapen, if he could, better. they say that never a child won a body so wholly equal to wish (or, exactly like wish. so was it wrought (tlie horse, that if he (the wright) had had the command from wish, that (liis work) should be left unaltered, whatever he attempted thereon, and when he had completed it, that he should set it before him, and he at his discretion therefrom should take away whatever therein mislilvcd him, so perfect was it that he therefrom nought would have taken so great as a hair. als ez der wmisch gehot (bade. er. 8213. was ein wunschldnt (was a child of wish. ex. 8277, enite was des witnschcs kint, der an ir nilites vergaz. er. 8934. da wa

was looked for. like the ship-procession, it was accompanied by dances and bonfires. sebast. frank, p. ol^ of his weltbuch' on the ehine, franconia and divers other places, the young men do gather all the dance-maidens and 'put them in a plough, and draw their piper, who sitteth on the plough piping, into the water; in other parts they draw 2. fiery plough kindled with a fire very artificial made thereon, until it fall to wrack' enoch wiedemann's chronik von hof tells how' on shrove-tuesday evil-minded lads drove a 'plough about, yoking to it such damsels as did not pay ransom; others went behind them sprinkling chopped straw and sawdust (siichs. provinz. bl. 8, 347) pfeiffer, chron. lips, lib, 2, 53' mos erat antiquitus lipsiae, ut liberalibus (feast of liber or bacchus, i.e, carnival) pe

ABRAMELIN1

ts, which the author of the book affirms to have tried with success. especially valuable are the remarks of abraham the jew on the various professors of the art which none may name in the course of his wanderings and travels; the account of the many wonders he worked; and, above all, the careful classification of the magical experiments in the third book, together with his observations and advice thereon. not least in interest are the many notable persons of that age for or against whom he performed marvels: the emperor sigismund of germany: count frederic the quarreller: the bishop of his city (probably either john i, who began the foundation of the w rzburg university in 1403 with the authorisation of pope boniface ix, or else echter von mespelbrunn, who completed the same noble work: th

not only in use among the christians, but which was also the custom with our forefathers; i also the sacred magic 10 departed, and i took the route to constantinople, whither having arrived i fell sick, and my malady lasted for the space of two months; but the lord in his mercy delivered me therefrom, so that i soon regained my strength, and finding a vessel ready to depart for venice i embarked thereon, and i arrived there, and having rested some days i set out to go unto trieste, where having landed, i took the road through the country of dalmatia, and arrived at length at my paternal home, where i lived among my relatives and my brothers. of abramelin the mage 11 the fifth chapter. t is not sufficient to travel and journey abroad and see many lands, if one does not draw some useful exp

ion; who not only manifested unto me the veritable magic, but even made easier for me the means of obtaining it. he confirmed as being true the symbols of the qabalah which i had received from' of abramelin the mage 19 abramelin; and he gave me the fundamental means by which i could have an infinitude of others in my operations according to my pleasure, assuring me that he would instruct me fully thereon (these symbols are all like those of the third book) he gave me further very useful advice and admonition, such as an angel could give; how i should govern myself the following days with the evil spirits so as to constrain them to obey me; the which i duly followed out fulfilling always from point to point his instructions very faithfully, and by the grace of god i constrained them to obey

rd the altar, but having his face towards the ground let him continue his orations, and as soon as the child shall have seen the angel thou shalt command him to tell thee, and to look upon the altar and take the lamen or plate of silver which thou shalt have placed there for this purpose, in order to bring it unto thee if it be necessary, and whatever other thing the holy angel shall have written thereon, wherewith thou oughtest to work on the two following days. the which being done he will disappear. which being carefully done, the child will tell thee (for this, it is necessary to have instructed him beforehand, and thou shalt command him to bring unto thee the little plate,72 by the which when thou hast received it thou shalt know what the angel hath ordered thee to do. and thou shalt

ABRAMELIN2

assover, in order that we may decide upon the same without hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico there

ything which you are to do. as soon as the angel shall have made the sign by writing, and that he shall have written down some other counsel which may be necessary unto you, he will disappear, but the splendour will remain. the which the child having observed, and made the sign thereof unto you, you shall command him to bring you quickly the little plate of silver, and that which you find written thereon you shall at once copy, and order the child to replace it upon the altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; ex

o observe the same; that is to say, that every time that you shall call one of them by his name, that he shall at once appear in such form and place as shall please you, and that he shall punctually execute that which you shall have commanded him. all having sworn, you shall put outside the entry83 of the door, all the signs of the third book which belong unto astarot,84 alone, and make him swear thereon, also ordaining unto them85 that in cases when it may not seem fit unto you to command them verbally, that as soon as you shall take one of these signs in your hand and move it from its place that the spirit marked in the sign shall do and execute that which the sign beareth, and that which your intimation86 joined thereto shall indicate; also that in the case that in the sign87 none of th

perhaps from latin, aspera= rude, rigorous, perilous, dangerous. katini: from hebrew, kthn= a tunic, whence the greek word chiton. torfora: from hebrew, thor= a small knife, or lancet. badad: from hebrew, bdd= solitary. of abramelin the mage 87 i have thus far given the probable derivations at length; but i shall, for the sake of brevity, here continue them without giving their roots and remarks thereon: coelen. latin. heavens. chuschi. hebrew. silent. tasma. hebrew and chaldaic. weak. pachid. hebrew. fear. parek. hebrew. roughness, savage. rachiar. greek. sea breaking on rocks. nogar. hebrew. flowing. adon. hebrew. lord. trapis. greek. turning. nagid. hebrew. a leader. ethanim. hebrew. an ass; a furnace. patid. hebrew. topaz. pareht. hebrew. fruit. emphastison. greek. image, representati

kinds of treasures, provided that they be not at all magically guarded) should you wish to discover or to take possession of treasure, you must select the symbol which you wish, whether it be of a common or of a particular operation, and the spirit will at once show it unto you, of whatsoever kind, or after whatsoever fashion, it may be. then shall you place the symbol which is referable unto it thereon, and it will no longer be possible for it to disappear into the ground, nor for it to be carried away. furthermore, the sacred magic 104 the spirits destined unto the guard of this treasure will flee, and you can then dispose of it as you wish, and take it away. chapter xvii (to fly in the air and travel anywhere) name the place whitherunto you wish to travel, and place the symbol upon you

ADDTLS

n the tablets. 3. kerubic squares, which are always in the elemental color of the tablet, and are the four squares immediately above each sephirotic cross. 4. servient squares, always in the color of the tablet, and consist of the 16 squares of each lesser angle beneath each sephirotic cross. the kerubic and servient squares on each tablet are colored in the elemental color with the letters drawn thereon in the complimentary color, on a subtle level, providing a spiritual force, even unto an elemental nature, thus: air tablet painted in yellow. lettering on a quarter mauve. water tablet painted in blue. lettering on c quarter orange. earth tablet painted in black. lettering on bquarter green. fire tablet painted in red. lettering on d quarter green. example of color (lesser angles) thou sh

ADEPTUS MINOR INITIATION

e are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword

ALEISTER CROWLEY ACROSS THE GULF

again; only a mist gathered about it and filled the temple, and hid all things from my eyes. now then came istarah my favourite back with the ring and the message; and thinking that she brought bad news, i slit her lamb s-throat with the magic sickle, and her asp s-tongue i tore out with my hands, and threw it to the dogs and jackals. herein i erred sorely, for her news was good. having reflected thereon, i perceived its import. for since the veil flamed always at my assumption, it was sure that i was in sympathy with that holy veiled one. if i were troubled, and knew not why; if my long peace were stirred- why then, so she "as above, so beneath" for even as i, being man, sought to grasp godhead and crush it in my arms, so she, the pure essence, sought to manifest in form by love. yet i da

uched not the sacraments; but feigned. then she called for me- and i was now ordained priest- to take counsel of me; for she was minded to put me in his place. thus she made a great banquet for me; and when we were well drunken she laid her head upon my breast and said marvellous things to me of love, to me, who had loved the veiled one! but i feigned all the madness of passion and made her drunk thereon, so that she talked great words, frothing forth like dead fishes swollen in the sun, of how we should rule thebai and (it might be) displace pharaoh and take his throne and sceptre. yet, foolish woman! she could not think now she might remove this stupid high priest, her own nominee! so i answered her "assume the form of osiris, and all will be well in the temple of osiris" mocking her, fo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ve my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of sp

paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its

enki, our master and lord of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different f

ALEISTER CROWLEY BOOK OF LIES

es (23) l=30, o=70, v=6, e=5=111 (24) a=1, m=40, o=70=111 (25) the trowel is shaped like a diamond or yoni. l=30, a=1, p=80=111 (26) n=50, i=10, n=50, a=1=111. book of lies get any book for free on: www.abika.com 115 [119] 55 kappa-epsilon-phi-alpha-lambda-eta nu-epsilon the drooping sunflower the one thought vanished; all my mind was torn to rags- nay! nay! my head was mashed into wood pulp, and thereon the daily newspaper was printed. thus wrote i, since my one love was torn from me. i cannot work: i cannot think: i seek distraction here: i seek distraction there: but this is all my truth, that i who love have lost; and how may i regain? i must have money to get to america. o mage! sage! gauge thy wage, or in the page of thine age is written rage! o my darling! we should not have spent n

ALEISTER CROWLEY BOOK OF THE LAW

ecome full of beetles as it were and creeping things sacred unto me. iii,26: these slay, naming your enemies& they shall fall before you. iii,27: also these shall breed lust& power of lust in you at the eating thereof. iii,28: also ye shall be strong in war. iii,29: moreover, be they long kept, it is better; for they swell with my force. all before me. iii,30: my altar is of open brass work: burn thereon in silver or gold! iii,31: there cometh a rich man from the west who shall pour his gold upon thee. iii,32: from gold forge steel! iii,33: be ready to fly or to smite! iii,34: but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; whe

ALEISTER CROWLEY CONCERNING DEATH

hadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the d

ALEISTER CROWLEY LIBER 777

have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were with minor exceptions straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. these were originall

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

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

iii of equilibrium, and of the general and particular method of preparation of the furniture of the temple and of the instruments of art. i "before there was equilibrium, countenance beheld not countenance<thereon. it explains existence> so sayeth the holiest of the books of the ancient qabalah (siphra tzeniutha 1. 2) one countenance here spoken of is the macrocosm, the other the microcosm<microcosms whose law is "love under will. but it is also magick for an unit which has attained perfection (in absolute nothingness, 0 degree, to become "divided

god, i.e. to raise yourself to that godhead, the process is threefold, purification, consecration and initiation. therefore every magical weapon, and even the furniture of the temple, must be passed through this threefold regimen. the details only vary on inessential points. e.g. to prepare the magician, he purifies himself by maintaining his chastity<thereon for the true definition of this virtue> and abstaining from any defilement. but to do the same with, let us say, the cup, we assure ourselves that the metal has never been employed for any other purpose- we smelt virgin ore, and we take all possible pains in refining the metal- it must be chemically pure. to sum up this whole matter in a phrase, every article employed is treated as if it w

cle in an endless variety of ways. it moreover compels the learner to use his own judgment, to rely on himself, to develop resource, and to depend upon his own originality to attack each new problem that presents itself. this principle may be extended to all departments of the education of children. they should be put into contact with all kinds of truth, and allowed to make their own reflections thereon and reactions thereto, without the least attempt to bias their judgment. magical pupils should be trained on similar lines. they should be made to work alone from the first, to cover the whole ground impartially, to devise their own experiments and draw their own conclusions> in magick and meditation this principle applies with tremendous force. it is quite useless to teach people how to p

ALEISTER CROWLEY MAGICK WITHOUT TEARS

without tears get any book for free on: www.abika.com 95 ual defeat. the purest documents of the white school are found in the sacred books of thelema. the doctrine is given in excellent perfection both in the book of the heart girt with the serpent and the book of lapis lazuli. a single passage is adequate to explain the formula. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth

rit even to the yew groves of yama, where we may rejoice magic without tears get any book for free on: www.abika.com 282 exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam- all in the mother-of-pearl. and again, cp. i, v. 50-52 and v. 56-62. 50. adonai spake yet again with v.v.v.v.v. and said: the earth is ripe for vintage; let us eat of her grapes, and be drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 56. and adonai said: the strong brown reaper swep

ALEISTER CROWLEY MEDITATION

ath "the censer (crowley's patent pattern" 116 chapter xvi the magick fire; with considerations of the thurible, the charcoal, and the incense into the magick fire all things are cast. it symbolizes the final burning up of all things in shivadarshana. it is the absolute destruction alike of the magician and the universe. the thurible stands upon a small altar "my altar is of open brass work: burn thereon in silver or gold< this altar stands in the east, as if to symbolize the identity of hope and annihilation. this brass contains the metals of jupiter and venus fused in a homogeneous alloy. this is then symbolical of divine love, and it is "open brass work" because this love is not limited in direction or extent; it is not particularized, it is universal

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

rible, unnatural and absurd. physical constraint, up to a certain point, is not so seriously wrong; for it has its roots in the original sex-conflict which we see in animals, and has often the effect of exciting love in his highest and noblest shape. some of the most passionate and permanent attachments have begun with rape. weh note: but see the new comment on verse 51. rome was actually founded thereon. similarly, murder of a faithless partner is ethically excusable, in a certain sense; for there may be some stars whose nature is extreme violence. the collision of galaxies is a magnificent spectacle, after all. but there is nothing inspiring in a visit to one's lawyer. of course this is merely my personal view; a star who happened to be a lawyer might see things otherwise! yet nature's u

f that the skill is there. one might even find it advisable to practice it occasionally, to retain one's confidence that one's "right hand hath not lost its cunning. on this point hear further more our holy books "go thou unto the outermost places and subdue all things. subdue thy fear and thy disgust. then- yield (liber lxv, i. 45.46 "morover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. yea! i gave her of the flower of my youth. but s

nge passage. the proper way to discover the truth of this is to experiment. there is a considerable amount of evidence in my possession which throws light upon this part of the chapter; but no important purpose would be served by producing it at present. these are circumstances when apparent frankness defeats its own ends as well as those of policy. al iii,30 "my altar is of open brass work: burn thereon in silver or gold" the old comment 30. not yet accomplished. the new comment there is now such an altar as described; and the due rites are performed daily thereupon (an xvi? in. al iii,31 "there cometh a rich man from the west who shall pour his gold upon thee" the old comment 31. not yet accomplished. the new comment i do not know whether this is to be taken in a practical sense. the obv

y guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool, is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book, or of my comment thereon. but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence awaiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. al iii,64 "let him come through the first ordeal& it will be to him as silver" the new comment the "tree of life" in

ALEISTER CROWLEY THE SWORD OF SONG

laughed, chase me, charlie! but seeing in his mind that i would no be so converted, shall you, 235 he added, grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page; 240 he stops me with a gesture sage: you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next? 245 i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak 250 ever would ruminate upon, half sabbatarian and halk khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi, la psittacus 255 to aid the appalling

ALEISTER CROWLEY EQ I 1

ons of gratitude. 12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudice

he emerald chaste and clean from the duller paler green. surely in the circle millions of immaculate pavilions flash upon the trembling turf like the sea-stars in the surf- millions of bejewelled tents for the warrior sacraments. vaster, vaster, vaster, vaster, grows the stature of the master; all the ringed encampment vies with the infinite galaxies. in the midst a cubic stone with the devil set thereon; hath a lamb's virginal throat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last

ALEISTER CROWLEY EQ I 5

orpion. the breasts are human, but they are all scored with blood; and he cries: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elongated in the risers. the one to the right is lower than the first, and its left riser extends 2/3's of the way up inside the center of the one to the left. the left "u" turns back down to the far left, ending 1/5th the way down in a tiny circle. the right bends abruptly horizontally lef

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

who wish well unto the masters of the pyramid. and the bee said unto the flower "give me of thine honey" and the flower gave richly thereof; but the bee, though he wit it not, carried the seed of the flower into many fields of sun. so also are they that take unto themselves the masters of the pyramid for servants. now the exceeding light that was behind the pyramid, and the rosy cross that is set thereon, hath fulfilled the whole aire. the black pyramid is like the back of a black diamond. also the rosy cross is loosened, and the petals of the rose are the mingled hues of sunset and of dawn; and the cross is the golden light of noon, and in the heart of the rose there is the secret light that men call midnight. and a voice "glory to god and thanksgiving to god, and there is no god but god

lon the mother of abominations, that rideth upon the beast, for she hath spilt their blood in every corner of the earth and lo! she hath mingled it in the cup of her whoredom. with the breath of her kisses hath she fermented it, and it hath become the wine of the sacrament, the wine of the 82 sabbath; and in the holy assembly hath she poured it out for her worshippers, and they had become drunken thereon, so that face to face they beheld my father. thus are they made worthy to become partakers of the mystery of this holy vessel, for the blood is the life. so sitteth she from age to age, and the righteous are never weary of her kisses, and by her murders and fornications she seduceth the world. therein is manifested the glory of my father, who is truth (this wine is such that its virtue rad

t my key in the lock, and open it. yet still let thine eyes be hidden, for thou canst not bear the glory that is within. so, therefore, i covered mine eyes with my hands. yet through my hands could i perceive a little of those bowers of azure flame. and a voice said: it is kindled into fire that was the blue breast of ocean; because this is the bar of heaven, and the feet of the most high are set thereon. now i behold more fully: each tongue of flame, each leaf of flame, each flower of flame, is one of the great love-stories of the world, with all its retinue of "mise-en-sc ne" and now there is a most marvelous rose formed from the flame, and a 117 perpetual rain of lilies and passion-flowers and violets. and there is gathered out of it all, yet identical with it, the form of a woman like

flame, is one of the great love-stories of the world, with all its retinue of "mise-en-sc ne" and now there is a most marvelous rose formed from the flame, and a 117 perpetual rain of lilies and passion-flowers and violets. and there is gathered out of it all, yet identical with it, the form of a woman like the woman in the apocalypse, but her beauty and her radiance are such that one cannot look thereon, save with sidelong glances. i enter immediately into trance. it seems that it is she of whom it is written "the fool hath said in his heart 'there is no god" but the words are not ain elohim, but la(=nay) and elohim contracted from 86 to 14, because la is 31, which x 14 is 434, daleth, lamed, tau. this fool is the fool of the path of aleph, and sayeth, which is chokmah, in his heart, whic

ALEISTER CROWLEY EQUINOX EQ I 2 2

he signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate adept speaking "before you upon the altar is the diagram of the sephiroth and paths with which you are already well acquainted, having marked thereon the grade of the order corresponding to each sephira, and the tarot trumps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, th

of the temple for the 32nd path in the 2= 9 ritual. similarly the zelator passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of twenty-two squares externally, which refer to the twenty-two letters placed thereon. twenty and two are the letters of the eternal voice in the vault of heaven; in the depths of the earth; in the abyss of the waters, and in the all-presence of fire: heaven cannot speak their fulness, earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them through water: he hath whirled them aloft in fire: he hath sealed them in the air of heaven: he hath

ALEISTER CROWLEY EQUINOX EQ I 3 2

heart, and i will overwhelm thee with fear and trembling, for "soul mastering terror" is my name [if at this point he manifest, then pass on to the final request of the mighty magus of art; if not, continue holding the arms in the sign of apophis] brother assistant magus! thou wilt write me the name of this evil serpent, this spirit taphthartharath, on a piece of pure vellum, and thou shalt place thereon also his seal and character; that i may curse, condemn and utterly destroy him for his disobedience and mockery of the divine and terrible names of god the vast one [assistant magus does this] hear ye my curse, o lords of the twofold manifestation of thmaist. i have evoked the spirit taphthartharath in due form by the formulae of thoth. but he obeys not, he makes no strong manifestation. w

horus.16 venus in taurus: the isis-wand for osiris. all are thus linked with the higher. also we add mercury virgo sun leo venus taurus and obtain 231= 0+ 1+ 21= the sum of the numbers of the keys of the tarot. further, amoun_ the winged globe_ is again shown when isis and osiris are united. further, 5+ 9+ 14 (the bands on the wands= 28 power hb:chet hb:koph, for these are the total of the bands thereon. also the globe is light, the phoenix life, the lotus love (symbol of binary, the "prong" see dante. this prong points downwards. arms of typhon in 16th key) they also show the development of creation (lotus wand) operated by rebirth (phoenix wand, presided over by the kerubic working and the everlasting wings (chief adept's wand. 225 we now turn to the important symbolism of the number 12

(4 "every sabbath eve shall ye fast, and wash your whole body, and change your garment."39 if possible the whole of this operation should be performed in a place where solitude can be obtained; the best being, as abramelin writes "where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut of fine branches, so that the rain may not fall thereon and extinguish the lamps and the censer."40 the altar should be made of wood and in the manner of a cupboard, so that it may hold all the necessary things. there should be two tunics, one of linen, and the other of crimson or scarlet silk with gold. the sacred oil is prepared from myrrh, cinnamon and galangal mixed with olive oil. the incense of olibanum, storax, and lign aloes, or cedar

ALEISTER CROWLEY EQUINOX EQ I 3

and the darkness, there cometh the knowledge of the light. i am that light which riseth in the darkness! i am the exorcist in the midst of the exorcism; appear thou therefore in harmonious form before me; for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe. p. he then re-covers sigil and passes on to the altar laying it thereon as before shown. he then passes to the east of the altar holding the sigil and sword as explained. then doth he rehearse a most potent conjuration and invocation of that spirit unto visible appearance, using and reiterating all the divine angelic and magical names appropriate to this end, neither omitting the signs, seals, sigilla, lineal figures, signatures and the like, from that conjura

sigil in his left hand, he smites it with the flat blade of his sword; exclaiming "by and in the names of. i do invoke upon thee the power of p erfect manifestation unto visible appearance" he then circumambulates the circle thrice, holding the sigil in his "right" hand. t. the magician, standing in 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. that spirit should now become fully and clearly visible, and should be able to s

such contemplation, and formulate for his equilibration once more the pillars of the temple of heaven. s. and so again does he aspire to see the glory enforming: and when this is accomplished he thrice circumambulateth, reverently saluting with the "enterer" the place of glory. t. now let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon: presently also imagining it to enshroud him and envelop, and again end endeavouring to identify himself with its glory. so let him exalt himself in the likeness or eidolon of a colossal power, and endeavour to realise that "this" is the only "true" self: and that one natural man is, as it were, the base and throne thereof: and let him do this with due and meek reverence and awe. and there

fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. 164 t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto thy

d again in the curcurbite. the fluid already distilled is to be poured again upon it. the curcurbite or philosophic egg is to be closed. i. the curcurbite or 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

at bottom, smoothly connected by long straight sides. there is a line vertically through this shape. in the center of the figure is a symbol of a cup; formed of a crescent moon with horns up at top, a circle in the center and a equilateral triangle with point up as the base. the altar. u. a flashing tablet of each of the four elements is now to be placed upon the altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth. now let the alchemist form an invocation, using especially the supreme ritual of the pentagram,10 and the lesser magical implement appropriate. first

ALEISTER CROWLEY EQUINOX EQ I 6 2

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

ALEISTER CROWLEY EQUINOX EQ I 6

, and the waters of the stream were soft and warm, caressing me. yet i felt that this aimless drifting was enervating my limbs; so i gathered some stray planks of my raft- for they still floated round the ark- and began half playfully to paddle, with what purpose i cannot tell. and so it was ordered that the dove flew to me with an oak-leaf in its beak. 61 thereat i was silent. but gazing eagerly thereon, i beheld one appointed, and i understood that the oak-leaf was sent from the house. then i took counsel of him who is to this end appointed, and with his own hand he brought to me a champak-blossom, a mustard-seed, and again an oak-leaf. and these i treasured in my bosom, though i hardly knew wherefore. nor could i understand what purpose they should serve, save darkly. and seeing this, t

ALEX SANDERS THE KING OF THE WITCHES

even months he was to spend all his available time and money acquiring the accoutrements demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, howeve

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

eiades" in the mystery of this influence, and in the secret of the sun sirius, are hidden the facts of our cosmic evolution, and incidentally- 110- initiation, human and solar copyright 1998 lucis trust therefore, of our solar system. 5. the ray path. it is difficult to know by what other name to call this path, as so little is known about it. in treading it, a man stays on his own ray, and works thereon in the various kingdoms on all the planes, carrying out the behests of the lord of the world, and working under his direction. it carries a man to every part of the solar system, yet links him definitely with the synthetic ray. it is a very complex path, for it necessitates a capacity for the most intricate mathematics, and an ability to geometrise in a manner incomprehensible to our three

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he does not shine save through reflection, having no inner fire to blend and merge with light external. these inner fires of the earth can be seen functioning, as in the sun, through three main channels: 1. productive substance, or the matter of the planet vitalised by heat. this heat and matter together act as the mother of all that germinates, and as the protector of all that dwells therein and thereon. this corresponds to the akasha, the active vitalised matter of the solar system, that nourishes all as does a mother. 2. electrical fluid, a fluid which is latent in the planet though as yet but little recognized. it is perhaps better expressed by the term "animal magnetism" it is the distinctive quality of the atmosphere of a planet, or its electrical ring-pass-not. it is the opposite po

l of it will be passed on unabsorbed. this is what is beginning to happen in relation to this sixth ray of devotion. egos who are on that particular ray will take form elsewhere on other globes, and in other chains, and not so much on our planet. the vibrations of that ray will quiet down as far as we are concerned, and find increased activity elsewhere. to phrase it otherwise, our planet and all thereon will become positive and non-receptive, and will temporarily repulse this particular type of force. a psychical manifestation of this can be seen in the dying down of what is called christian enthusiasm. this ray, on which the chohan jesus may be found, will no longer pour its force to the same extent into the form he built, and it will necessarily slowly but surely disintegrate, having se

consideration of the above four points in connection with "purpose" in a thought-form, much can be worked out by the student himself. in extending these ideas to a solar logos, many questions of interest arise which are profitable only in so far as they expand the concept, and widen the horizon of the thinker. the logoic purpose is not yet comprehensible to man; it does not profit him to meditate thereon, yet in the formulation of ideas, and their apprehension by thinkers may come the gradual dawning of a day of recognition, and a subsequent co-operation with that divine purpose. let us, therefore, formulate some of these questions, leaving the future to reveal the answer: 1. what may be the purpose of the present incarnation of the solar logos- 336- a treatise on cosmic fire copyright 199

ogoic centres on the fourth cosmic ether, due to reflex action, which is felt both above and below the plane of activity. 2. it stimulates the efforts of the highest specimens of the third kingdom, and a dual effect is produced through this, for the fourth kingdom in nature makes its appearance on the physical plane and the triads are reflected on the mental plane in the causal bodies to be found thereon. 3. as earlier said, the dense physical is linked and co-ordinated with the etheric bodies of the solar logos and of the planetary logos. therefore, the lower three planes are synthesised with the higher four, and the devas of an earlier mahamanvantara or solar cycle are brought into conjunction with those of a newer order who were awaiting just conditions. the physical incarnation of the

c body wherein it has its place, produces then that which destroys the permanent atom. temporarily, and just prior to destruction, it becomes a tiny sevenfold sun owing to the radiation and activity of the spirillae. so with the physical sun of the system; it will in a similar manner become seven suns, when it has absorbed the life essence of the fully evolved planes, and of the planetary schemes thereon. the ensuing conflagration is the final work of the destroyer aspect. it marks the moment of the highest development of deva substance in the system, the consummation of the work of agni and his fire angels, and the initiation of brahma. atomic substance will then individualise (which, as we know, is the goal for the atom) and after the great pralaya the next solar system will start with t

ave the amplification therefore of the violet vibration, always inherent on these levels, and the great opportunity therefore for contact between the two kingdoms. it is in the development of etheric vision (which is a capacity of the physical human eye) and not in clairvoyance that this mutual apprehension will become possible. with the coming in likewise of this ray will arrive those who belong thereon, with a natural gift of seeing etherically. children will frequently be born who will see etherically as easily as the average human being sees physically; as conditions of harmony gradually evolve out of the present world chaos, devas and human beings will meet as friends. as the two planes, astral and physical, merge and blend, and continuity of consciousness is experienced upon the two

ALICE A BAILEY05 THE LIGHT OF THE SOUL

m to know who they are, and to relate the past lives of their friends? they are reading the akashic records and because their mental control and equipment are not adequate, they cannot discriminate nor ascertain accurately what they see. the akashic record is like an immense photographic film, registering all the desires and earth experiences of our planet. those who perceive it will see pictured thereon: 1. the life experiences of every human being since time began, 2. the reactions to experience of the entire animal kingdom, 3. the aggregation of the thought-forms of a kamic nature (based on desire) of every human unit throughout time. herein lies the great deception of the records. only a trained occultist can distinguish between actual experience and those astral pictures created by im

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" the star is but a point of light, not yet a radiant sun. stage iii the way of red desire fails. it loses its allure. the playground of the sons of god no longer holds appeal. the voice which has twice sounded from out the world of form sounds now within the heart. the challenge comes "prove thine own worth. take to thyself

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

rd path is trampled under foot. march towards the light. the work goes forward. the workers veil their eyes from pity as from fear. the work is all that counts. the form must disappear so that the loving spirit may enter into rest. naught must arrest the progress of the workers with the plan. they enter upon the work assigned with paean and with song. the cross is reared on high; the form is laid thereon, and on that cross must render up its life. each builds a cross which forms the cross. they mount upon the cross. through war, through work, through pain and toil, the purpose is achieved. thus saith the symbol. it will be noted how this purpose, when applied by man to himself, works his release. when applied by man to man, it has produced the corrupt and awful story of man's cruelty to ma

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

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

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

the needed lesson has been mastered. one of the glamours which controls you is that of the highest level of the astral plane. one of the masters has called it "the glamour of the rose of aspiration as it pours through the solar plexus and not through the heart" another is the glamour of the burning ground which can so engross the attention of the disciple or the initiate that his spiritual place thereon, the results of the clarifying fires and the heat of purification become the all-absorbing theme of the personality and, brother of mine, the personality must be lost to sight in the "glory of the one" need i further elaborate? is not my meaning clear to you, even though to no one else? i stand with you and will continue to stand, for whether i am on the burning ground or on the mountain t

int, a field of deepest blue and this becomes irradiated by the soul, the inner sun, shining within a brilliant field of blue. the points of light become the many lines or rays of light; these lines then merge and blend until the lighted way appears before the eyes of each tired pilgrim on that way. he walks in light. he is himself the light, the light upon the way. he is the way and always walks thereon" phrase three. fifth and sixth months "with industry i work as doth the ant. with speed i travel as moves the hare upon its path. with joy i climb as doth the goat which scales the precipice and stands upon the mountain top. industry, speed and joy must be the keynotes of my life; diligence with the task assigned; speed to assent to all the master says; speed on my way to service; and joy

e at hand utters another phrase. the life continues on its way "enter the field where children play and join their game" awakened to the game of life, the soul passes the gate. the field is green and on its broad expanse the many forms of the one moving life disport themselves; they weave the dance of life, the many patterned forms god takes. the soul enters "the playground of the lord" and plays thereon until he sees the star with five bright points, and says "my star" stage iii. the way of red desire fails. it loses its allure. the playground of the sons of god no longer holds appeal. the voice which has twice sounded from out the world of form sounds now within the heart. the challenge comes "prove thine own worth. take to thyself the orange ball of thy one-pointed purpose" responsive t

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

ath of the great illusion along which he has travelled for aeons from aries to taurus, via pisces and reversing himself will begin to travel the path of light from aries to pisces, via taurus. this changing experience is expressed for us most beautifully in the sixth section of the old commentary "the cross of many changes (the mutable cross. a.a.b) continues with its whirling, carrying crucified thereon the form of a man in whom is found the seed of all illusion. but, from the cross whereon he has been slain e'en though he knew it not the man climbs down and feels his way (with pain and many tears) on to another cross a cross of blinding light, of fiery pain, of bitter woe, and yet the cross of liberation. it is a stationary cross, fixed in the heavens, and guarded by the angel. behind th

omewhat to clarify that which i have tried to impart. the mutable cross of material change and constant movement can be depicted by the swastika. the man is unconscious of the nature of the four entering energies and interprets little in terms of the soul. the energies make their impact upon him and drive him into material activity. this cross of the personality dedicates the man who is crucified thereon to material ends in order that he may learn eventually their divine use. it is in the lower aspect of this cross that the nazis chose this symbol as theirs; they were expressing, at the close of the material cycle of human existence, the false and evil use of matter, of which separativeness, cruelty and selfishness is the key. the misuse of substance and the prostitution of matter and form

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ked up again and reorganised and refinanced and again be effectively set into motion. at that time out of the kindness of his heart and for my encouragement the tibetan gave me the assurance that when the holocaust was over i would discover that the foundations, which had been so well and truly laid for all our work, would be not only intact but entirely adequate for the building of the structure thereon which is necessary for the future work. this, at the time, i found hard to believe, for i was too deeply aware of the appalling consequences of the second war, but the statement then made has been proved abundantly true and we today are in a stronger position and are actually more efficiently working and serving than the ordinary finite mind could at that time have possibly reasonably expe

ALICE BAILEY THE LABOURS OF HERCULES

sensitive response from substance itself (note the beautiful correlation of this statement with the fact that the holy spirit over-shadowed mary) on this cross the man reaches the stage of acquiescence and aspiration, and so prepares himself for the fixed cross of discipleship. it is notable that "the mutable cross of the personality dedicates the- 70- the labours of hercules man who is crucified thereon to material ends in order that he may learn eventually their divine use "the sin against the holy ghost" has been the subject of much morbid wondering. the tibetan states "the misuse of substance and the prostitution of matter to evil ends is a sin against the holy ghost" it was this sin, the greatest of his whole pilgrimage, that hercules committed in virgo, when he did not understand tha

BASIL VALENTINE TWELVE KEYS

twelve keys of basil valentine 47 of 95 seventh key natural heat preserves the life of man. if his body lose its natural heat his life has come to an end. a moderate degree of natural heat protects against the cold; an excess of it destroys life. it is not necessary that the substance of the sun should touch the earth. twelve keys of basil valentine 48 of 95 the sun can heat the earth by shedding thereon its rays, which are intensified by reflection. this intermediate agency is quite sufficient to do the work of the sun, and to mature everything by coction. the rays of the sun are tempered with the air by passing through it so as to operate by the medium of the air, as the air operates through the medium of the fire. earth without water can produce nothing, nor can water quicken anything i

of basil valentine 74 of 95 written no falsehood, but have so exposed the truth that understanding men can require no further light (that which is laid down in the theoretical part being borne out and confirmed by the practice of the twelve keys, yet have i been impelled by various considerations to demonstrate by a shorter way what i have written in the said treatise, and thus cast further light thereon, whereby also the lover of the desired wisdom may obtain an increased illumination for the fulfilment of his desire there are many who will consider that i am speaking too openly, and will hold me answerable for the wickedness that they think will follow, but let them rest assured that it will be sufficiently difficult, notwithstanding, for any thick v headed persons to find what they seek

BLAVATSKY H P ANTHROPOGENESIS

is but natural to think that each genus, beginning with the molluscs and ending with man, had modified its own primordial and distinctive forms "isis unveiled" vol. i, p. 153[[vol. 2, page 1] preliminary notes- on the archaic stanzas, and the four pre-historic continents "facies totius universi, quamvis infinitis modis variet, manet tamen semper eadem- spinoza. the stanzas, with the commentaries thereon, in this book, the second, are drawn from the same archaic records as the stanzas on cosmogony in book i. as far as possible a verbatim translation is given; but some of the stanzas were too obscure to be understood without explanation. hence, as was done in book i, while they are first given in full as they stand, when taken verse by verse with their commentaries an attempt is made to mak

ed through space, none of the sun-gods had anything to do. the idea is expressed very clearly in the "books of hermes" and in every ancient folk lore. it is symbolised generally by the dragon and the serpent- the dragon of good and the serpent of evil, represented on earth by[[footnote(s* for a clearer explanation of the origins, as contained in the esotericism of the bhagavad gita, see the notes thereon published in the "theosophist" for february, march and june, 1887, madras[[vol. 2, page] 26 the secret doctrine. the right and the left-hand magic. in the epic poem of finland, the kalewala* the origin of the serpent of evil is given: it is born from the "spittle of suoyatar. and endowed with a living soul by the principle of evil" hisi. a strife is described between the two, the "thing of

rt iii. of this volume. therefore, however strongly the impossibility of this teaching may be urged by the devotees of modern science, the occultist maintains that the case was as stated aeons of years before even the evolution of the lemurian, the first physical man, which itself took place 18,000,000 years ago* preliminary evolution is described in one of the books of dzyan and the commentaries thereon in this wise- archaic scripture teaches that at the commencement of every local kalpa, or round, the earth is reborn "as the human jiva (monad, when passing into a new womb, gets re-covered with a new body, so does the jiva of the earth; it gets a more perfect and solid covering with each round after re-emerging once more from the matrix of space into objectivity (comment. this process is

a-bram. sri is also venus-aphrodite the western emblem "of the luni-solar year or the moon (as sri is the wife of the moon; vide foot-note, the goddess of increase" therefore "the grand monument and landmark of the exact period of the lunar year and month, by which this cycle (of 19 tropical years and 235 revolutions of the moon) could be calculated, was mount sinai- the lord jehovah coming down thereon. paul speaks (then) as a mystagogue, when he says concerning the freed woman and bond woman of abraham 'for this hagar (the bond-woman) is mount sinai in arabia' how could a woman be a mountain? and such a mountain! yet. she was. her name was hagar, hebrew[[hebrew, whose numbers re-read 235, or in exact measure, the very number of lunar months to equal nineteen tropical years to complete t

shown in the earth before "the heavens and the earth were created "every plant of the field before it (the day that the heavens and the earth were made, v. 4) was in the earth (v. 5. now, unless the occult interpretation is accepted, which shows that in this 4th round the globe was covered with vegetation, and the first (astral) humanity was produced before almost anything could grow and develop thereon, what can the dead letter mean? simply that the grass was in the earth of the globe before that globe was created? and yet the meaning of verse 6, which says that "there went up a mist from the earth" and watered the whole face of the earth before it rained, and caused the trees, etc, to grow, is plain enough. it shows also in what geological period it occurred, and further what is meant b

ch means that his monad emanates from the never resting principle in the beginning of every new cosmic activity: that logos or universal monad (collective elohim) that radiates from within himself all those cosmic monads that become the centres of activity- progenitors of the numberless solar systems as well as of the yet undifferentiated human monads of planetary chains as well as of every being thereon. each cosmic monad is "swayambhuva" the self-born, which becomes the centre of force, from within which emerges a planetary chain (of which chains there are seven in our system, and whose radiations become again so many manus swayambhuva (a generic name, mysterious and meaning far more than appears, each of these becoming, as a host, the creator of his own humanity (see "the manus and the

n the islands, included them among their lands and continents, yet a difference should be made and an explanation given, once that a fuller and more accurate account is attempted, as in the present work. easter island was also taken possession of in this manner by some atlanteans; who, having escaped from the cataclysm which befell their own land, settled on that remnant of lemuria only to perish thereon, when destroyed in one day by its volcanic fires and lava. this may be regarded as fiction by certain geographers and geologists; to the occul[[vol. 2, page] 327 on foot across the oceans. tists it is history. what does science know to the contrary "until the appearance of a map, published at basle in 1522, wherein the name of america appears for the first time, the latter was believed to

r the week. esoterically and spiritually, enoichion means the "seer of the open eye" the story about enoch, told by josephus, namely, that he had concealed under the pillars of mercury or seth his precious rolls or books, is the same as that told of hermes "the father of wisdom" who concealed his books of wisdom under a pillar, and then, finding the two pillars of stone, found the science written thereon. yet josephus, notwithstanding his constant efforts in the direction of israel's unmerited glorification, and though he does attribute that science (of wisdom) to the jewish enoch- writes history. he shows those pillars as still existing during his own time. he tells us that they were built by seth; and so they may have been, only neither by the patriarch of that name, the fabled son of ad

ind is offered by science. 656 plastidular souls, and conscious nerve-cells. 670- iii. the fossil relics of man and the anthropoid ape. 675 western evolutionism: the comparative anatomy of man and ape. 680 darwinism and the antiquity of man: the anthropoids and their ancestry. 685- iv. on the duration of geological periods, race cycles, and the antiquity of man. 690 modern scientific speculations thereon. 694 on chains of planets and their plurality. 699 esoteric geological chronology. 709- v. organic evolution- creative centres. 731 the origin and evolution of the mammalia. 734 the european palaeolithic races. 738- vi. giants, civilizations, and submerged continents traced in history. 742- vii. scientific and geological proofs of the existence of several submerged continents. 778[[vol. 2

which the new comers were defeated; and they fled, some to africa, others to remote countries. some of these lands became in course of time- owing to new geological convulsions- islands. being thus forcibly[[footnote(s* for a full discussion of the relations between the old greeks and romans, and the atlantean colonists, cf "five years of theosophy* the story about atlantis and all the traditions thereon were told, as all know, by plato in his "timaeus and critias" plato, when a child, had it from his grand-sire critias, aged ninety, who in his youth had been told of it by solon, his father dropidas' friend- solon, one of the grecian seven sages. no more reliable source could be found, we believe[[vol. 2, page] 744 the secret doctrine. separated from the continents, the result was that the

BLAVATSKY H P COSMOGENESIS

leep in the infinite bosom of duration. 3. universal mind was not, for there were no ah-hi to contain it. 4. the seven ways to bliss were not. the great causes of misery were not, for there was no one to produce and get ensnared by them. 5. darkness alone filled the boundless all, for father, mother and son were once more one, and the son had not awakened yet for the new wheel, and his pilgrimage thereon. 6. the seven sublime lords and the seven truths had ceased to be, and the universe, the son of necessity, was immersed in paranishpanna, to be outbreathed by that which is and yet is not. naught was. 7. the causes of existence had been done away with; the visible that was, and the invisible that is, rested in eternal non-being- the one being. 8. alone the one form of existence stretched b

ging with it the idea that now, at last, we have reached "reality" but only when we shall have reached the absolute consciousness, and blended our own with it, shall we be free from the delusions produced by maya- stanza i- continued. 5. darkness alone filled the boundless all (a, for father, mother and son were once more one, and the son had not awakened yet for the new wheel* and his pilgrimage thereon (b (a "darkness is father-mother: light their son" says an old eastern proverb. light is inconceivable except as coming from some source which is the cause of it; and as, in the instance of primordial light, that source is unknown, though as strongly demanded by reason and logic, therefore it is called "darkness" by us, from an intellectual point of view. as to borrowed or secondary light

y for lack of a more appropriate term. like the grub which becomes chrysalis and butterfly, man, or rather that which becomes man, passes through all the forms and kingdoms during the first round and through all the human shapes during the two following rounds. arrived on our earth at the commencement of the fourth in the present series of life-cycles and races, man is the first form that appears thereon, being preceded only by the mineral and vegetable kingdoms- even the latter having to develop and continue its further evolution through man. this will be explained in book ii. during the three rounds to come, humanity, like the globe on which it lives, will be ever tending to reassume its primeval form, that of a dhyan chohanic host. man tends to become a god and then- god, like every oth

ilence and the sanctified solitude of their souls; making their spirit the sole mediator between them and the universal spirit, their good actions the only priests, and their sinful intentions the only visible and objective sacrificial victims to the presence (see part ii "on the hidden deity (4) matter is eternal. it is the upadhi (the physical basis) for the one infinite universal mind to build thereon its ideations. therefore, the esotericists maintain that there is no inorganic or dead matter in nature, the distinction between the two made by science being as unfounded as it is arbitrary and devoid of reason[[footnote(s "when thou prayest, thou shalt not be as the hypocrites are. but enter into thine inner chamber and having shut thy door, pray to thy father which is in secret" matt. v

invocation, full of philosophical meaning underlying it; but, for the profane masses, as suggestive as is the first of an anthropomorphic being. we must respect the feeling that dictated both; but we cannot help finding it in full disharmony with its inner meaning, even with that which is found in the same hermetic treatise where it is said "reality is not upon the earth, my son, and it cannot be thereon. nothing on earth is real, there are only appearances. he (man) is not real, my son, as man. the real consists solely in itself and remains what it is. man is transient, therefore he is not real, he is but appearance, and appearance is the supreme illusion. tatios: then the celestial bodies themselves are not real, my father, since they also vary? trismegistos: that which is subject to bir

BLUE EQUINOX

nts who have been disappointed in obtaining sets of volume i of the equinox. the a.a. will publish a new volume of the equinox in 10 numbers at intervals of six months, beginning with the equinox of spring (march 23) of the vulgar year of 1919. the principal items of the new promulgation are as follows: liber ccxx. the book of the law, which is the foundation of our whole work, and the commentary thereon by the master through whom it was given to the world. liber lxi. a manuscript giving an account of the history of the a.a. in recent times. this history contains no mythology: it is a statement of facts susceptible of rational proof. liber cl. de lege libellum. a short explanation of the law, extolling its sublime virtue. by the master therion. liber lxv. the book of the heart girt with a

is is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. the equinox 60 we labour earnestly, dear brother, that you may never be led away to perish upon this point; for thereon have many holy and just men been wrecked. by this have all the visible systems lost the essence of wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finishe

a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o adonai and my master, i have born the inkhorn and pen without pay, in order that i might search this river of amrit, and sail thereon as one of ye. this i demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. liber lxv 69 45. go thou unto the outermost places and subdue

th, a narcissus, and therein she forgot her sighing and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. adonai spake yet again with v.v.v.v.v. and said: the earth is ripe for vintage; let us eat of her grapes and be drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key there

unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i behld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth

ostrils. 46. o thou who camest from the land of the elephant, girt about with the tiger.s pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness

fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the faroff travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear t

i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid or encouragement. he was also pleased to find some of his own experiments more or less confirmed in liber hhh of which he writes: m.m.m. 2 .mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the .lightning flash. but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of con

of immediate expulsion and loss of all privileges, even of those accumulated by past good conduct referred to in the second part of the instruction. 26. all disputes between brethren should be referred firstly to the master or masters of their lodge or lodges in confidence; if a composition be not arrived at in this manner, the dispute is to be referred to the grand tribunal, which will arbitrate thereon, and its decision is to be accepted as final. 27. refusal to apply for or accept such decision shall entail expulsion from the order, and the other party is then at liberty to seek his redress in the courts of profane justice. 28. members of the order are to regard those without its pale as possessing no rights of any kind, since they have not accepted the law, and are therefore, as it wer

n itself without a body, and either praise or blame affects it not. pride is an expansion of the ego, and the ego must be destroyed. pride is its protective sheath, and hence exceptionally dangerous, but this is a mystical truth concerning the inner life. the adept is anything but a .creeping jesus. 15. self-gratulation, o disciple, is like unto a lofty tower, up which a haughty fool has climbed. thereon he sits in prideful solitude and unperceived by any but himself. develops this: but, this treatise being for beginners as well as for the more advanced, a sensible commonplace reason is given for avoiding pride, in that it defeats its own object. 16. false learning is rejected by the wise, and scattered to the winds by the good law. its wheel revolves for all, the humble and the proud. the

BOOK T

y, deceitful, unreliable, though with a good exterior. rules from 20 degree virgo to 20 degree libra. water of air queen of the sylphs and sylphides. xv. the prince of the chariot of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands surmounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickle

ence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of hb:y (opposition, yet courage. therein rule the two great angels hb:mhshyh and hb:llhal of the schemhamphorash. xxiv. the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus: above and below them are the symbols sun and virgo for the decan. over-careful in small things at the expense of great "penny wise an

s. cruel, yet cowardly, thankless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of hb:v (defeat, loss, malice, spite, slander, evil-speaking. herein the angels hb:anyal and hb:cha'amyh bear rule. xl. the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon. mercury and aquarius above and below, supported on the points of two short daggers or swords. book t page 18 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of hb:v (labour, work, journey by water. ruled by the great angels hb:rha'aal and h

CASE PAUL F THE BOOK OF TOKENS

essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key to the mystery of the sacred letters. fix thy mind on the object set before thee by any letter, and hold thy thought to meditate thereon. then shall the inner nature of that object be made known to thee, and by this means shalt thou draw nigh to some aspect of my being. 2 consider then the secret meaning of the letter heh. for even as i am the essence, and idea, and interior nature of every ox, of every house, of every camel, and of every door [51] t h e book of t o k e n s so am i also the essence, and idea, and interior n

DEMONIC BIBLE

he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to guide ships laden with arms, armour, and ammunition, etc, thereon. and at the request of the exorcist he can cause the seas to be right stormy and to appear full of ships. also he maketh men to die in three days by putrefying wounds or sores, and causing worms to breed in them. he governeth 29 legions of spirits, and his seal is this, etc (43) sabnock- the forty-third spirit, as king solomon commanded them into the vessel of brass, is called sabnock, or

DIABOLUS

hallaj is the peacock angel, known as azazyl or shaitan, the adversary. in the black book, a doctrine considered written by shaykh adi, describes the foundation of azazel as the black light or hidden way of the path against all others- in the beginning god created the white pearl out of his most precious essence; and he created a bird named anfar. and he placed the pearl upon its back, and dwelt thereon forty thousand years. on the first day, sunday, he created an angel named 'azazil, which is ta'us melek("the peacock angel, the chief of all. the black book it is presented here that ta us melek is the foundation of independent energy, motion and progression. in no mentioning of the black book is satan considered to be a negative force, rather a misunderstood power which can reside in each

DION FORTUNE MYSTICAL QABALA

enced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the books of the law and the prophets, which are known to us as the old testament; the talmud, or [page 4] collection of learned commentaries thereon; and the qabalah, or mystical interpretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to th

now that a whole cosmogony and psychology can be conveyed in a glyph which means nothing to the uninitiated. these strange old charts could be handed on from generation to generation, their explanation being communicated verbally, and the true interpretation would never be lost. when in doubt as to the explanation of some abstruse point, reference would be made to the sacred glyph, and meditation thereon would unfold what generations of meditation had ensouled therein. it is well known to mystics that if a man meditates upon a symbol around which certain ideas have been associated by past meditation, he will obtain access to those ideas, even if the glyph has never been elucidated to him by those who have received the oral tradition "by mouth to ear" 16. the organised temporal force of the

ble puts it; and in the words of the siphrah denioutha, the book of concaled mystery (mathers' translation "for before there was equilibrium, countenance beheld not countenance. and the kings of ancient time were dead, and their crowns were found no more; and the earth was desolate" 34. we have now completed our preliminary survey of the tree of life, and the arrangement of the ten holy sephiroth thereon; we also have some clue to their significance and have been given a hint or two of the manner in which the mind works when it uses these cosmic symbols for its meditations. consequently we are now in a position to assign each fresh bit of information to its correct position in our scheme; we are building up the jigsaw puzzle with a knowledge of the outlines of the picture. crowley has aptl

through his desires till he bestows upon her his sun-force and she is impregnated. 33. in magical workings the man or woman who desires to work with the opposite type of force to that of their physical vehicle, and it is part of the routine of occult training that they should do so, shifts the level of consciousness on to a plane on which they find themselves of the requisite polarity, and works thereon. the priest of osiris sometimes employs the elemental spirits to supplement his polarity, and the priestess of isis invokes angelic influences. 34. because manifestation takes place through the pairs of opposites, the principle of polarity is implicit not only in the macrocosm but also in the microcosm. by understanding it, and knowing how to avail ourselves of the potentialities it afford

ugh the netzach in our own nature that the elemental forces obtain access to consciousness; without netzach, they remain in the subconscious sphere of yesod, working blindly. it is taught in the mysteries that each level of manifestation has its own ethic, or standard of right and wrong, and that we must not confuse the planes by expecting from one the standard ot another, which is not applicable thereon. in the realm ot mind, the ethic is truth; on the astral plane, which is the sphere of the emotions and instincts, the ethic is beauty. we mystical qabala page 160 must learn to understand the righteousness of beauty, as well as the beauty of righteousness, if we want to bring all the provinces of the inner kingdom into obedience to the central power of unified consciousness. 43. in enteri

we shall speak in its appropriate place. as has already been noted, yesod is the functional aspect of the pair of opposites of the astral plane. 42. concerning the four eights of the tarot pack, assigned to this sephitah, we have already spoken on a previous page. 43. to sum up, then, in hod we have the sphere of formal magic as distinguished from simple mind power. the forms that are formulated thereon by the magician initiating the forces of nature are the beni elohim, or sons of the gods. chapter xxiv yesod title: yesod, the foundation (hebrew spelling: yod, samech, vau, daleth) magical image: a beautiful naked man, very strong. situation on the tree: towards the base of the pillar of equilibrium. yetziratic text: the ninth path is called the pure intelligence because it purifies the e

DION FORTUNE PSYCHIC SELF DEFENSE

rmulate an astral animal at the end of it to which he transfers a modicum of his own consciousness. this animal-form is called a watcher; it does not act on its own initiative unless attacked, when it defends itself according to the nature of the species in whose likeness it is made. the use of a watcher is to obtain a record of what is transpiring without the necessity of focussing consciousness thereon. when the psychic substance of the watcher is reabsorbed by the adept, he becomes aware of the content of the watcher's consciousness. the disadvantage of this method lies in the vulnerableness of the watcher to psychic attack, and the fact that its projector is affected if it is injured or disintegrated. in dealing with a thought-form, always bear in mind that it is the product of the ima

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

3] and her lamentations were so terrible that one of the royal children died of fright. she then brought the [1. in the calendar in the fourth sallier papyrus (no. 10,184) this day is marked triply unlucky, and it is said that great the legend of osiris. http//www.sacred-texts.com/egy/ebod/ebod04.htm (2 of 6 [8/10/2001 11:23:04 am] lamentation by isis and nephthys took place for un-nefer (osiris) thereon. see chabas, le calendrier, p. 50. here we have plutarch's statement supported by documentary evidence. some very interesting details concerning the festivals of osiris in the month choiak are given by loret in recueil de travaux, t. iii, p. 43 ff; t. iv, p. 21 ff; and t. v, p. 85 ff. the various mysteries which took place thereat are minutely described. 2 on the cutting of the hair as a s

er and aye--god is hidden and no man knoweth his form. no man hath been able to seek out his likeness; he is hidden to gods and men, and he is a mystery unto his creatures. no man knoweth how to know him--his name remaineth hidden; his name is a mystery unto his children. his names are innumerable, they are manifold and none knoweth their number--god is truth and he liveth by truth and he feedeth thereon. he is the king of truth, and he hath stablished the earth thereupon--god is life and through him [1. tudes des rituel fun raire des anciens gyptiens (in revue arch ologique, paris, 1860, p. 72. 2. la croyance l'unit du dieu supr me, ses attributs de cr ateur et de l gislateur de l'homme, qu'il a dou d'une me immortelle; voil les notions primitives ench ss es comme des diamants indestructi

of changing into the soul of tmu. saith osiris ani, triumphant (2 "i have not entered into the house of destruction; i have not been brought to plate xxvii. http//www.sacred-texts.com/egy/ebod/ebod33.htm (2 of 4 [8/10/2001 11:28:49 am] naught, i have not known decay. i am (3) ra who come forth from nu, the divine soul, the creator of his own limbs. sin is an abomination unto me (4) and i look not thereon; i cry not out against right and truth, but i have my being (5) therein. i am the god hu, and i never die (6) in my name of 'soul' i have brought myself into being together with nu in my name of (7 'khepera' in their forms have i come into being in the likeness of ra. i am the lord of light" appendix: in other ancient papyri the lxxxvth chapter of the book of the dead ends as follows (navi

s the judge. i am the lord of eternity; i feel and i have power to perceive. i am the lord of the red crown. i am the sun's eye, yea (14) i am in my egg, in my egg. it is granted unto me to live therewith. i am in the sun's eye, when it closeth, and i live by the strength thereof i come forth and i shine (15) i enter in and i come to life. i am in the sun's eye, my seat is on my throne, and i sit thereon within the eye. i am horus who pass through millions of years (16) i have governed my throne and i rule it by the words of my mouth; and whether [i] speak or whether [i] keep silence, i keep the balance even. verily my forms are changed. i am the (17) god unen, from season unto season; what is mine is within me. i am the only one born of an only one, who goeth round about in his course (18

myself away from all evil. i am (28) the ape of gold, three palms and two fingers [high, which is without legs and without arms, and which dwelleth in the house of ptah. i go forth even as goeth forth the ape of (29) gold three palms and two fingers [high, which hath neither legs nor arms, and which dwelleth in the house of ptah" when [thou] hast said this chapter thou shalt open a way and enter thereon. p. 357 next: plate xxxiii. plate xxxii. http//www.sacred-texts.com/egy/ebod/ebod37.htm (7 of 7 [8/10/2001 11:29:09 am] sacred texts egypt index previous next plate xxxiii. vignette: a lake of fire, at each corner of which is seated a dog-headed ape.[1] rubric (1) osiris ani, triumphant, is girt about with [fine] raiment, he is shod with (2)white sandals, and he is anointed with very preci

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

al soul to his infernal majesty. bonnevault admitted that he called satan master, that the devil had assisted him in various magical acts, and that he had slain various persons through satanic agency. in the end he was condemned to death. his brother jean, accused of sorcery at the same time, prayed to the devil for assistance, and was raised some four or five feet from the ground and dashed back thereon, his skin turning at the same time to a blue-black hue. he confessed that he had met at the sabbat a young man through whom he had promised one of his fingers to satan after his death. he also told how he had been transported through the air to the sabbat, how he had received powders to slay certain people whom he named, and for these crimes he received the punishment of death. book of cel

mysterious forms of life.and while he is supremely quick at noticing purely aesthetic merit and equally quick at marking defect, it is really the philosophical element in his criticism that gives it its transcendent value and interest. coleridge s metaphysical tendencies are equally marked in both his prose and his verse. in a singularly beautiful poem, to the evening star, he tells that he gazes thereon, till i, myself, all spirit seem to grow. and in most of his poems, indeed, he is all spirit, while often he spellbounds the reader into feeling something of his own spirituality. waiving coleridge s metaphysical poems altogether, it might be justly said that he introduced the occult into verse with a mastery rarely equaled in english literature. the romantic had its dark side as well. not

ne or two of his friends, they had to conform to the same rules and be guided by the same principles. the time of the invocation was chosen according to the position in the heavens of the various planets, all preparations having been made during the waxing of the moon. all instruments and accessories to be used in the performance.the sword, rod and compasses, the fire and the perfume to be burned thereon, as well as the crystal itself.were consecrated or charged prior to the actual ceremony. during the process of invocation, the magician faced the east and summoned from the crystal the spirit he desired. magic circles were inscribed on the floor, and the crystallomancer remained within these for some time after the spirit had been dismissed. it was essential that no part of the ceremonial

tish professional association that in the late 1800s investigated the phenomena of spiritualism. established in 1867, the london dialectical society was a highly regarded association of professional individuals. with the appearance and popularity of spiritualism in england, the society resolved on january 26, 1869, to investigate the phenomena alleged to be spiritual manifestations, and to report thereon. a committee was convened on which 33 members were appointed: h. g. atkinson, g. wheatley bennett, j. s. bergheim, charles bradlaugh (later a famous atheist leader, g. fenton cameron, george cary, e. w. cox, rev. c. maurice davies, d. h. dyte, mrs. d. h. dyte, james edmunds, mrs. james edmunds, james gannon, grattan geary, william b. gower, robert hannah, jenner gale hillier, mrs. j. g. hi

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

be eaten alone in the chamber of evocations, and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes, and invoke god according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of god. whil

stry s popularity has grown steadily and has experienced a revival. practicing palmistry palmistry is subdivided into three lesser arts.cheirognomy, the art of recognizing the type of intelligence from the form of the hands; cheirosophy, the study of the comparative value of manual formations; and cheiromancy, the art of divination from the form of the hand and fingers, and the lines and markings thereon. the palmist, first of all, studies the shape and general formation of the hand as a whole; afterward she regards its parts, details, lines, and markings. from cheirognomy and cheirosophy, the general disposition and tendencies are ascertained, and future events are foretold from the reading of the lines and markings. there are several types of hands: the elementary or largepalmed type; th

re the founding of the society for psychical research. however, although much good work was done by independent students of psychic science, as it came to be called, more systematic investigation was inevitable. the london dialectical society was established in 1867, and a resolution was carried out two years later to investigate the phenomena alleged to be spiritual manifestations, and to report thereon. the encyclopedia of occultism& parapsychology. 5th ed. psychical research 1247 committee included many distinguished individuals. an initial report was published in 1871. in 1875 edward william cox, also connected with the london dialectical society, founded the psychological society of great britain for similar investigation. cox included c. c. massey, walter h. coffin, and spiritualist

and all the servants of the house saw it. thereafter, desirous to be sure that this was not the work of an evil spirit, regina demanded as proof that the visitor was a good spirit to make the sign of the cross. here then, said the phantom what you ask! at once a flaming cross appeared outside the cloak which enveloped the figure, and with this it burned deeply the hand of the young girl, leaving thereon a branded cross which everyone could see. a little later this spirit of jean clement recalled with remorse a crime which he had committed during his life, declaring that the money which had been secured from this crime was not all spent [this proved afterwards to be true; that part of it had been used for his subsistence, another part had been otherwise spent, but that some still remained

ng woman, who, in order to be absolutely sure that the strange visitant was truly a good spirit, insisted that it should make the same sign of the cross on a piece of money. the spirit obeyed, took a coin, threw it on the ground, and snatching a piece of cloth from the girl s hands, threw this upon the coin; then, taking regina s hand violently in his grasp, scorching her deeply as before, burned thereon through the hand and the linen cloth upon the coin the character of a triple cross. here is a further sign, said he, and launched forth a flame with so much force that it reached the heart of the young woman, while another jet of flame crossed the entire room and struck the opposite wall. whereupon regina fell unconscious. this affair seems extraordinary to us; firstly because a cross and

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

e into their lairs. according to some, however, the reptilians are vegetarians. john rhodes writes that the reptilians travel from their home region alpha draconis in mother ships with most of the occupants in a state of suspended animation for the bulk of the voyage. as they pass planets, some of the functioning crew fly off in scout ships to study the new worlds and establish subterranean bases thereon. where earth is concerned, according to rhodes, the reptilians hatch their plots from these bases, establishing a network of human-reptilian crossbred infiltrates [sic] within various levels of the surface culture s military industrial complexes, government bodies, ufo/paranormal groups, religious, and fraternal (priest) orders, etc. these crossbreeds, some unaware of their reptilian genet

FAUST

e, quite honestly, in his odd plan mused with a wayward zeal that was his own, who, with adepts their presence lending, shut him in that black kitchen where he used, according to receipts unending, to get the contraries together fused. there was a lover bold, a lion red, who to the lily in a tepid bath was wed. both, tortured then with flames, a fiery tide, from one bride-chamber to another pass. thereon appeared, with motley colours pied, the youthful queen within the glass. here was the medicine; the patients died, and no one questioned: who got well? thus we with hellish nostrums, here within these mountains, in this dell, raged far more fiercely than the pest. i gave the poison unto thousands, ere they pined away; and i must live to hear the shameless murderers praised and blessed. wag

l not soon release from her caresses. faust yonder sit two, one old and one young thing. they have already done some right good capering. mephistopheles there is no rest today for young or old. a new dance starts; come now let us take hold! faust [dancing with the young witch. once came a lovely dream to me. i saw therein an apple tree; two lovely apples on it shone, they charmed me so, i climbed thereon. the beauty. the little apples man entice since first they were in paradise. i feel myself with pleasure glow that such within my garden grow. mephistopheles [with the old witch. once came a wanton dream to me. i saw therein a riven tree; it had a monstrous hole; twas huge, yet i was pleased with it. the old witch. i proffer now my best salute to you, the knight with horse s foot! let me a

ce so quickly won see the grim monsters moving on, swift to unfold their pinions double pair. the dragons shake themselves in ire; their scaly jaws spew smoke and fire. the crowd has fled, the place is clear. plutus descends from his chariot. herald. he s stepping down, what royal grace! he becks, the dragons move apace; down from the chariot they ve borne the chest with all its gold, and avarice thereon. there at his feet it stands at rest; a marvel how it was ever done. plutus [to the charioteer. now art thou rid of thy too heavy burden, free art thou! off to thine own sphere and guerdon! thy sphere s not here! here shapes most hideous, distorted, motley, wild, press in on us. where thou see st naught but lovely clarity, where thine own vision is enough for thee, thither where only good

e has in its grip. before this ugly chap i cower, him and his raven-fellowship. to mephistopheles. i cannot grant the staff to you; you do not seem the proper man. command! and seek to make us free anew, then happen all that happen can. exit into the tent with the generalissimo. mephistopheles the blunted staff- may he have safety of it! us others it could little profit, there was a kind of cross thereon. faust what s to be done? mephistopheles it is already done!now haste, black kin, in service fleeting to the great mountain-lake! the undines greeting, beg them their torrents semblance to prepare. through women s arts, beyond our seeing, they can part semblance from real being, and that it is real being, each will swear. pause. faust those water-maidens, look! them must our ravens have qu

FULLER J F C SECRET WISDOM OF THE QABALAH

medical science generally rejects the reality of these visions and classes them under various forms of madness. this explains nothing except that these visions are abnormal. what is madness, what are nerves [cries carlyle? ever, as before, does madness remain a mysteriousterrific, altogether infernal boiling up of the nether chaotic deep, through this fair-painted vision of creation, which swims thereon, which we name the real. was luther's picture of the devil less a reality, whether it were formed within the bodily eye, or without it? in every the wisest soul lies a whole world of internal madness, an authentic demon-empire; out of which, indeed, his world of wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery earth-rind. 1

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ed the duties of the grade to which he belongs. 17. no transcription of manuscripts is permittedwithoutauthority, which must be applied for and_ obtained- in writing. 18. all copies of rituals and other papers in the possession of members shall be kept in a locked case or box, bearing the label issued by the fellowship and certifying that the package must be returned unopened to the address given thereon at the death of the member. 19. members arecovenantedto returnallrituals and papersin the caseof their resignation or dismission. 20.theobligatory meetings of the fellowship are the festivals for the celebration of the vernaland autumnal equinox, under reasonable reserves in respect ofsickness, prohibitive distance and real inability ofotherkinds. attendance is a matter of dutywhenthere is

e fellowship, the necessary alterations are made in the modesofaddress.187__appendixe. 186theclothingofcelebrantsandofficers1. the honourablefraterphilosophicuswears a green robe over his black habit and a collar of red silk, fromwhichdepends a circular lamina, inscribedwiththe letter yod.thegreen colour ofthemaster's robe representsthegrowth in lifewhichisofgod.thesymbol ofthelion is embroidered thereon, upon the left side,withthe inscription:faciestertia,faciesleonis.themaster bears a wand, surmounted by a calvary cross, having four circles at the end of the four arms and one circle toward the centre of the lowermost arm. 2. the honourablefraterpracticuswears a yellow robe over his black habit, symbolizing the beginning of transmutation in god.thesymbolofthe eagle is embroidered thereon

faciesaquilae. his collar is of violet silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, being the first he of the divine name.hebears a. surmounted by a flaming heart. 3. thehonourablefratertheoreticuswears a blue robe over his black habit, symbolizing the aspiration and desirewhichinitiate the great quest and reflect things unrealized. itbearsthesymbol of the man embroidered thereon,uponthe left side,withthe inscription:faciessecunda,facieshominis. his collar isoforange silk, fromwhichdepends a circular lamina, inscribedwiththe letter vau. he bears a wand, surmounted by an open eye, signifying the eye of mind. 4. theauxiliaryfraterzelatorwears a cloak of reddish brown, corresponding to the adamic earth and symbolizing the first movement of the divine spirit toward the

a,facieshominis. his collar isoforange silk, fromwhichdepends a circular lamina, inscribedwiththe letter vau. he bears a wand, surmounted by an open eye, signifying the eye of mind. 4. theauxiliaryfraterzelatorwears a cloak of reddish brown, corresponding to the adamic earth and symbolizing the first movement of the divine spirit toward the making of a living soul.thesymbol of theoxis embroidered thereon,withthe inscription:faciesuna,faciescherub. his collar isofblue-green silk, fromwhichdepends a circular lamina, inscribedwiththe letter he, being the he finalofthe divine name. he bears a wand, surmounted by a calvary cross, having acrownuponthe upper arms.thefrater zelator is in symbolical correspondencewiththe guide of the paths and grades. 5. the fraterthurificanswears a red surplice an

GILBERT THE MAGICAL MASON

d there appeared tooursight a vault of seven sidesandcorners, every side five feet broad and the height of eight feet. although the sun never shined in this vault, nevertheless it was enlightened by anothersun,whichhadlearned this from the sun, and was situated in theupperpartin the centre of the ceiling; inthemidst, instead of a tomb stone, was aroundaltar covered over with a plate of brass, and thereon this engraven:-a.c.r.c. hocuniversicompendiumuniusmihisepulchrumfeci.roundabout the first circle orbrimstoodjesus mihiomnia.inthemiddle were four figures, enclosed in circles, whose circumscription was:-1.nequaquamvacuum.novoid exists.2. legis jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as

GILBERT THE SORCERER AND HIS APPRENTICE

emblematic of the sign cancer, ruled over by the moon, crawls through water in the foreground towards the land).itsymbolisestwilight, deception,anderror. 19. the sun.the sun sending down his rays upon two children, who suggest the sign gemini (behind them is a low wall) it signifiesearthly happiness. 20. the last judgment.anangel in the heavens blowing a trumpet, to which a standard with a cross thereon is attached. the dead rise from their tombs.itsignifiesrenewal, result.o.the foolish man.a man with a fool's cap, dressed like a jester, with a stick and bundle over his shoulder. before him is the butterflyofpleasure luring him on (while in some packs a tiger, in others a dog, attacks him from behind).itsignifiesfolly, expiation. 21. the universe.within a flowery wreath is a female figure

ual, wherein the meaning of that ceremony is set forth as fully as at present he is able to understand it. there are also some eight lectures on various subjects connected with our teachings which he may have on loan at this stage. it is however only necessary for his advance to the next grade that he should be thoroughly acquainted with the first knowledge lecture, and should pass an examination thereon. the lectures i have mentioned he may study at any time. but it is better that he should take them as soon as he conveniently can.itis important that he should from the very first remember his pledge of secrecy, and he should therefore provide some box or recepticle that can be kept locked in which the mss can be kept.itis also convenient for his future work that each ms should be separate

nd blessing .inegyptian mythology the great bad god was typhon apophis. he it was who obstructed and destroyed the benefits bestowed on manbyrathe sun.therationale, therefore, of the rituals.for.banishing evil things was. to devote them to typhon apophis, from whom they came, and then to expel and banishhimand them bag and baggage, in order that the power of ra to bless the earth and the dwellers thereon might be re-established, and this power belonged to the priest" initiates of the temples.forthe casting out of evil, then, the rituals were devised, and this seems a long way from the witch's cursings. but we have to remember thatinancient egypt, as in medieval europe, evil was a term of very varying significance, and one thinks perhaps the hierophant's conception of evil might sometimes h

discovered and copied by bishop percy.itis entitled 'an excellent waye to get a faerie, and is full of interest, throwing a flood of light on other rituals and traditions. this form of magic is practised to this day in the westernlslands, and i have myself been shown what was declared to be the spoor or track of elemental spirits, and.have heard predictionsofweather and other coming events based thereon.thestudent should make up his mind definitely whether it is witchcraft or folklorethathe intends to study. both are profoundly interesting.buressentially different, though they overlap at many points. perhaps wemaysay that folklore is the. archaeology, and witchcraft the biology,ofthis phase of human history. we study folklore.from outside,curious only as to its external aspects, the legen

GOLDEN DAWN RITUALS Z1

he veil. the sceptre represents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth tud, trapt and dwsy, the pommel being twklm. the shaft represents the paths g, s and t. the grip by which it is wielded, by the path t, represents the universe governed by and attracting the forces of the light. the names of the sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it thereby, represents him as touching the divine light of rtk and attracting it through the middle pillar to twklm. it is called "the sceptre of power" and invests him with the power of declaring the temple open or closed in any grade if time be short, and this is done by sa

ecreed against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is dwh and may be of brass, the grip is the path of c and may be of scarlet. the pommel, twklm, and may be black. the grip by which it is wielded, being the path c, represents the universe governed by the flaming force of severity and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in the por

GOLDEN DAWN RITUALS Z2

void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that

free sigil in his left hand, he smites it with the flat blade of his sword, exclaiming, by and in the names of.,i do invoke upon thee the power of perfect manifestation unto visible appearance. he then circumambulates the circle thrice holding the sigil in his right hand. t. the magician, standing in 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

and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then passes to the east of the altar, holding left hand over the talisman, and sword over it erect. then does he rehearse a most 9 potent conjuration and invocation of that spirit to render irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this

ile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he aspire to see the glory conforming, and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t. now, let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon, presently also, imagining it to enshroud and envelope him, and again endeavoring to identify himself with its glory. let him create himself in the likeness or eidolon of a colossal being, and endeavor to realize that this is the only true self, and that the natural man is as it were, the base and throne thereof. let him do this with due and met reverence and awe. u. now does the aspirant

e a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s. formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t. the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon. u. the diviner gives advice to the consultant as to what use he shall make of the judgment. v. the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w. lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, and not to be performed to pander unto the

ed again in the curcurbite. the fluid already distilled is to be poured again upon it the curcurbite or philosophic egg is to be closed. i. the curcurbite or philosophic egg being hermetically sealed, the alchemist announces aloud that all is prepared for the invocation of the forces necessary to accomplish the work. the matter is then to be placed upon an altar with the elements and four weapons thereon; upon the white triangle and upon a flashing tablet of a general nature, in harmony with the matter selected for the working. standing now in the place of the hierophant at the east of the altar, the alchemist should place his left hand upon the top of the curcurbite, raise his right hand holding the lotus wand by the a band (for in a is the beginning of the life of the year) ready to comm

that powder. it is then to be kept in the dark standing upon a flashing tablet of k for seven days. at the end of this time, there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of light is certain to come. u. a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the m and n tablets, and the curcurbite with the dead head between the fire and earth tablets. now, let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriate. fi

GOLDEN DAWN RITUALS ZAM17

o our sight a vault of seven sides and seven corners, every side five foot broad and the height of eight feet. although the sun never shined in this vault, it was nevertheless enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the ceiling. in the midst, instead of a tombstone, was a round altar, covered with a plate of brass, and thereon this engraven: a.g.r.c, a.c.r.c. hoc universal compendium unius mihi sepulchrum feci round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was: 1. nequaquam vacuum 2. legis jugum. 3. libertas evangelii. 8 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagons. so

d praised among very old folks; so might perhaps our gaza be enlarged, or, at least, be better cleared. concerning minutum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man, but we will leave him undescribed until we shall be truly answered upon this our true-hearted fama. so we have covered it again with the plates, and set the altar thereon, shut the door and made it sure with all our seals. moreover, by instruction, and command of our rota, there are come to sight some books, among which is contained m (which were made instead of household care by the praiseworthy m.p. finally, we departed one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learned an

GOLDEN DAWN RITUALS ZAM24

re to be dissolved and to be with thee" chief adept "god save you, fraters et sorors. the work of the light for which we have assumed this temple has been accomplished faithfully, and the temple has received its hierophant. by the power in me vested, i now remit it into its due place in the outer world, taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. it is so remitted accordingly. in nomine dei viventis" second adept "et vivificantis" chief adept "qui vivet et regnet in saecula saeculorum" third adept "amen (all adepti give l.v.x. signs, and resume their proper places in the temple. they remove rose crosses) 10 praemonstrator (goes to the door and opens it "the brethren of the outer order will resume their places in the temple" chief

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

y at the fron-fasts, and chiefly at the /rou-/a.sf before christiiuis, that is the holiest tide. and every one runneth as he is in his raiment, the peasant as a peasant, the knight as a knight, so run they in a string, and one beareth the kros before him, another his head in his hand, and one runneth before, that crieth, flee out of the way, that god give thee thy life! thus speak the meaner sort thereon. 1 know nought thereof' 920 spectees. to keisersperg all who die a violent death' ere that god hath set it for them/ and ace. to superst. i, 660 all children dying unhaptized, come into the furious host to holda (p. 269, berhta and abundia (p. 288, just as they turn into will o' wisps (p. 918: as the christian god has not made them his, they fall due to the old heathen one. this appears to

suppl. much can be done by strohing and binding. a patient's body is commonly stroked with the hand or sleeve or the back of a knife; often a thread is also tied round the part affected, or the medicine tied on by it. of this binding more hereafter. in poland, when the white folk (biate ludzie, p. 1157) torment a sick man, a bed of pease-halm is made, a sheet spread over it, and the patient laid thereon; then a person walks round him, carrying a sieve-fid of ashes on his back, letting the ashes run out, till the floor all round the bed is covered with them. the first thing in the morning they count all the lines in the ashes, and some one goes silently, greeting no one on the way, and reports the same to the wise woman, aviio proscribes accordingly (bicster's mon. schr. as above. the spir

when the malady was healed; the german hung up the limb in the temple or at the cross-roads, with a view to obtain relief thereby' ojpitulaturo idolo' and 'per nullam aliam artem salvari vos credatis' and for this purpose a ivooden or perhaps tvaxen image sufficed, which would have been a paltry present to the succouring deity; conf. another passage from gregory in my ra. 674, atid ruinart's note thereon. so that this german heathenry is of a piece with the sorcery by wax images (p. 1091, and with heathen sacrifices, which kept up an analogy between the thing prayed for and the thing offered: those who wished for children presented a child of 'wax, wood or silver, while conversely a figure of wax or silver served as penance for slaying the body. but what shocked the early teachers as sheer

idge, which iron i myself saw in the year 1690 when the bridge was mended, but nigh eaten away with rust. when this niebuhr came back for his horse and cart, quoth the plague' had i known this, i had not declared myself to thee, this device whereby thou hast locked me out of the tuhole village' when they were come up to the village, niebuhr takes his horses out of the cart, and leaves him sitting thereon. neither was any sickness from pestilence perceived in that village; but in all the villages ai'ound the plague did mightily rage. so far schulze's homely narrative. eemoving the pot-hook off the hearth seems to stand for leaving the house open: from a deserted house death has nothing to take. as the retiring householder symbolically 'lets down the haal on the hearth' the new one on taking

sniia vindum hverja lei^ er hann vildi' he is the greatest magician or wonder-man of all. now observe in what shapes the same spell shews itself surviving in the popular superstitions of today. in norway: jesus reed sig til hede, da reed ban sender sit fole-been (his foal's leg asunder. jesus stigede af, og lagte det: jesus lagde marv i marv, been i been, kjod i kjod, jesus lagde derpaa et blad (thereon a leaf, at det skulde blive i samme stad. in sweden, for a horse's\\ment flag (our anflug, fit: oden st&r p, berget (stands on the hill, ban spoi'jer (speers, asks) efter sin fole, floget bar ban f&tt. spotta (spit) i din hand, och i bans mun (his mouth, ban skall f, bot (get boot) i samma stund (hour. whilst another begins thus: frygge fr&gade fr: buru skall man bota (heal) den fliget f&r

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

d in the weisthiimer 2, 264. 302. on the engl. yule-clog see sup. i, 1109, and the scandinav. julblok is well known; the lettons call christmas eve blukku wakhars, block evening, from the carrying about and burning of the log (blukkis. 1 seb. frank (welfcbuch 51 3) reports the fol lowing shrovetide customs from franconia: f in other places they draw a fiery plough kindled by a fire cunningly made thereon, till it fall in pieces (supra, p. 264. item, they wrap a waggon-wheel all round in straw, drag it up an high steep mountain, and hold thereon a merrymaking all the day, so they may for the cold, with many sorts of pastime, as singing, leaping, dancing, odd or even, and other pranks. about the time of vespers they set the wheel afire, and let it run into the vale at full speed, which to lo

hurch- visitation ordinance of 1563 (baltische studien 6, 137; and more precise information has lately been collected on the survival of may-riding at hildesheim, where the beautiful custom only died out in the 18th century. 1 towards whitsun tide the maigreve was elected, and the forest commoners in the use had to hew timber from seven villages to build the maywaggon; all loppings must be loaded thereon, and only four horses allowed to draw it in the forest. a grand expedition from the town fetches away the waggon, the burgomaster and council receive a may-wreath from the commoners, and hand it over to the maigreve. the waggon holds 60 or 70 bundles of may (birch, which are delivered to the maigreve to be further dis tributed. monasteries and churches get large bundles, every steeple is a

vangen: der bourn an ganzer zierde stat und ist geloubet schcene, dar ufe sitzent vogelin siiezes sanges wise nach ir stimme fin, nach maniger kunst so haltents ir gedoene (a noble tree in a garden grows, and high the skill its making shews; its roots the floor of hell are grasping, its summit to the throne extends where bounteous god requiteth friends, its branches broad the wide world clasping: thereon sit birds that know sweet song, etc) this is very aptly interpreted of the cross and the descent into hell. before this, 0. v. 1, 19 had already written: thes kruzes horn thar obana zeigot uf in himila, tbie arma join, thio henti thie zeigont worolt-enti, ther selbo mittilo bourn ther scowot thesan worolt-floum, theiz innan erdu stentit, mit thiu ist thar bizeinit, theiz imo ist al gimeini

HAMIL THE ROSICRUCIAN SEER

atstirswithinusandpointsoutanhereafter,'haveopenedawidefieldofenquiryintosomeofthehithertoleastunderstoodarcanaofpsychology,andthatmanyofco"espondencewithrobertowen183andthat which is deemed impossible to be gained by any other agency of the soul, is obtained by the will. tuesday, 6th february, 1855. addressing the c. a, isaid:-mrrobert owen has sent me the ms of part 6, and requests your opinion thereon. c.a.-willyou put them against theseal?-itis very well; but you know my opinion on the spirit manifestations. you can tell him that as his opinion remains unchanged on the spiritual manifestations, he is right to expressthem;-but,at the same time, i can assure him they are undoubtedly wrong.182therosicrucianseertuesday, 3oth]anuary, 1855.i.-addressingthe c. a, isaid:-mrrobert owen requests

ll angels, the disposer of beings, and the author ofcorrespondencewithrobertowen169challenge, as he had a perfect right to do, if so minded, attempted to shuffle out of the debate by unworthy and untruthful logical and metaphysicalquibbles:-thecor255 respondence now thus published contains the following propositions, which being of great interest, i shall be much gratified by receiving your views thereon. may i now ask them seriatim? c.a-'yes.'propositions a.deniedbytheharmonialsociety,and tobesupportedbydrrice:propositioni-'thebible is the word of god, being a full revelation from him to man, in itself complete, and never to be either enlarged or diminished' c.a.-itis the word of god, becauseitwas written by his will, and the new testament by his inspiration; but it is not all correct.the

voking.theworldly knowledge thus obtained by evilspirits,255being communicated to the members of a circle by invisible intelligences, of whose entities, though unseen, they have thoroughly convinced themselves, clothed in language generally high-flown and ofteneloquent,-actsall the more strongly upon those members who were previously the most sceptical, and causes them, by the reaction consequent thereon, to be the more easily seduced into the grievous error of receiving whatever communication they may thus obtain from the world of spirits with implicit faith in its truthfulness, and to reject with contempt the prophecy now nearly2,000yearsold-'forthere shall arise false christs, and false prophets, and shall show great signs and wonders; insomuch that,ifitwerepossible, they shall deceive

he vision, ofothers,-ican easily imagine that those wandering spirits,166therosicrucianseerdenying spiritual intelligence altogether, profess to ultra255 christianise christianity by leaving out christ. equally impotent would it be on my part to attempt to discuss the truths of the theorems contained in paper a. of your pamphlet, when the piety and learning of the christian world has been engaged thereon for so many centuries.thepurport of my present letter is deferentially yet earnestly to suggest that yourself and friends, before placing implicit faith in the revelations received by you, should first thoroughlysatisfyyour selves that your spiritual communicants are good and truthful. convinced as 1 am thatallresponses given by good spirits, whatever may be their relative development or a

our lord, amen (thensay)i bless and consecrate this crystal in the name of the father, and of the son, and of the holy ghost.inconsecrating all the instruments &c necessary in thisart,the invocant must repeat the ceremonies &c while placing his hands upon the different articles with his face turned towards the east, having done that, he may then place before the circle the table with the crystal thereon together with a candlestick containing a wax-candle on each side. all being ready the invocant and his companions (if any) may enter the circle in the day and hour of mercury (the moon increasing) and commence operations by earnestly invocating the spiritvassago,as an experiment in the following manner.invocation &c.i exorcise, call upon and command the spiritvassagoby and in the name of t

HEAVEN HELL

, and twelve heteptiu p. 164 gods who carry provisions. these are they who offered up incense to the gods, and whose kau or "doubles have been washed clean, whose iniquities have been done away, and who were right in the judgement" therefore has osiris decreed them to be "maat of maat" i.e, most "righteous" and he has given them a place of abode in his own presence with peace and the food of maat thereon to live (vol. ii, pp. 177 .186. to the left of the path of afu-ra are twelve gods, each of whom is tending a colossal ear of wheat, and twelve gods provided with sickles, engaged in reaping. the ears of wheat here growing are the "members of osiris (hat sar, that is, they are regarded as parts of the god's own body, 1 and the inhabitants of the kingdom of osiris and human beings on earth a

HELENA BLAVATSKY NIGHTMARE TALES

heavens hadlowered itself over the spot, illuminating the whole country and colouring with a golden blue the wholescene. filled with terror, the crowd, and even the rishi himself, fell on their faces, half dead with fear. when they came to themselves, the mist had disappeared and a complete change of scene had been wrought. the fires of the funeral pyre had rekindled of themselves, and stretched thereon was seen a hind (rohit)*which was none else than the prince rohita, devarata, who, pierced to the heart with the knife he haddirected against another, was burning as a sacrifice for his sin* a play upon words. rohit in sanskrit is the dame of the female of the deer, the hind, androhita means "red. it was because of his cowardice and fear of death that he was changed,according to the legend

HELENA BLAVATSKY THE KEY TO THEOSOPHY

a. it is. and if only one fellow of the t.s. out of ten would practice it ours would be a body of elect indeed. but there are those among the outsiders who will always refuse to see the essential difference between theosophy and the theosophical society, the idea and its imperfect embodiment. such would visit every sin and shortcoming of the vehicle, the human body, on the pure spirit which sheds thereon its divine light. is this just to either? they throw stones at an association that tries to work up to, and for the propagation of, its ideal with most tremendous odds against it. some vilify the theosophical society only because it presumes to attempt to do that in which other systems-church and state christianity preeminently-have failed most egregiously; others because they would fain p

IRISH WITCHCRAFT AND DEMONOLOGY

from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. she also stated that william outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and p. 39 a day had worn the devil's girdle 1 round his body. when rifling dame alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of jesus christ, and a pipe of ointment wherewith she greased a staffe, upon which she ambled and galloped through thicke and thin, when and in what manner she listed" petronilla was accordingly condemned to be burnt alive, and the execution of this sentence took place with all due solemnity in kilkenny on 3rd november 1324, which according to clyn fell on a sunday. this was the fi

KETAB E SIYAH

r orison: it shall become full of beetles as it were and creeping things sacred unto me. 26. these slay, naming your enemies& they shall fall before you. 27. also these shall breed lust& power of lust in you at the eating thereof. 28. also ye shall be strong in war. 29. moreover, be they long kept, it is better; for they swell with my force. all before me. 30. my altar is of open brass work: burn thereon in silver or gold! 31. there cometh a rich man from the west who shall pour his gold upon thee. 32. from gold forge steel! 33. be ready to fly or to smite! 34. but your holy place shall be untouched throughout the centuries: though with fire and sword it be burnt down& shattered, yet an invisible house there standeth, and shall stand until the fall of the great equinox; when hrumachis shal

untrammelled. i raise up in stern invasion the standard of the strong. i gaze into the glassy eye of your fearsome jehovah and pluck him by the beard; i uplift a broadaxe and split open his worm-eaten skull. i blast out the ghastly contents of philosophic whited sepulchers and laugh with sardonic wrath! then reaching up the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn "lo and behold all this is fraud" i deny all things! i question all things! and yet! and yet! gather round me, o ye death-defiant, and the earth itself shall be thine, to have and to hold. ii. behold the crucifix; what does it symbolize? pallid incompetence hanging on a tree. all ethics, politics, and philosophies are pure assumptions. they rest on no sure basis

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

to remind him to apply the principle of geometry to his feelings, guiding and controlling his astral body, so that his work will express high emotion and arouse it in others. 599. in the third stage the a. is supplied with a rule and level, and he reads and hears about natural science- mathematics, geometry, philosophy, biology and sociology. he is now dealing with the mental plane and his bodies thereon, and the rule and level tell him of the order, balance and common sense that are necessary in this work. 600. at the next stage the candidate finds himself no longer dealing with the things of his personal nature, but looking upwards to that higher part of himself which will come to flower in the later part of his path. he sees such matters first of all in the lives of great men and women

LIBER LXI

reflect that this is a defect of language; the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. we labour earnestly, dear brother, that you may never be led away to perish upon this point; for thereon have many holy and just men been wrecked. by this have all the visible systems lost the essence of wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finishe

LIBER 777

g is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition, the tables of correspondence, crowley s notes thereon, and the appendix giving the trigrams and hexagrams of the i ching were (with minor exceptions) in their turn straight facsimiles from the original 1909 edition of 777. in preparing the present edition i have included, besides the preface, tables, notes and appendix from the original edition, the following additional material from 777 revised* the 11 additional columns (clxxxiv cxciv. thes

LIBER ALEPH

tion. therefore, my son, thus hail me: blessing and worship to the beast, the prophet of the lovely star. a liber aleph vel cxi 82 gd de arcano nefando (of the forbidden secret) my son, learn this concerning magick, that the yang moveth, and thus giveth itself up eternally; but the yin moveth not, seeking ever to enclose or restrict, reproducing in its own likeness what impressions soever it made thereon, yet without surrender. now the tao absorbeth all without reproduction; so then let the yang turn thereto, and not unto he yin. and that thou mayst understand this, i say: it is a mystery of o.t.o. for the sun ariseth not and entereth to strike upon the high altar of the minster by the great western gates, but by the rose oriel doth he make way and progress in his pageant. o my son, the do

ousand that cometh not to misadventure therein. k liber aleph vel cxi 112 dh de castitate (of chastity) y son, be fervent! be firm! be stable! be quick to mark impurity, how one course of ideas seeketh to infringe upon another, to quell the virtue thereof. gold is pure, but to drink molten gold were impurity to thy body, and its destruction. law is a code of the customs of a people; if it intrude thereon to alter them, it is an impurity of oppression. so also diet is to be in accord with digestion; ethics were an impurity therein. love is an expression of the will of the body, yea, and more also, of that which created he body; and its operation is commonly between one and one, so that the interference of a third person is impurity, and not to be endured. nay, even the thought of third pers

g the egg with the serpent, and restoring man unto his mother, the earth! blessed be she, that offereth beauty and ecstasy in the orgasm of every change, and that exciteth thy wonder and thy worship by the contemplation of her mind many-wiled! blessed be she, that hath filled her cup with every drop of my blood, so that my life is lost wholly in the wine of her rapture! behold, how she is drunken thereon, and staggereth about the heavens, wallowing in joy, crying aloud the song of uttermost love! is not she thy true mother among the stars, o my son, and hast thou not embraced her in the madness of incest and adultery? yea, blessed be she, blessed be her name, and the name of her name, unto the ages! b the book of wisdom or folly 141 ek rhapsodia de astro suo (rhapsody on his star) my son

thereof. strike, rob, slay thy neighbour, but comfort him not unless he ask it of thee, and if he ask it, be wary. m the book of wisdom or folly 149 er apologia pro suis literis (in defence of his epistle) ow then, sayest thou, concerning this my counsel unto thee? i say sooth, it is of my will to bring up this my wisdom from its silence into my conscious mind, that i may the more easily reflect thereon. thou art but a pretext for my action, and a focus for my light. nevertheless heed these my words, for they shall profit thee, thou being of age responsible in judgment, and free in the law of thelema. thus thou mayst read or no, concur or no, as thou wilt. have i not tutored thee in the way of the balance, or of antithesis, shewing thee the art of contradiction, whereby thou dost accept n

LIBER CLXV A MASTER OF THE TEMPLE

i had made up my mind to work on, whether he writes or not, and had got quite used to the idea of having to work out my own path, without outside aid or encouragement. he was also pleased to find some of his own experiments more or less confirmed in liber hhh of which he writes: m.m.m. 2, mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the lightning flash, but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of cons

LIBER CORDIS CINCTI SERPENTE

a boat of mother-of-pearl. we will sail down the river of amrit even to the yew-groves of yama, where we may rejoice exceedingly. 40. the joy of men shall be our silver gleam, their woe our blue gleam.all in the mother-of-pearl. 41 (the scribe was wroth therat. he spake: o adonai and my master, i have born the inkhorn and pen without pay, in order that i might search this river of amrit, and sail thereon as one of ye. this i demand for my fee, that i partake of the echo of your kisses) 42 (and immediately it was granted unto him) 43 (nay; but not therewith was he content. by an infinite abasement unto shame did he strive. then a voice) 44. thou strivest ever; even in thy yielding thou strivest to yield.and lo! thou yieldest not. 45. go thou unto the outermost places and subdue all things

th, a narcissus, and therein she forgot her sighing and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. adonai spake yet again with v.v.v.v.v. and said: the earth is ripe for vintage; let us eat of her grapes and be drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. liber cordis cincti serpente svb figvra ynda 5 it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53

unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. there was a little boat thereon; and in it under purple sails was a golden woman, an image of asi wrought in finest gold. also the river was of blood, and the boat of shining steel. then i loved her; and, loosing my girdle, cast myself into the stream. 8. i gathered myself into the little boat, and for many days and nights did i love her, burning beautiful incense before her. 9. yea! i gave her of the flower of my youth

strils. 46. o thou who camest from the land of the elephant, girt about with the tiger fs pell, and garlanded with the lotus of the spirit, do thou inebriate my life with thy madness, that she leap at my passing. 47. bid thy maidens who follow thee bestrew us a bed of flowers immortal, that we may take our pleasure thereupon. bid thy satyrs heap thorns among the flowers, that we may take our pain thereon. let the pleasure and pain be mingled in one supreme offering unto the lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50

fine gold that is beaten into a diadem for the fair queen of pharaoh, as great stones that are cemented together into the pyramid of the ceremony of the death of asar, so do thou bind together the words and the deeds, so that in all is one thought of me thy delight adonai. 59. and i answered and said: it is done even according to thy word. and it was done. and they that read the book and debated thereon passed into the desolate land of barren words. and they that sealed up the book into their blood were the chosen of adonai, and the thought of adonai was a word and a deed; and they abode in the land that the far-off travellers call naught. 60. o land beyond honey and spice and all perfection! i will dwell therein with my lord for ever. 61. and the lord adonai delighteth in me, and i bear

LIBER LIBRAE

12. remember that unbalanced force is evil; that unbalanced severity is but cruelty and oppression; but that also unbalanced mercy is but weakness which would allow and abet evil. act passionately; think rationally; be thyself. 13. true ritual is as much action as word; it is will. svb figvra xxx 3 14. remember that this earth is but an atom in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudice

LIBER LXI VEL CAUSAE

reflect that this is a defect of language, the literary limitation and not the spiritual prejudice of the man p. 24. especially let him guard against the finding of definite sectarian symbols in the teaching of his master, and the reasoning from the known to the unknown which assuredly will tempt him. we labour earnestly, dear brother, that you may never be led away to perish upon this point; for thereon have many holy and just men been wrecked. by this have all the visible systems lost the essence of wisdom. we have sought to reveal the arcanum; we have only profaned it. 25. now when p. had thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finishe

LIBER LXVII THE SWORD OF SONG

to. he laughed .chase me, charlie. but seeing in his mind that i would no be so converted .shall you. he added .grope in utter dark? the book of acts and that of mark are now considered genuine. i snatch a testament, begin reading at random the first page. he stops me with a gesture sage .you must not think, because i say st. mark is genuine, i would lay such stress unjust upon its text, as base thereon opinion. next. i gave it up. he escaped. ah me! but do did christianity. as for a quiet talk on physics sane ac lente, i hear the british don spout sentiments more bovine than a sane yak250 ever would ruminate upon, half sabbatarian and half khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi. la psittacus to aid the appalling hotch-pot

LIBER LXXVIII

unreliable, though with a good exterior. rules from 20 f to 20 g. c of d queen of the sylphs and sylphides. a description of the cards of the taro 19 xv the prince of the chariot of the winds king of swords a winged king with winged crown, seated in a chariot drawn by arch fays, represented as winged youths very slightly dressed, with butterfly wings: heads encircled by a fillet with a pentagram thereon: and holding wands sur-mounted by pentagrams, the same butterfly wings on their feet and fillets. general equipment as the king of wands: but he bears as a crest a winged angelic head with a pentagram on the brows. beneath the chariot are grey nimbus clouds. his hair long and waving in serpentine whirls, and whorl figures compose the scales of his armour. a drawn sword in one hand; a sickl

rance, pretence, and wrangling, and threatening; also victory in small and unimportant things: and influence upon subordinates. netzach of y (opposition, yet courage. therein rule the two great angels hychm and lahll of the schemhamphorash. xxiv the lord of prudence eight of pentacles a white radiating angelic hand, issuing from a cloud, and grasping a branch of a rose tree, with four white roses thereon, which touch only the four lowermost pentacles. no rosebuds even, but only leaves, touch the four uppermost disks. all the 30 liber lxxviii pentacles are similar to that of the ace, but without the maltese cross and wings. they are arranged like the geomantic figure populus. above and below them are the symbols! and f for the decan. over-careful in small things at the expense of great: gpe

kless and unreliable. clever and quick in thought and speech. feelings of pity easily roused, but unenduring. geburah of v (defeat, loss, malice, spite, slander, evilspeaking. herein the angels layna and hymuj bear rule. a description of the cards of the taro 39 xl the lord of earned success six of swords two hands, as before, each holding two swords which cross in the centre. rose re-established thereon# and k above and below, supported on the points of two short daggers or swords. success after anxiety and trouble; self-esteem, beauty, conceit, but sometimes modesty therewith; dominance, patience, labour, etc. tiphareth of v (labour, work, journey by water. ruled by the great angels lauhr and lazyy. xli the lord of unstable effort seven of swords two angelic radiating hands as before, ea

LIBER STELLAE RUBEAE

glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ri

ow the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon. 40. there shall be no hymn nor dithyramb in my praise and the praise of the rite, seeing that it is utterly beyond. liber stella rubea 4 41. thou shalt assure thyself of the stability of the altar. 42. in this rite thou shalt be alone. 43. i will give thee another ceremony whereby many shall rejoice. 44. before all let the oath be taken firmly as thou rasiest up the altar from the black e

LIBER V VEL REGULI

e present key entry. footnotes indicated by *s are by crowley and appear in the mtp publication; all numbered endnotes are by the present editor. 1 fiaof or viaov (hebrew woayw= 93) is a modification by crowley of the formula of iao, discussed in detailed in chapter v of mtp (grk .will) is declared to be .the word of the law. in liber al vel legis and is analysed as a formula in the .old comment. thereon, as well as in mtp ch. vii iii (grk .love. in particular .brotherly love, charity) is treated of briefly as a formula in mtp, loc. cit. the latter two enumerate to 93 in greek. aumgn (hebrew gmwa= 100) is an extension of the formula of aum discussed in chapter vii v of mtp. 2 it is not clear from this description whether the right hand should be open or closed, not that it matters that muc

LIBER XXV THE STAR RUBY

escribed in gliber v vel reguli. h the order in which they are given is left to the ingenium of the aspirant. t.s] 12 [grk, gbefore me the iunges, behind me the teletarchs, at my right the sunoches, at my left the daimons; for about me flames the star of five and in the column the star of six is fixed. h for the iunges, teletarchs and sunoches see the chaldaan oracles and the secondary literature thereon. t.s] 13 [commentary by crowley on this chapter as printed in the second edition of the book of lie o liber xxxiii an account of a a first written in the language of his period by the councillor von eckhartshausen and now revised and rewritten in the universal cipher v a a publication in class c issued by order: d.d.s. 7= 4 o.s.v. 6= 5 n.s.f. 5= 6 the silent watcher. 1 [the revisers wish t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

r they wrote these sciences which they had found in two pillars of stone, thatt they might be found after the flood. the one stone was called marbell--cannott burn with fire, and the other was called laturus [brass, thatt cannott drown in the water" the author of this constitution there upon declares that one of these pillars was later discovered by hermes, who communicated to mankind the secrets thereon inscribed. in his antiquities of the jews, josephus writes that adam had forewarned his descendants that sinful humanity would be destroyed by a deluge. in order to preserve their science and philosophy, the children of seth there fore raised two pillars, one of brick and the other of stone, on which were inscribed the keys to their knowledge. the patriarch enoch--whose name means the init

harmonize in their proportions and symmetry (see the ten books on architecture) by some it is believed that st. paul was initiated into the dionysiac mysteries, for in the tenth verse of the third chapter of first corinthians he calls himself a "master-builder" or adept "according to the grace of god which is given into me, as a wise master-builder, i have laid the foundation and another buildeth thereon" as survivals of the ancient dionysiac rites, the two diagrams of cesariano, accompanying this chapter are of incalculable value to the modern mystic architect. p. 174 in the organization of the intellectual faculties with which he has been endowed; by arithmetic he not only is instructed in the mystery of universal order but also gains the key to multitude, magnitude, and proportion; by g

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

under this planet for thefts; writings; deceit; and merchandise. the days and hours of the moon are good for embassies; voyages; envoys; messages; navigation; reconciliation; love; and the acquisition of merchandise by water. thou shouldst take care punctually to observe all the instructions contained in this chapter, if thou desirest to succeed, seeing that the truth of magical science dependeth thereon. the hours of saturn, of mars, and of the moon are alike good for communicating and speaking with spirits; as those of mercury are for recovering thefts by the means of spirits. the hours of mars serve for summoning souls from hades, especially of those slain in battle. the hours of the sun, of jupiter, and of venus, are adapted for preparing any operations whatsoever of love, of kindness

proper place. furthermore, thou shouldest have the sickle or knife of magical art, with the which thou shalt make a circle, and trace within it an inner circle, and in the space between the two thou shalt write the names of god, which thou shalt think fit and proper. it is necessary after this that thou shouldest have within the circle a vessel of earth with burning coals and odoriferous perfumes thereon; with the which thou shalt fumigate the aforesaid pentacles; the key of solomon page 40 and, having turned thy face towards the east, thou shalt hold the said pentacles over the smoke of the incense, and shalt repeat devoutly the following psalms of david my father: psalms viii, xxi, xxvii, xxix, xxxii, li, lxxii, cxxxiv. after this thou shalt repeat the following oration: the oration. o a

er. figure 4. the key of solomon page 46 chapter x. of the experiment of invisibility, and how it should be performed if thou wishest to perform the experiment of invisibility, thou shalt follow the instructions for the same. if it be necessary to observe the day and the hour, thou shalt do as is said in their chapters. but if thou needest not observe the day and the hour as marked in the chapter thereon, thou shalt do as taught in the chapter which precedeth it. if in the course of the experiment it be necessary to write anything, it should be done as is described in the chapters pertaining thereto, with the proper pen, paper, and ink, or blood. but if the matter is to be accomplished by invocation, before thy conjurations, thou shalt, while burning incense, say devoutly in thine heart: s

all go. afterwards thou shalt take it carefully back unto the before-mentioned place and cover it with earth until thou shalt need it again. figure 5. figure 6. the key of solomon page 48 chapter xi. to hinder a sportsman from killing any game. take a stick of green elder, from the two ends of which thou shalt clean out the pith. in each end place a strip of parchment of hare-skin, having written thereon with the blood of a black hen the following character and word (see figure 7) having made two of these slips, place one in each end of the stick and close the apertures up with pith, afterwards on a friday in the month of february thou shalt fumigate the aforesaid stick with suitable incense thrice in the air, and having taken it thence thou shalt bury it in the earth under an elder tree

rve provided it be clean and pure. having had the precaution on the preceding evening to write upon a slip of virgin parchment coloured azure-blue, with a pen made from the feather of a dove, this character and name (see figure 9; taking thy carpet, thou shalt cover thy head and body therewith, and taking the censer, with new fire therein, thou shalt place it in or upon the proper place, and cast thereon some incense. then shalt thou prostrate thyself upon the ground, with thy face towards the earth, before the incense beginneth to fume, keeping the fire of the same beneath the carpet, holding thy wand upright, against which to rest thy chin; thou shalt hold with book one page 51 thy right hand the aforesaid strip of parchment against thy forehead. and thou shalt say the following words: v

of the planet; and then there is no occasion to observe the rule of particular colors. they should be engraved with the instrument of art in the days and hours proper to the planet. saturn ruleth over lead; jupiter over tin; mars over iron; the sun over gold; venus over copper; mercury over the mixture of metals; and the moon over silver. they may also he made with virgin parchment paper, writing thereon with the colors adopted for each planet, referring to the rules already laid down in the proper chapters, and according to the planet with which the pentacle is in sympathy. therefore unto saturn the color of black is appropriated; jupiter ruleth over celestial blue; mars over red; the sun over gold, or the color of yellow or citron; venus over green: mercury over mixed colors; the moon ov

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

f the art. with this knife thou mayest perform all the necessary operations of the art, except the circles. but if it seemeth unto thee too troublesome to make a similar knife, have one made in the same fashion; and thou shalt place it thrice in the fire until it becometh red-hot, and each time thou shalt immerse it in the aforesaid blood and juice, fasten thereunto the white hilt having engraved thereon the aforesaid characters, and upon the hilt thou shalt write with the pen of art, commencing from the point and going towards the hilt, these names agla, on, as shown in figure 61. afterwards thou shalt perfume and sprinkle it, and shalt wrap it in a piece of silken cloth. but as for the knife with the black hilt (see figure 62) for making the circle, wherewith to strike terror and fear in

halt wrap it in a piece of silken cloth. but as for the knife with the black hilt (see figure 62) for making the circle, wherewith to strike terror and fear into the spirits, it should be made in the same manner, except that it should be done in the day and hour of saturn, and dipped in the blood of a black cat and in the juice of hemlock, the characters and names shown in figure 62 being written thereon, from the point towards the hilt. which being completed, thou shalt wrap it in a black silk cloth. figure 61. figure 62. book two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and th

to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is of one year s growth only. they should each be cut from the tree at a single stroke, on the day of mercury, at sunrise. the characters shown should be written or engraved thereon in the day and hour of mercury. this being done, thou shalt say: adonai, most holy, deign to bless and to consecrate this wand, and this staff, that they mav obtain the necessary virtue, through thee, o most holy adonai, whose kingdom endureth unto the ages of the ages. amen. after having perfumed and consecrated them, put them aside in a pure and clean place for use when required. figures

4; on the lamen of the guard, sarion (figure 75; on the blade, gamorin debalin (figure 76. the third should have on the pommel the name damiel or raphiel (figure 77; on the lamen of the guard, yemeton (figure 78; on the blade, lamedin eradim (figure 79. the burin (figure 80) or graver is useful for engraving or incising characters. in the day and hour either of mars or of venus thou shalt engrave thereon the characters shown, and having sprinkled and censed it thou shalt repeat over it the following prayer: figure 66. book two page 101 prayer. asophiel, asophiel, asophiel, pentagrammaton, athanatos, ehieh asher ehieh, qadosch, qadosch, qadosch; o god eternal, and my father, bless this instrument prepared in thine honour, so that it may only serve for a good use and end, for thy glory. amen

ciples, exhort, confirm, and cheer them; lead them into the circle of art and station them therein towards the four quarters of the universe, exhort them to fear nothing, and to abide in their assigned places. furthermore let each of the companions have a sword besides the sword of the art, which he must hold naked in his hand. then let the magus quit the circle, and kindle the censers, and place thereon exorcised incense, as is said in the chapter of fumigations; and let him have the censers in his hand and kindle it, and then place it in the part prepared. let him now enter within the circle and carefully close the openings left in the same and let him again warn his disciples, and take the trumpet of art prepared as is said by the chapter concerning the same, and let him incense the cir

tilonas, athamas, zianor, adonai, banish from this pen all deceit and error, so that it may be of virtue and efficacy to write all that i desire. amen. after this thou shalt sharpen it with the penknife of the art, perfume it, sprinkle it, and place it aside in a silken cloth. thou shalt have an inkstand made of earth or any convenient matter, and in the day and hour of mercury thou shalt engrave thereon with the burin of art these names: yod, he, vau, he, metatron, iah iah iah, qadosch, elohim tzabaoth (see figure 85; and in putting the ink therein thou shalt say: i exorcise thee, o creature of ink, by anaireton, by simulator, and by the name adonai, and by the name of him through whom all things were made, that thou be unto me an aid and succor in all things which i wish to perform by th

y name and the names of thy holy angels. amen. this being done, thou shalt commence with this knife to flay the animal, whether it be virgin or unborn, saying: the key of solomon page 114 zohar, zio, talma, adonai, shaddai, tetragrammaton, and ye holy angels of god; be present, and grant power and virtue unto this parchment, and may it be consecrated by you, so that all things which i shall write thereon shall obtain their effect. amen. the animal being flayed, take salt, and say thus over it: god of gods, and lord of lords, who hast created all things from negative existence, deign to bless and sanctify this salt, so that in placing it upon this parchment which i wish to make, it may have such virtue that whatsoever i may write on it hereafter may attain its desired end. amen. afterwards

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

he be commanded to the contrary by the exorcist. he also hath hopes to return to the seventh throne after 1,000 years. he governeth 30 legions of spirits, and his seal is this, etc (42) vepar- the forty-second spirit is vepar, or vephar. he is a duke great and strong and appeareth like a mermaid. his office is to govern the waters, and to guide ships laden with arms, armour, and ammunition, etc, thereon. and at the request of the exorcist he can cause the seas to be right stormy and to appear full of ships. also he maketh men to die in three days by putrefying wounds or sores, and causing worms to breed in them. he governeth 29 legions of spirits, and his seal is this, etc (43) sabnock- the forty-third spirit, as king solomon commanded them into the vessel of brass, is called sabnock, or

MOTTA MARCELO THE COMMENTARIES OF AL

either abstention or submission, is entirely horrible, unnatural and absurd. physical constraint, up to a certain point, is not seriously wrong; for it has its roots in the original sex- conflict which we see in animals, and has often the effect of exciting love in his highest and noblest shape. some of the most passionate and permanent attachments have begun with rape. rome was actually founded thereon. similarly, murder of a faithless partner is ethically excusable, in a certain sense; for there may be some stars whose nature is extreme violence. the collision of galaxies is a magnificent spectacle, after all. but there is nothing inspiring in a visit to one's lawyer. of course, this is merely my personal view; a star who happened to be a lawyer might see things otherwise! yet, nature's

e is the way of hard knocks on a thick skull. everybody is entitled to one mistake. to err is human. but to persevere in error is theological. 23. i am alone: there is no god where i am. this refers to the spiritual experience of identity. to admit god is to look up to god, and so not to be god. the curse of duality. we refer the reader to the following verses in chapter one, and the commentaries thereon: 11, 21, 31, 45, 48. also, to chapter three, verse 19. 24. behold! these be grave mysteries; for there are also of my mends who be hermits. now think not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall se

t thelemites are not illuminates. the word "illuminate" implies that you have no inner light of your own, and this is the "dog-syndrome" all over again. every man and every woman is a star. the translation of the latin title of chapter 188 of liber aleph is "on different works of the illuminators" not illuminates! you are referred once more to al i 7-11, 49 and to al ii, 5-8, and the commentaries thereon. 29. may because be accursed for ever! distrust any explanation whatever. disraeli said: never ask any one to dinner who has to be explained. all explanations are intended to cover up lies, injustices, or shames. the truth is radiantly simple. 30. if will stops and cries why, invoking because, then will stops& does nought. there is no 'reason' why a star should continue in its orbit. let h

of things as they ought to be told me that they were to be. i was born under a german queen, and i did not believe in the revolution that i willed. and lo! it is upon us, ere the fifteenth year of the new aeon has dawned (this was thus written in 1918 e.v) yes! i am lifted up, the sun being in scorpio in this fourteenth year of the aeon. students are referred to lxv, 4 12-24 and the commentaries thereon. also to liber vii, i, 14, 22-28, 52-55; ii, 11-12, 17-22; iii, 16, 21,40-44,56-60; iv, 22-25,48; v, 7,34-48; vi, 22-25,47-50; vii, 4-6, 18- 20, 28-33, 36-39, 43-44. 54. nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: they are not of me. the stops as thou wilt; the letters? change them not in styl

with it ye shall smite the peoples; and none shall stand before you. 9. lurk! withdraw! upon them! this is the law of the battle of conquest: thus shall my worship be about my secret house "lurk! withdraw! upon them" describes the three parts of a certain magical gesture indicative of a formula which has proved very powerful in practical work. for "lurk" see liber 333, ch. 19, and the commentary thereon. 10. get the stele of revealing itself; set it in thy secret temple and that temple is already aright disposed& it shall be your kiblah for ever. it shall not fade, but miraculous colour shall come back to it day after day. close it in locked glass for a proof to the world. he not only disobeyed the above instruction, but also eventually sold boleskine house, imagining that he would start

omfort and civilisation as 'old grey land. de gustibus non est disputandum. but there is a criterion in this case by which we can determine whether we or they have chosen the better part. for it is evident that no condition of existence can be really satisfactory if its joy is liable to be disturbed. the question is whether its nature is harmonious with that of the universe. for stability depends thereon. we should find consequently that the ideal of the bourgeois is repose, and his conception of the cosmos static. now we find that this is not the case. the universe is a constant flux. to desire repose is thus contrary to nature herself we accept this fact and define the black brothers directly as those who seek to check the course of events. the bourgeois is for us therefore a clumsy igno

n. in order to become a man the riddle of the sphinx the boy oedipus must kill his father (destroy the father image in his own psyche) and possess his mother (destroy the mother image in his own psyche. readers will please notice that the whole story of oedipus is a veil of the mysteries of eleusis. serious students are referred to lxv, v. 34-40; vii, vii, 22-24; cccxxxiii, 26, and the commentary thereon by a.c. 21. setup my image in the east: thou shalt buy thee an image which i will show thee, especial, not unlike the one thou knowest. and it shall be suddenly easy for thee to do this. verses 2 1-30 seem to refer to the rites of public worship of ra hoor-khuit (nothing of the sort. the rites of worship shall always remain private. see the mass of the phoenix, liber xliv) the word "set" i

periment. if it be the beetles, there is a recipe for insects very popular in the middle east which seems to fit the conditions. pound the insects into a mess; dig a hole in the ground; pour the mess in; let it ferment for several days. when it is so ripe it smells, take it out and toast it dry in an oven. then season it and fry it in olive oil and eat it. 30. my altar is of open brass work: burn thereon in silver or gold! silver for men, gold for women. 31. there cometh a rich man from the west who shall pour his gold upon thee. i do not know whether this is to be taken in a practical sense. serious students should consult liber vii, iv, 58. 32. from gold forge steel! 33. be ready to fly or to smite! it suggests itself that the foregoing verses may have been already fulfilled in some mann

personality;first of all, to our own personality! see al i, 17; liber had, v. 8; liber nv, vv. 9-11. third, the current does not offer "consolation" to the personality. it neither "directs" nor "advises" you. it merely stimulates any manifestation of the higher faculties; but in each and every case, the aspirant must take the first step, himself by himself see lxv, iii, 3- 16, and the commentary thereon. the "elephant god" is the moral force-the strength of character .of the aspirant himself if he does not manifest it -to hell with him! see al ii, 48-49. why is the tribulation of ordeal "bliss? that should need no explaining. it is hard to do something good and great; it is hard to grow up and play the man; but it is bliss, and when we look back we think "it was worth it. see al, ii, 9. 6

y guardian angel, and so forth "he understandeth it not, that is, he understandeth that it is not, la, 31. but the above is only the secondary or hieroglyphic magical meaning. the plain english still discusses the technique of initiation. the 'fool' is one such as described in my note on verse 57. the vain, soft, frivolous, idle, mutable sot will make nothing either of this book, or of my comment thereon (the 'comment' mentioned in the verse is the comment in class a) but this fool is the child harpocrates, the "babe in the egg, the innocent not yet born, in silence waiting his hour to come forth into light. he is then the uninitiated man, and he has four ordeals to pass before he is made perfect. these ordeals are now to be described. 64. let him come through the first ordeal& it will be

sun of midnight, specifically? because midnight was the hour of terror in the middle ages. it was the hour when ghosts came to haunt the living, devils climbed out of hell to tempt the faithful. atavically, fear of the dark dates from pre-history, when the great nocturnal predators hunted our ancestors still ignorant of fire or weapons. this fear must end. see al iii, 18-20, and the commentaries thereon. also lxv, i, 12-19; ii, 31-36, 63; iii, 30-33; iv, 15, 24-25; v, 6. also liber vii, iv, 48-49; vii, 28-40. heru-ra-ha is, of course, the "devil. also, of course, the "child jesus. see book 4, part iii, chapter xvi, part ii, section v, the last paragraph "ever the son" or "the son who lives eternally. the word "satanas, that so long terrified the west, is but a corruption of the sanskrit w

NECRONOMICON ALAZIF

he air thrice with the scimitar and say: adricanorom dumaso! and their tongue shall be loosened and they will be compelled to give true answer. ye adjuration of great cthulhu ph'nglui mglw'nafh cthulhu r'lyeh wgah'nagl fhtan. a supplication to great cthulhu for those who would have power over his minions. in the day and hour of the moon with sun in scorpio prepare thou a waxen tablet and enscribe thereon the seals of cthulhu and dagon; suffumigate with the incense of zkauba and set aside. on hallowmas eve thou must travel to some lonely place where high ground overlooks the ocean. take up the tablet in thy right hand and make of the sign of kish with thy left. recite the incantation thrice and when the final word of the third utterance dieth in the air cast thou the tablet into the waves s

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

lanced force is evil, that unbalanced severity is but cruelty and oppression, but that also unbalanced mercy is but weakness which would allow and abet evil. true prayer is as much action as word; it is will. the gods will not do for man what his higher powers can do for himself, if he cultivate will and wisdom. remember that this earth is but an atom in the universe, and thou thyself but an atom thereon. and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, thou wouldst even then be but an atom and one among many. nevertheless, have the greatest selfrespect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject spiritual truth, but every sin and act leaveth its effect. to obtain magical power, lea

ng. this is also replaced. hegemon hands cubical cross to hierophant. kern collects the fan, lamp, cup and salt and replaces them in their right places on the altar, round the diagram. hiero (holding cubical cross) the cubical cross is a fitting emblem of the equilibrated and balanced forces of the elements. it is composed of 22 squares externally, thus referring to the 22 letters that are placed thereon. twenty-two are the letters of the eternal voice, in the vault of heaven; in the depth of earth; in the abyss of water; in the all- presence of fire. heaven cannot speak their fullness- earth cannot utter it. yet hath the creator bound them in all things. he hath mingled them in water. he hath whirled them aloft in fire. he hath sealed them in the air of heaven. he hath distributed them th

are many other attributions of colour also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of "hodos chamelionis, the path of the charnelion, the path of mixed colours, and i give thee the symbol of hiddekel, the third river which floweth towards the east of assiah. they return to altar, and 2nd adept indicates crook and scourge thereon. second the colours of the crook and scourge are taken from those of the <237> minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colours symbolic of: kether, aleph, chokmah, taurus, chesed, leo, tiphareth, aries, hod, capricornus. and the scourge into those syrnbolising: netzach, scor

i desire to be dissolved and to be with thee. chief god save you, fratres et sorores. the work of the light for which we have assumed this temple has been accomplished faithfully, and the temple has received its hierophant. by the power in me vested, i now remit it into its due place in the outer world taking with it the graces and benedictions which at this time we have been permitted to bestow thereon. and it is so remitted accordingly. in nomine dei viventis. second et vivificantis. chief qui vivit et regnet in saecula saeculorum. third amen. all adepti give lvx signs, and resume their proper places in the temple. they remove rose crosses. praemonshator goes to the door, opens it and says: pram the brethren of the outer order will resume their places in the temple. done. door closed. c

all things, complete the circle of the place wherein thou workest, seeing that it is the key of the rest. unless you want to limit or confine the force, make not a circle round each pentagram, unless for the purpose of tracing the pentagram truly. in concentrating however the force upon a symbol or talisman, thou shalt make the circle with the pentagram upon it so as to gather the force together thereon <13> diagram 3 invoking earth banishing pentagram ritual 283 <14> rule: invoke towards, and banish from, the point to which the element is attributed. air hath a wate y s r b o l, because it is the container of rain and moisture. fire hat t e form of the lion-se ent. water hath the alchemic eagle of distillation a.harth hath the'p,borious u. spirit is produced by the one operating in all t

se, attributed to the element of air, is painted in bright yellow. various lacquer enamels are now available, the <55> use of which produces just the right kind of brilliance required for these magical symbols and flashing tablets. over the yellow should be painted the symbols shown in its direct complement, pale mauve. the right arm attributed to water, is blue, and the symbols should be painted thereon in orange. it is difficult to describe the correct tone or depth of colour in these complementaries, but the student will know when he has hit upon the right hue for then the symbols will begin visibly to flash. the left arm, the fire arm, is red, and the symbols appear on it in bright emerald green. beneath the rose are two sections. the first is white, upon which a hexagram with planetar

esents the forces of the middle pillar. it is scarlet with gold bands to represent the places of the sephiroth daath, tiphareth <90> and yesod, the pommel being malkuth. the shaft represents the paths gimel, samekh and tau. the grip by which it is wielded, is the path tau, representing the universe governed by and attracting the forces of the light. the names of sephiroth and paths are not marked thereon, but the hierophant initiate of the second order should remember the sublimity of the symbolism while he wields it. it represents him as touching thereby the divine light of kether and attracting it through the middle pillar to malkuth. it is called "the sceptre of power" and invests him with the power of declar336 the golden dawn: volume 111 book five ing the temple open or closed in any

d against evil. the robe or mantle is of darkness, threatening and terrible to the outer, as concealing an avenging force ever ready to break forth against the evil ones. on the left breast is a white cross to represent the purification <93> of matter unto the light. the sword represents the forces of the pillar of severity as a whole, but the places of the sephiroth are not necessarily indicated thereon. the guard is hod and may be of brass; the grip is the path of shin and may be of scarlet, and the pommel,malkuth, may be black. the grip by which it is wielded, being the path shin, represents the universe governed by the flaming force of severity, and represents the hiereus as wielding the forces of divine severity "the sword of vengeance" is its name. the lamen is partially explained in

and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe" p-he then recovers sigil and passes to altar, laying it thereon as before shown. he then passes to the east of the altar, holding the sigil and sword as already explained. then doth he rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that

reed sigil in his left hand, he smites it with the flat blade of his sword, exclaiming "by and in the names of. i do invoke upon thee the power of perfect manifestation unto visible appearance" he then circumambulates the circle thrice holding the sigrl in his right hand. t-the magician, standing in 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. that spirit should now become fully and clearly visible, and should be able to sp

he void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness. i am the exorcist in the midst of the exorcism. take on therefore manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe" p-he then recovers talisman or m. b, passes on to the altar, laying it thereon as before shewn. he then passes to east of altar, hold left <169> hand over talisman, and sword over it erect. then doth he rehearse a most potent conjuration and invocation of that spirit to render irresistible this telesmata or m. b, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting

rom such contemplation and formulate for his equilibriation once more the pillars of the temple of heaven. s-and so again doth he aspire to see the glory conforming- and when this is accomplished, he thrice circumambulates, reverently saluting with the enterer the place of glory. t-now let the aspirant stand opposite unto the place of that light, and let him make deep meditation and contemplation thereon. presently also imagining it to enshroud and envelope him, and again endeavouring to identify himself with its glory. so let him exalt himself in the likeness or eidolon of a colossal being, and endeavour to realise that this is the only true self, and that the natural man is as it were the base and throne thereof, and let him do this with due and meet reverence and awe. and therefore he s

ate a fresh divination process, based on the conclusions at which he has arrived, so as to form a basis for a further working. s-formulates the sides for and against for a fresh judgment, and deduces conclusion from fresh operation. t-the diviner then compares carefully the whole judgment and decisions arrived at with their conclusions, and delivers now plainly a succinct and consecutive judgment thereon <184> u-the diviner gives advice to the consultant as to what use he magical formulae of neophyte grade 395 shall make of the judgment. v-the diviner formulates clearly with what forces it may be necessary to work in order to combat the evil, or fix the good, promised by the divination. w-lastly, remember that unto thee a divination shall be as a sacred work of the divine magic of light, a

ain in the curcurbite. the fluid already distilled is to be poured again upon it. the curcurbite or philosophic egg is to be closed <185> 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 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 in aries is the beginning of the life of the year, ready

t powder. it is then to be kept in the dark standing upon a flashing tablet of jupiter for seven days. at the end of this time there should be a slight flashing about it, but if this come not yet, repeat this operation up to three times, when a faint flashing of light is cerfain to come. u-a flashing tablet of each of the four elements is now to be placed upon an altar as shown in the figure, and thereon are also to be placed the magical elemental weapons, as is also clearly indicated. the receiver containing the distillate is now to be placed between the air and water tablets, and the curcurbite with the dead head between the fire and earth tablets. now let the alchemist perform an invocation using especially the supreme ritual of the pentagram, and the lesser magical implement appropriat

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

towards which, however, the burden of their grossness hinders them from ascending. indeed, they can do so only after infinite struggles, and by the mediation of the just, who stretch forth their hands towards them. during the whole period of the process they are devoured by the interior activity of the captive spirit, as in a burning furnace. those who attain the pyre of expiation burn themselves thereon, like hercules upon mount oetna, and so are delivered from their sufferings; but the courage of the majority fails before this ordeal, which seems to them a second death more appalling than the first, and so they remain in hell, which is rightly and actually eternal; but souls are never precipitated nor even retained despite themselves therein. 16 the doctrine of transcendental magic the t

in the elementary world water corresponds to the kabalistic woman and fire to the serpent. to subdue the serpent, that is, to govern the circle of the astral light, we must place ourselves outside its currents: in other words, we must isolate ourselves. for this reason apollonius of tyana wrapped himself completely in a man32 the doctrine of transcendental magic tle of fine wool, setting his feet thereon and drawing it over his head. then he bent his back in semicircular fashion, and closed his eyes, after performing certain rites probably magnetic passes and sacramental words, designed to fix imagination and determine the action of will. the woollen mantle is of great use in magic and was the common conveyance of sorcerers on their way to the sabbath, which proves that the sorcerers did n

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

ilfully by allowing her to suppose that it is she who is deceiving us. this advice, which we offer chiefly to magnetic physicians, might find its place and application in conjugal polity. man can produce two breathings at his pleasure, one warm and the other cold; he can project also either active or passive light at will; but he must acquire the consciousness of this power by dwelling habitually thereon. the same manual gesture may assimilate and give forth alternately what we are accustomed to call the fluid, and the magnetizer will himself be warned of the result of his intention by an alternative sensation of warmth and cold in the hand, or in both hands when both are being used, which sensation the subject should experience at the same time, but in a contrary sense, that is, with a wh

n of hands, breathing and speech; consecrated salt and a little of the ash which remains in the pan of incense are mingled also with it. the aspergillus is formed of twigs of vervain, periwinkle, sage, mint, ash and basil, tied by a thread taken from a virgin's distaff and provided with a handle of hazelwood from a tree which has not yet fruited. the characters of the seven spirits must be graven thereon with the magic bodkin. the salt and ash must be consecrated separately, saying: over the salt may wisdom abide in this salt, and may it preserve our minds and bodies from all corruption, by hochmael and in the virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and st

gaffarel has demonstrated scientifically the real power of talismans, and the confidence in their virtue is otherwise so strong in nature that we carry keepsakes of those we love, persuaded that they will preserve us from danger and increase our happiness. talismans are made of the seven kabalistic metals, and, when the days and hours are favourable, the required and determined signs are engraved thereon. the figures of the seven planets, with their magical squares according to paracelsus, are found in the little albert: they are one of the very few serious items in this collection of vulgar magic. it should be observed that paracelsus replaces the figure of jupiter by that of a priest, a substitution not wanting in a well-defined mysterious intention. but the allegorical and mythological

dest works of the highest initiation, and hence its success is never infallible, but must be regarded almost invariably as accidental and unexpected. to raise up a dead person we must rivet suddenly and energetically the most powerful chains of attraction which connect it with the body that it has just quitted. it is, therefore, necessary to be acquainted previously with this chain, then to seize thereon, finally to project an effort of will sufficiently powerful to link it up instantaneously and irresistibly. all this, as we say, is extremely difficult, but is in no sense absolutely impossible. the prejudices of materialistic science exclude resurrection at present from the natural order of things, and hence there is a disposition to explain all phenomena of this class by lethargies, more

l must be eaten alone in the chamber of evocations and in presence of the veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas w

RUBY TABLET OF SET

our orison: it shall become full of beetles as it were and creeping things sacred to me. 26. these slay, naming your enemies& they shall fall before you. 27. also these shall breed lust& power of lust in you at the eating thereof. 28. also ye shall be strong in war. 29. moreover, be they long kept, it is better; for they swell with my force. all before me. 30. my altar is of open brass work: burn thereon in silver or gold! 31. there cometh a rich man from the west who shall pour his gold upon thee. while crowley did not specify anyone in particular as the object of this verse, in his later life he received crucial help from one american disciple in particular: karl germer, who became outer head (chief international executive) of the o.t.o. following crowley's death. 32. from gold forge ste

robably more in accord with the original motives of dee and kelly, as mentioned above. g) christopher s. hyatt phd& lon milo duquette- hyatt and duquette recently published their enochian world of aleister crowley: enochian sex magic, in which they reprinted crowley's distillation of the golden dawn enochian papers, liber chanokh, and provided some lucid and coherent commentaries and elucidations thereon. they also add some essays of their own on the combining of enochiana with sex magical techniques. although they do not present any record of aethyric workings in this book, they do place a lot of things in common sense perspective and describe simple, logical methods of working. they also (most importantly) stress the need to do one's own work in these areas rather than being constricted

hts played havoc on her psyche, she continued on with the working. grasping the wand in her left hand, she pointed it at the smaller circle, and then directly downwards at the circle of protection. holding it aloft with both hands, she pronounced the name of satan. letting her wand simply fall to the floor, she picked up her pen of art. upon the parchment she wrote the name of satan, and also put thereon the sigil of the devil. she then held the parchment above the candle, and spoke as best she could, the magic formula "creature of paper, thou art satan. i name thee satan" she shook so violently, that she almost fell while picking up her wand again. having done so, she used it to trace an imaginary pentacle over the parchment, three times in succession. once more, and then a third time did

SATANGEL

e grave the characters here indicated; moreover, for the space of three days he shall sprinkle the four corners with holy water, saying, prayer christ jesus, redeemer of men, who, being the lamb without spot, was immolated for the salvation of the human race, who alone was found worthy to open the book of life, impart such virtue to this lambskin that it may receive the signs which we shall trace thereon, written with thy blood, so that the figures, signs, and words may become efficacious, and grant that this skin may preserve us against the wiles of demons, that they may be terrified at the sight thereof, and may only approach them trembling, through thee, jesus christ, who reignest through all ages. amen. the litanies of the holy name of jesus must then be repeated, but instead of the ag

SATANIC BIBLE

beard; i uplift a broad-axe, and split open his worm-eaten skull! 11. i blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath! the book of satan ii 1. behold the crucifix; what does it symbolize? pallid incompetence hanging on a tree. 2. i question all things. as i stand before the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and to hold! 4. too long the dead hand has been permitted to sterilize living thought! 5. too long right and wrong, good and evil have been inverted by false prophets! 6. no creed must be accepted upon authority of a "divine" nature. religio

SIR WALLIS BUDGE EGYPTIAN MAGIC

let me not eat. that which is an abomination unto me, that which is an abomination unto me is filth; let me not eat of it instead of the cakes [which are offered unto] the doubles (kau. let it not light upon my body; let me not be obliged to take it into my hands; and let the scribe ani and his wife standing in a stream drinking water (from the papyrus of ani, plate 16) me not be obliged to walk thereon in my sandals" and in the clxxxixth chapter he prays that he may not be obliged to drink filthy water or be defiled in any way by it. the rich man, even, was not certain that the appointed offerings of meat and drink could or would be made in his tomb in perpetuity: what then was the poor man to do to save his ka from the ignominy of eating filth and drinking dirty water? p. 107 [paragraph

SOLOMON

i commanded another spirit to come before me; and there came before my face another demon, having in front the shape of a horse, but behind of a fish. and he had a mighty voice, and said to me "o king solomon, i am a fierce spirit of the sea, and i am greedy of gold and silver. i am such a spirit as rounds itself and comes over the expanses of the water of the sea, and i trip up the men who sail thereon. for i round myself into a wave [1, and transform myself, and then throw myself on ships and come right in on them. and that is my business, and my way of getting hold of money and men. for i take the men, and whirl them round with myself, and hurl the men out of the sea. for i am not covetous of men's bodies, but cast them up out of the sea so far. but since beelzeboul, ruler of the spiri

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

the power to vanish in a puff of smoke. over the centuries certain precautions have been determined, such as liberally applying wolfbane and sprigs of wild garlic at every door and window. a crucifix can be worn about one s neck and placed prominently on several walls. and if people are truly serious about putting a stop to the nocturnal predator, they can hunt down his grave or coffin and place thereon a branch of the wild rose to keep him locked within. if that doesn t work, then the only courses of action remaining are to pry open his coffin during the daylight hours while the vampire lies slumbering and pound a wooden stake through his heart or, perhaps a bit safer, destroy the coffin while he is away and allow the rays of the early morning sun to scorch him into ashes. in 1982, parap

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

f wrath, humans sought to know the will of the gods. the ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, pr

hecy and divination 147 individual fs life path can be foreseen on the lines that crisscross the palm. palmistry is subdivided into three parts: chirosophy, the determination of the mystical significance of the various lines; chirogonmy, analyzing the overall shape of the hand itself; and cheiromancy, divining the future and/or past from the form of the hand and fingers and the lines and markings thereon. some palmists concentrate on reading only the lines of the hand. others include the fleshy mounts, fingernails, fingers, and even the wrist lines for clues to an individual fs life patterns. there are a variety of opinions regarding which hand to read, left or right. most commonly, the right hand is read in a right-handed person, and the left for a left-handed person. traditionally, in a

THE GOD OF THE WITCHES

uct of thy master the devil, dancing in a ring, and heplaying melodiously upon an instrument. on another occasion isobel cockie of the same coven did notapprove of the devil's playing "thou wast the ringleader, next thomas leyis, and because the devil playednot so melodiously and well as thou crewit, thou took the instrument out of his mouth, then took him on thechaps therewith and played thyself thereon to the whole company. as a rule, however, the musician did notdance the round dance but sat outside the ring (plate x, though in the long dance he was often the leader.the organisation was very complete, each coven being independent under its own officer, yet linked with allthe other covens of the district under one grandmaster. this was the system, which in all probability wasfollowed by

THE NECRONOMICON SIMON VERSION

ve my presence away to the priests. they turned toward me, and i saw a loathing that they had cut their chests with the daggers they had used to raise the stone, for some mystical purpose i could not then divine; although i know now that blood is the very food of these spirits, which is why the field after the battles of war glows with an unnatural light, the manifestations of the spirits feeding thereon. may anu protect us all! my scream had the effect of casting their ritual into chaos and disorder. i raced through the mountain path by which i had come, and the priests came running after me, although some seemed to stay behind, perhaps to finish the rites. however, as i ran wildly down the slopes in the cold night, my heart giving rise in my chest and my head growing hot, the sound of sp

paths, and wander into lands unknown, among the wastes, amid frightful monsters of the azonei. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its

enki, our master and lord of all magick. great care must be taken that this untamed spirit does not rise up against the priest, and for that reason a preliminary sacrifice must be made in a clean and new bowl with the appropriate sigils inscribed thereupon, being the three grey carven signs of the rock of my initiation, which are: they must be engraved upon the bowl with a fine stylus, or painted thereon with dark ink. the sacrifice must be new bread, pine resin, and the grass olieribos. these must be burned in the new bowl, and the sword of the watcher, with his sigil engraved thereupon, at hand, for he will inhabit such at the time of the calling of the watcher and will depart when he is given license to depart. the watcher comes from a race different from that of men and yet different f

THE ROSICRUCIAN MANIFESTOS

our sight a vault of seven sides and corners, every side five foot broad, and the height of eight foot; although the sun never shined in this vault, nevertheless it was enlightened with another sun, which had learned this from the sun, and was situated in the upper part in the center of the sieling; in the midst, in stead of a tomb-stone, was a round altar covered over with a plate of brass, and thereon this engraven: a.c. r.c. hoc universi compendium unius mihi sepulchrum feci. round about the first circle or brim stood, jesus mihi omnia. in the middle were four figures, inclosed in circles, whose circumscription was, 11 1. nequaquam vacuum. 2. legis jugum. 3. libertas evangelij. 4. dei gloria intacta. this is all clear and bright, as also the seventh side and the two heptagoni: so we kn

aised among very old folks; so might perhaps our gaza be enlarged, or at least be better cleared. concerning minitum mundum, we found it kept in another little altar, truly more finer than can be imagined by any understanding man; but we will leave him undescribed, untill we shal truly be answered upon this our true hearted famam; and so we have covered it again with the plates, and set the altar thereon, shut the door, and made it sure, with all our seals; besides by instruction and command of our rota, there are come to sight some books, among which is contained m (which were made in stead of household care by the praise-worthy m.p) finally we departed the one from the other, and left the natural heirs in possession of our jewels. and so we do expect the answer and judgment of the learne

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

exalted forever above the balance of righteousness and truth. t.a.r.o. as author of the following essay to you my readers, i can but say with the four beasts of the apocalypse: gcome and see. h gbehold the lion c hath prevailed to open the book and to loose the seven seals thereof. h for until now gno man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. h yet through the astrolabe of his mind and in the alembic of his heart aleister crowley has opened the book, breaking not only the first six seals, but the seventh also. for those who read and understand, the heavens shall depart as a scroll, and the stars shall fall, and the mountains be moved out of their places; and they shall become as kings in a new kingdom, and be crowned with that

n he writes: gwitchcraft and all manner of spectre-work, and demonology, we have now named madness, and diseases of the nerves. seldom reflecting that still the new question comes upon us: what is madness, what are nerves? ever, as before, does madness remain a mysterious-terrific, altogether infernal boiling-up of the nether chaotic deep, through this fair-painted vision of creation, which swims thereon, which we name the real. was luther fs picture of the devil less a reality, whether it were formed within the bodily eye, or without it? in every the wisest soul lies a whole world of internal madness, an authentic demon-empire; out of which, indeed, his world of wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery earth-rind

THE HOLY BIBLE KING JAMES VERSION

a company of nations shall be of thee, and kings shall come out of thy loins; 35:12 and the land which i gave abraham and isaac, to thee i will give it, and to thy seed after thee will i give the land. 35:13 and god went up from him in the place where he talked with him. 35:14 and jacob set up a pillar in the place where he talked with him [even] a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. 35:15 and jacob called the name of the place where god spake with him, bethel. 35:16 and they journeyed from bethel; and there was but a little way to come to ephrath: and rachel travailed, and she had hard labour. 35:17 and it came to pass, when she was in hard labour, that the midwife said unto her, fear not; thou shalt have this son also. 35:18 and it came to

with the rod of god in mine hand. 17:10 so joshua did as moses had said to him, and fought with amalek: and moses, aaron, and hur went up to the top of the hill. 17:11 and it came to pass, when moses held up his hand, that israel prevailed: and when he page 41 exodus let down his hand, amalek prevailed. 17:12 but moses hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and aaron and hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. 17:13 and joshua discomfited amalek and his people with the edge of the sword. 17:14 and the lord said unto moses, write this [for] a memorial in a book, and rehearse [it] in the ears of joshua: for i will utterly put out the remembran

. 20:21 and the people stood afar off, and moses drew near unto the thick darkness where god [was] 20:22 and the lord said unto moses, thus thou shalt say unto the children of israel, ye have seen that i have talked with you from heaven. 20:23 ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. 20:24 an altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where i record my name i will come unto thee, and i will bless thee. 20:25 and if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 20:26 neither shalt thou go up by steps unto mine altar, that thy nakedness be not dis

thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where i record my name i will come unto thee, and i will bless thee. 20:25 and if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. 20:26 neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. 21:1 now these [are] the judgments which thou shalt set before them. 21:2 if thou buy an hebrew servant, six years he shall serve: and in the seventh he shall go out free for nothing. 21:3 if he came in by himself, he shall go out by himself: if he were married, then his wife shall go out with him. 21:4 if his master have given him a wife, and she have born him sons or daughters; the wife

o corners thereof, upon the two sides of it shalt thou make [it] and they shall be for places for the staves to bear it withal. 30:5 and thou shalt make the staves [of] shittim wood, and overlay them with gold. 30:6 and thou shalt put it before the vail that [is] by the ark of the testimony, before the mercy seat that [is] over the testimony, where i will meet with thee. 30:7 and aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it. 30:8 and when aaron lighteth the lamps at even, he shall burn incense upon it, a perpetual incense before the lord throughout your generations. 30:9 ye shall offer no strange incense thereon, nor burnt sacrifice, nor meat offering; neither shall ye pour drink offering thereon. 30:10 and aaron shall make

he bread in order upon it before the lord; as the lord had commanded moses. 40:24 and he put the candlestick in the tent of the congregation, over against the table, on the side of the tabernacle southward. 40:25 and he lighted the lamps before the lord; as the lord commanded moses. 40:26 and he put the golden altar in the tent of the congregation before the vail: 40:27 and he burnt sweet incense thereon; as the lord commanded moses. 40:28 and he set up the hanging [at] the door of the tabernacle. 40:29 and he put the altar of burnt offering [by] the door of the tabernacle of the tent of the congregation, and offered upon it the burnt offering and the meat offering; as the lord commanded moses. exodus page 56 40:30 and he set the laver between the tent of the congregation and the altar, an

he altar, they washed; as the lord commanded moses. 40:33 and he reared up the court round about the tabernacle and the altar, and set up the hanging of the court gate. so moses finished the work. 40:34 then a cloud covered the tent of the congregation, and the glory of the lord filled the tabernacle. 40:35 and moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the lord filled the tabernacle. 40:36 and when the cloud was taken up from over the tabernacle, the children of israel went onward in all their journeys: 40:37 but if the cloud were not taken up, then they journeyed not till the day that it was taken up. 40:38 for the cloud of the lord [was] upon the tabernacle by day, and fire was on it by night, in the sight of all the

he shall cleave it with the wings thereof [but] shall not divide [it] asunder: and the priest shall burn it upon the altar, upon the wood that [is] upon the fire: it [is] a burnt sacrifice, an offering made by fire, of a sweet savour unto the lord. 2:1 and when any will offer a meat offering unto the lord, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon: 2:2 and he shall bring it to aaron s sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar [to be] an offering made by fire, of a sweet savour unto the lord: 2:3 and the remnant of the meat offerings [shall be] aaron s and his sons [it is] a thing

hing most holy of the offerings of the lord made by fire. 2:4 and if thou bring an oblation of a meat offering baken in the oven [it shall be] unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. 2:5 and if thy oblation [be] a meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil. 2:6 thou shalt part it in pieces, and pour oil thereon: it [is] a meat offering. 2:7 and if thy oblation [be] a meat offering [baken] in the frying pan, it shall be made [of] fine flour with oil. 2:8 and thou shalt bring the meat offering that is made of these things unto the lord: and when it is presented unto the priest, he shall bring it unto the altar. 2:9 and the priest shall take from the meat offering a memorial thereof, and shall burn

lt thou suffer the salt of the covenant of thy god to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. 2:14 and if thou offer a meat offering of thy firstfruits unto the lord, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire [even] corn beaten out of full ears. 2:15 and thou shalt put oil upon it, and lay frankincense thereon: it [is] a meat offering. 2:16 and the priest shall burn the memorial of it [part] of the beaten corn thereof, and [part] of the oil thereof, with all the frankincense thereof [it is] an offering made by fire unto the lord. 3:1 and if his oblation [be] a sacrifice of peace offering, if he offer [it] of the herd; whether [it be] a male or female, he shall offer it without blemish before the

offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. 5:11 but if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put [any] frankincense thereon: for it [is] a sin offering. 5:12 then shall he bring it to the priest, and the priest shall take his handful of it [even] a memorial thereof, and burn [it] on the altar, according to the offerings made by fire unto the lord: it [is] a sin offering. 5:13 and the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and

the burnt offering on the altar, and he shall put them beside the altar. 6:11 and he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. 6:12 and the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. 6:13 the fire shall ever be burning upon the altar; it shall never go out. 6:14 and this [is] the law of the meat offering: the sons of aaron shall offer it before the lord, before the altar. 6:15 and he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which [is] upon the meat offering, and sha

ation, and came out, and blessed the people: and the glory of the lord appeared unto all the people. 9:24 and there came a fire out from before the lord, and consumed upon the altar the burnt offering and the fat [which] when all the people saw, they shouted, and fell on their faces. 10:1 and nadab and abihu, the sons of aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the lord, which he commanded them not. 10:2 and there went out fire from the lord, and devoured them, and they died before the lord. 10:3 then moses said unto aaron, this [is it] that the lord spake, saying, i will be sanctified in them that come nigh me, and before all the people i will be glorified. and aaron held his peace. 10:4 and moses called mishael

down [for] they [are] unclean, and shall be unclean unto you. 11:36 nevertheless a fountain or pit [wherein there is] plenty of water, shall be clean: but that which toucheth their carcase shall be unclean. 11:37 and if [any part] of their carcase fall upon any sowing seed which is to be sown, it [shall be] clean. 11:38 but if [any] water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you. 11:39 and if any beast, of which ye may eat, die; he that toucheth the carcase thereof shall be unclean until the even. 11:40 and he that eateth of the carcase of it shall wash his clothes, and be unclean until the even: he also that beareth the carcase of it shall wash his clothes, and be unclean until the even. 11:41 and every creeping thing that creepeth

til fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. 4:4 this [shall be] the service of the sons of kohath in the tabernacle of the congregation [about] the most holy things: 4:5 and when the camp setteth forward, aaron shall come, and his sons, and they shall take down the covering vail, and cover the ark of testimony with it: 4:6 and shall put thereon the covering of badgers skins, and shall spread over [it] a cloth wholly of blue, and shall put in the staves thereof. 4:7 and upon the table of shewbread they shall spread a cloth of blue, and put thereon the dishes, and the spoons, and the bowls, and covers to cover withal: and the continual bread shall be thereon: 4:8 and they shall spread upon them a cloth of scarlet, and cover the sam

TYSON DONALD THE POWER OF THE WORD

herefore it shall be when ye be gone over jordan, that ye shall set up these stones, which i command you this day, in mount ebal, and thou shalt plaster them with plaster. and there shalt thou build an altar unto the lord thy god, an altar of stones: thou shalt not lift up any iron tool upon them. thou shalt build the altar of the lord thy god of whole stones; and thou shalt offer burnt offerings thereon unto the lord thy god: and thou shalt offer peace offerings, and shalt eat there, and rejoice before the lord thy god. and thou shalt write upon the stones all the words of this law very plainly (deut. 27:2-8) it is not perfectly clear in the words of moses, but there seem to be two piles of stones intended, one of "great stones" that are plastered (mortared) together, and another of "whol

WAITE ASPECTS OF MASONIC SYMBOLISM

aught how to lay it aside, and yet again he has been taught how to take it up after a different manner, in the midst of a very strange symbolism. imperfect symbolism now, it may be observed that in delineating these intimations of our symbolism, i seem already to have departed from the mystery of building with which i opened the conference; but i have, been actually considering various sidelights thereon. it may be understood, further, that i am not claiming to deal with a symbolism that is perfect in all its pats, however honorable it may be otherwise to the builder. in the course of such researches as i have been enabled to make into the instituted mysteries of different ages and countries, i have never met with one which was in entire harmony with itself. we must be content with what we

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

me, for the protection of everything. and whatsoever is before thy god-house shall be in abundance, just as it hath ever been from the earliest time "and a copy of this decree shall be inscribed upon a stele [which shall be set up] in the holy place, according to the writing of the [original] document which is cut upon wood, and [figures of] this god and the overseers of the temple shall be [cut] thereon. whosoever shall spit upon that which is on it shall be admonished by the rope. and the overseers of the priests, and every overseer of the people of the house of the god, shall ensure the perpetuation of my name in the house of the god khnemu-ra, the lord of abu (elephantine, for ever" the legend of the death of horus through the sting of a scorpion and of his resurrection through thoth

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

eidegger s contention that the ontological condition for the understanding of being is temporality itself. 94 for kabbalists, this condition is related to the contemplative musing of which i have spoken above, a be/musing that presupposes a division of the one, the doubling of beit, the beginning that is second. i would add that in bahiric fragments, and in subsequent kabbalistic literature based thereon, the correspondence of sha ashu a and temporality underscores the erotic dimension of time. significantly, the bahiric text highlights, perhaps intensifies, the erotic quality of sha ashu a that may have been at play from the beginning. the imagery of irrigation, which has come up already, should be interpreted in light of this erotic/contemplative delight. the argument is bolstered by oth

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

. this could be the reason for the additional 33 letters and confusion when dealing with at least three and possibly four different systems, one placed on top of the other. this is, of course, pure speculation on my part and it will take time and effort to prove or disprove it. the twelve gates "and had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of israel (revelation 21:12) there are 30 enochian aethyrs (or aires, which are described in the dee manuscripts as 30 concentric circles. the closest to the earth, and the most material, is tex, the thirtieth aethyr. each aethyr proceeds upward to lil, the first and the most spiritual. the four elemental tablets are shown in figure

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

f western occultism; and the full significance of this observation will probably be only appreciated by you in proportion as you may advance hereafter. the first years of his eventful life were spent in study: both intellectual and occult, to be eventually followed by a series of initiations at several places (outside of europe) where there existed temples of our order "thus were laid foundations thereon to erect a more extended superstructure of practical application" and, having chosen three other fraters to share with him the heat and burden of the day, the establishment of the order was effected in europe. with the principal features of their subsequent activity you are already familiar, and it suffices to say that when our founder "entered unto his chamber" his work was accomplished

thou shalt be aware that thou art the son of the father, and thou shall know that thou art in the city of god, and thou art that city (kg withdraws, leaving the postulant alone. the door is partly dosed, showing the wheel of fortune key. one of the officers reads clearly so that postulant may hear through partially dosed door 'harken now unto the mystery of the tarot key before thee, and meditate thereon in thy heart. is not the taro itself named after the rota? the wheel of destiny: of birth and rebirth. lo, do not the radii thereof spring from the white centre of the divine spirit, passing into the darkness of the womb of the divine mother; that being born of the virgin, they may be crucified upon the cross of manifestation, and thence commit themselves again unto the father "man indeed

on postulant and points to the cross on the floor) sh "the last shall be the first; and the lowest, the highest. yea, malkuth shall be exalted unto the throne of kether and all shall be consumed and become infinite and holy. for behold! the stone which the builder rejected, the same shall become the chief cornerstone. the cross of suffering is transmuted with the keystone of the arch; and raised thereon above the earth, the son shall offer that which he hath received and peradventure then may behold the face of his father (the postulant must fold up the cross into a cube and kneel thereon, supported by sh and kg. postulant holds his crystal in both hands and bends his head (there is a pause (magus appears behind veil) mg "be still, my son "hear the praise giving that keeps the soul in tun

t paths are placed in the east. the 13th, 14th and 15th tarot keys are shown at convenient stations therein. the diagram of the paths and grades is laid upon the altar, which is in or near the middle part of the temple. the pillars are to the west of the altar at a mean distance between the altar itself and the table. the latter is placed as far west as the exigencies of the ceremony will permit. thereon are the four elemental tablets, with the tablet of union in their centre. the throne of the east is occupied by the celebrant of the grade, who is saluted in the ceremony by the title of master of the portal. he wears the crossed sashes of the outer and inner orders, the white robe of the second order, the yellow cloak of a cancellarius, an ordinary nemys and a rose-cross on his breast, th

e lamp of the hegemon now burns on the tablet of union. the philosophus is led in by the hegemon, who wears the crossed ribbons of the outer and inner orders, but no other insignia. the philosophus is seated in the west before the tablets, facing the throne of the fast. celebrant there is a door in tiphereth which shall open for you, my brother; the emblazonment of visible letters does not appear thereon, yet it is full of spiritual inscriptions. my throne is between the pillars thereof, and i symbolise the opening of the gate. in this sense i am the gate and way of your advancement. may it be unto you the door of conversion, the portal and path of heaven. through a period of probation and of patience, of reflection in the heart upon the paths so far travelled, 0 frater pharos illuminans

the eagle has reference to hod, to the 3=8 of practicus, and to the human emotions and desires which are hallowed therein. the white ribbon from which the lamen depends signified the consecration of your entire personality. you enter, therefore, also in virtue of purity. the four living creatures correspond in zoharic tradition to the angels of the four quarters and to the divine names emblazoned thereon. we learn also that the four elements, of which man is symbolically made which were gathered by the elohim from the four quarters of heaven, and correspond to the parts of our personality are ruled in obedience to those who obey the law, or in other words that man is detached by sanctity from the bondage of the elements. in conclusion as to this matter, the lamen which you wear offers cert

s analogy with birth in the natural order. it is consciousness opening into the divine. except in a secondary sense and in lower degrees, the rose does not symbolise the material desires immolated on the cross of suffering; it is a symbol of the beatific vision which only unfolds on the cross, though it is formulated in the outer order from very far away. those who attain this vision, thereby and thereon, bow their heads and say: it is finished. but this is the indrawn state in which consciousness enters the absolute. you should understand further that the vision, as the banner of the east exhibits, is formulated on the background of purity. it is the simplicity and singleness and detachment and continence concerning which it may be said that he who is sealed therewith shall be opened to d

the second order, and the secret word is* that is to say, meaning the veil of the tabernacle. it is exchanged by the separate letters. follow me therefore, thus: celebrant. philosophus (who is prompted by the celebrant. celebrant. philosophus (who is prompted. celebrant i invest you with the ribbon of the second order, which is white bordered with gold; the symbols of the 5=6 grade are emblazoned thereon, with the numbers of the 24th, 25th and 26th paths, by which tiphereth is approached from three of the sephiroth that are beneath it. the ribbon is worn over the left shoulder opposite to that of the order of the ;ili. it is worn crosswise therewith in the outer temple; it shows that you have opened the gate of samech and have been admitted to the portal of the adepts. the celebrant takes

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

and wrath in the tenth key. 9: the translation in the footnote is more plausible. ozol (ozodola in the phonetic rendition) is likely to be a compound of zol, glossed hands in the first key. collal (colalala) is not elsewhere attested, but is glossed sleues in the dee mss. 10: much confusion in this passage do what thou wilt shall be the whole of the law magick in theory and practice by the master therion aleister crowley based on the castle books edition of new york hymn to pan epsilon-phi-rho-iota-xi epsilon-rho-omega-tau-iota pi-epsilon-rho-iota-alpha-rhochi- eta-sigma delta alpha-nu-epsilon-pi-tau-omicron-mu-alpha-nu iota-omega iota-omega pi-alpha-nu pi-alpha-nu omega -pi-alpha-nu pi-alpha-nu alpha-lambda-iota-pi-lambda-alpha-gamma-chitau- epsilon, chi-upsilon-lambda-lambda-alpha-nu-iot

edge. a blind man might cram up astronomy for the purpose of passing examinations, but his knowledge would be 5 almost entirely unrelated to his experience, and it would certainly not give him sight. a similar phenomenon is observed when a gentleman who has taken an "honours degree" in modern languages at cambridge arrives in paris, and is unable to order his dinner. to exclaim against the master therion is to act like a person who, observing this, should attack both the professors of french and the inhabitants of paris, and perhaps go on to deny the existence of france. let us say, once again, that the magical language is nothing but a convenient system of classification to enable the magician to docket his experiences as he obtains them. yet this is true also, that, once the language is

muscles is a complete type wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<
n is conjuring him so that he cannot come, then let him send a spirit of similar nature, or otherwise avoid the difficultly. but of course so vulgar a conception would not occur to the student of the qabalah. it is just possible that the magi wrote their conjurations on this crude hypothesis in order to avoid the clouding of the mind by doubt and metaphysical speculation. he who became the master therion was once confronted by this very difficulty. being determined to instruct mankind, he sought a simple statement of his object. his will was sufficiently informed by common sense to decide him to teach man "the next step, the thing which was immediately above him. he might have called this "god, or "the higher self, or "the augoeides, or "adi-buddha, or 61 other things- but he had discovere

ts increase, so should we endeavour to adjust our idea of what we mean by any symbol. at the same time let us reflect that there is a certain definite consensus of experience as to the correlation of the various beings of the hierarchy with the observed facts of magick. in the simple matter of astral vision, for example, one striking case may be quoted. without telling him what it was, the master therion once recited as an invocation sappho's "ode to venus" before a probationer of the a. a. who was ignorant of greek, the language of the ode. the disciple then went on an "astral journey" and everything seen by him was without exception harmonious with venus. this was true down to the smallest detail. he even obtained all the four colour-scales of venus with absolute correctness. considering

s of himself as a man liable to suffering, and anxious to transcend that state by becoming one with god. it will appear to him as the supreme ritual, as the final step; but, as has already been 30 pointed out, it is but a preliminary. for the normal man today, however, it represents considerable attainment; and there is a much earlier formula whose investigation will occupy chapter vi. the master therion, in the seventeenth year of the aeon, has reconstructed the word i a o to satisfy the new conditions of magick imposed by progress. the word of the law being thelema, whose number is 93, this number should be the canon of a corresponding mass. accordingly, he has expanded i a o by treating the o as an ayin, and then adding vau as prefix and affix. the full word is then vau yod aleph ayin v

qabalistic study of it so as to work out its theory in symmetry of perfection. preparedness in magick is as important as it is in war. v it should be profitable to make a somewhat detailed study of the strange-looking word aumgn, for its analysis affords an excellent illustration of the principles on which the practicus may construct his own sacred words. this word has been uttered by the master therion himself, as a means of declaring his own personal work as the beast, the logos of the aeon. to understand it, we must make a preliminary consideration of the word which it replaces and from which it was developed: the word aum. the word aum is the sacred hindu mantra which was the supreme hieroglyph of truth, a compendium of the sacred knowledge. many volumes have been written with regard

aishnava theory, superficially opposed to this, turns out on analysis to be practically identical> to destroy the illusion whose thrall is the curse of the manvantara. the cardinal revelation of the great aeon of horus is that this formula aum does not represent the facts of nature. the point of view is based upon misapprehension of the character of existence. it soon became obvious to the master therion that aum was an inadequate and misleading hieroglyph. it stated only part of the truth, and it implied a fundamental falsehood. he consequently determined to modify the word in such a manner as to fit it to represent the arcana unveiled by the aeon of which he had attained to be the logos. the essential task was to emphasize the fact that nature is not catastrophic, but proceeds by means o

itself, irrespective of whether earth perceives it or not. now it so happens that the root gn signifies both knowledge and generation combined in a single idea, in an absolute form independent of personality. the g is a silent letter, as in our word gnosis; and the sound gn is nasal, suggesting therefore the breath of life as opposed to that of speech. impelled by these considerations, the master therion proposed to replace the m of aum by a compound letter mgn, symbolizing thereby the subtle transformation of the apparent silence and death which terminates the manifested life of vau by a continuous vibration of an impersonal energy of the nature of generation and knowledge, the virgin moon and the serpent furthermore operating to include in the idea a commemoration of the legend so grossl

rpent furthermore operating to include in the idea a commemoration of the legend so grossly deformed in the hebrew legend of the garden of eden, and its even more malignantly debased falsification in that bitterly sectarian broadside, the apocalypse. sound work invariable vindicates itself by furnishing confirmatory corollaries not contemplated by the qabalist. in the present instance, the master therion was delighted to remark that his compound letter mgn, constructed on theoretical principles with the idea of incorporating the new knowledge of the aeon, had the value of 93 (m= 40, g= 3, n= 50. 93 is the number of the word of the law- thelema- will, and of agape- love, which indicates the nature of will. it is furthermore the number of the word which overcomes death, as members of the deg

partial karma. one may have 55 devoted one's incarnation to discharging the liabilities of one part of one's previous character. for instance, one might devote a lifetime to settling the bill run up by napoleon for causing unnecessary suffering, with the object of starting afresh, clear of debt, in a life devoted to reaping the reward of the corsican's invaluable services to the race. the master therion, in fact, remembers several incarnations of almost uncompensated wretchedness, anguish and humiliation, voluntarily undertaken so that he might resume his work unhampered by spiritual creditors. these are the stigmata. memory is hall-marked by its correspondence with the facts actually observed in the present. this correspondence may be of two kinds. it is rare (and it is unimportant for t

lained. the criticism is just, but its value is reduced if it should happen that you were not aware of its existence until your magical memory attracted your attention to it. in fact, the essence of the test consists in this: that your memory notifies you of something which is the logical conclusion of the premisses postulated by the past. as an example, we may cite certain memories of the master therion. he followed a train of thought which led him to remember his life as a roman named marius de aquila. it would be straining probability to presume a connection between (alpha) this hieroglyphically recorded mode of self-analysis and (beta) ordinary introspection conducted on principles intelligible to himself. he remembers directly various people and various events connected with this inca

nation of the record shows that the logical result of the work of marius de aquila did not occur to that romantic reprobate; in point of fact, he died before anything could happen. can we suppose that any cause can be baulked of effect? the universe is unanimous in rebuttal. if then the exact effects which might be expected to result from these causes are manifested in the career 57 of the master therion, it is assuredly the easiest and most reasonable explanation to assume an identity between the two men. nobody is shocked to observe that the ambition of napoleon has diminished the average stature of frenchmen. we know that somehow or other every force must find its fulfilment; and those people who have grasped the fact that external events are merely symptoms of external ideas, cannot fi

ences of the one to the identities of the other. far be it from any apologist for magick to insist upon the objective validity of these concatenations! it would be childish to cling to the belief that marius de aquila actually existed; it matters no more that it matters to the mathematician whether the use of the symbol x to the 22 power involves the "reality" of 22 dimension of space. the master therion does not care a scrap of yesterday's newspaper whether he was marius de aquila, or whether there ever was such a person, or whether the universe itself is anything more than a nightmare created by his own imprudence in the matter of rum and water. his memory of marius de aquila, of the adventures of that person in rome and the black forest, matters nothing, either to him or to anybody else

ngs of edom> and dangerous. even an idea like "truth" is unsafe unless it is realized that all truth is in one sense falsehood. for all truth is relative; and if it be supposed absolute, will mislead<spiritual experience goes yet deeper, and destroys the canon of the law of contradiction. there is an immense amount of work by the master therion on this subject; it pertains especially to his grade of 9 degree= 2square. such profundities are unsuited to the student, and may unsettle him seriously. it will be best for him to consider (provisionally) truth in the sense in which it is taken by physical science "the book of lies falsely so called (liber 333) is worthy of close and careful study in this respect. the reader should also c

ALEISTER CROWLEY MAGICK WITHOUT TEARS

to suggest subjects for inclusion. aleister explains everything "much gratified was the author of the book of thoth to have so many letters of appreciation, mostly from women, thanking him for not 'putting it in unintelligible language, for 'making it all so clear that even i with my limited intelligence can understand it, or think i do "nevertheless and notwithstanding! for many years the master therion has felt acutely the need of some groundworkteaching suited to those who have only just begun the study of magick and its subsidiary sciences, or are merely curious about it, or interested in it with intent to study. always he has done his utmost to make his meaning clear to the average intelligent educated person, but even those who understand him perfectly and are most sympathetic to his

ion (stated as fully and clearly as possible. the answer should reach you, bar accidents, in less than a month. it is proposed ultimately to issue the series in book form_ this has now been done. karl j. germer frater saturnus x frater superior, o.t.o. magic without tears get any book for free on: www.abika.com 5 january, 1954 e.v. hampton, n.j. 5 i n t r o d u c t i o n letters written by master therion to a student letter no. a march 19, 1943 cara soror, do what thou wilt shall be the whole of the law i was very glad to gather from your conversation yesterday afternoon that magic without tears get any book for free on: www.abika.com 6 you have a serious intention of taking up the great work in the proper spirit. your criticisms of previous experience in the course of your adventures appe

tate of the war of the three schools. we cannot suppose that humanity is so entirely base as to accept krishnamurti; yet that such a scheme could ever have been conceived is a symptom of the almost hopeless decadence of the white school37. the 36^ weh note: inject something about krishnamurti here, and soften the racial remark made above. 37* note. this passage was written in 1924 e.v. the master therion arose and smote him. what seemed a menace is now hardly even a memory. 58 black adepts boast openly that they have triumphed all along the line. magic without tears get any book for free on: www.abika.com 104 their formula has attained the destruction of all positive qualities. it is only one step to the stage when the annihilation of all life and thought will appear as a fatal necessity

equinox of the gods vol. iii, 4- eight lectures on yoga- the deepest book written on the subject of yoga. vol. iii, 5- the book of thoth- a masterpiece on the egyptian tarot, with appendices, and designs with an entirely new pack of tarot cards, executed by frieda harris. goetia, the- the most intelligible of the mediaeval rituals of evocation. contains also the favourite invocation by the master therion. magic without tears get any book for free on: www.abika.com 336 heart of the master, the- a sublime masterpiece, describing a vision given upon the holy hill of sidi bou said. thelemic books knox om pax- four invaluable treatises and a preface on mysticism and magick. liber aleph- the book of wisdom or folly. this book contains some of the deepest secrets of initiation, with a clear solut

this book describes in magical language a very secret process 56 of initiation. liber cordis cincti serpente- the book of the heart girt with the serpent: an account of the aspirant with his holy guardian angel. liber 418- the vision and- first published in equinox i, 5. the voice a new publication was issued subsequently with the full text, an introduction, and extensive commentary by the master therion. magic without tears get any book for free on: www.abika.com 337 liber legis- the book of- this book is the foundation of the law the new aeon, and thus of the whole work. liber vii- the book of- gives in magical language an lapis lazuli account of the initiation of a master of the temple. this is the only parallel, for beauty of ecstasy, to the book of the heart girt with the serpent. lib

ALEISTER CROWLEY THE HEART OF THE MASTER

al society, i took upon myself, in my turn, the sin of the whole world, that the prophecies might be fulfilled, so that mankind may take the next step from the magical formula of osiris to that of horus. and mine hour being now upon me, i proclaim my law. the word of the law is thelema (in greek letters) given in the midst of the mediterranean sea an xx sol in 3 deg. libra die jovis by me to mega therion (in greek letters) logos aionos thelema (in greek letters) having read these words with deep attention eleven times, i besought mine instructor (for the maiden had returned to her master) that he would clear those things which were dark to my weak understanding "in the light of the chart of the work of the brotherhood" i said "the will of the master, and his word, are made plain. but of hi

se the enemy of freedom, but the heart of the master get any book for free on: www.abika.com 21 that which maketh it possible. and he who would deliver a muscle from its bondage to its bone by severing it rendereth that muscle impotent. moreover hear this word: as a muscle is vain, except it be rightly ordered, so also is thy work to be made easy by uniting thyself to the work of the master, even therion, whose true will it is to bring each man's work to its perfection. to this end hath he proclaimed his law; so also to that end, which is also thine, do thou add thy little strength to his great might. as it is written: and blessing and worship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye shall turn not back for any. whi

ALEISTER CROWLEY THE I CHING

, carve, etch, mould, build as he will: to dress as he will. 4. man has the right to love as he will "take your fill and will of love as ye will, when, where, and with whom ye will- al. i. 51. 5. man has the right to kill those who would thwart these rights "the slaves shall serve- al. ii. 58 "love is the law, love under will- al. i. 57. aleister crowley ve- al. ii t "the i ching" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathemat

losopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the ap

ine number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: thine answer from the tao. 19. if thou dost not understand, and are bewildered by doubts and questions concerning the forces of this divination: thou mayest read in "magick" where the master therion hath made discourse upon the subject by his understanding of the tao. abrahadabra a(rgenteum) a(strum) publication in class b 1 khien lingam of lingam- khien originating from the term, piercing advantageous, right and firm. the dragon lurks: it is no time to act. the dragon's in the field: now make thy pact. be active, watchful, using care and tact. the dragon leaps; a bursting cataract. t

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ese gaps were intended to be filled by hand-written symbols and foreign letters not available on the typewriter used to prepare the ts. they are in a variety of hands, sometimes missing altogether. the accuracy of these interpolations is very high, but not certain. l i b e r a l vel l e g i s sub figura ccxx as delivered by (lxxviii) xciii unto dclxvi with a commentary by t h e b e a s t- to mega therion 666 (part i, comment to chapter i) copyright (c) o.t.o. in the first edition this book is called l. l is the sacred letter in the holy twelve-fold table which forms the triangle that stabilizes the universe. see "liber 418. l is the letter of libra, balance, and 'justice' in the taro. this title should probably be "al "el, as the 'l' was heard of the voice of aiwaz, not seen "al" is the tr

t- hadit- ra-hoor-khuit triad. this last sentence of this paragraph is in a sense the sum of this whole book; for it is the threefold book of law. it is therefore the message of the beast, his word as a magus that he must utter. it will be well therefore to reprint the substance of the message which he first promulgated on his formal initiation into that grade. liber ii. the message of the master therion "do what thou wilt shall be the whole of the law "there is no law beyond do what thou wilt" thelema- thelema- means will. the key to this message is this word- will. the first obvious meaning of this law is confirmed by antithesis "the word of sin is restriction" again. thou hast no right but to do thy will. do that, and no other shall say nay. for pure will, unassuaged of purpose, deliver

mes to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisarb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should not be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will with (a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be god's wil

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e the sanskrit "word" familiar to most students (see book 4 part iii. ha is a way of spelling the letter whose value is 5 so that it shall add to 6. this uniting the 5 and the 6 is a symbol of the great work. send complaints to memoria@memoria.ex baphomet xir liber xv book 15 o. t. o. ecclesiae gnosticae catholicae canon missae edited from the ancient documents in assyrian and greek by the master therion crowley composed the o.t.o. gnostic mass on a visit to moscow in 1915 e.v. it is the central ritual of the o.t.o, public and private. he gave it its first publication in new york in the international several years later. variant versions subsequently appeared in the equinox iii(1 (detroit: universal, 1919) and in magick in theory and practice (paris: lecram, 1929. this edition of the gnost

in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with thumb between index and medius. at ordinary mass it is only necessary to commemorate those whose names are italicized, with wording as is shown) laotze and siddartha and krishna and tahuti, mosheh, dionysus, mohammed and to mega therion, with these also hermes, pan, priapus, osiris and melchizedek, khem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with m

BLACK WITCHCRAFT

s one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to

in yatuk dinoih, i have presented a system coherent with cainite workings based on the isolated spirit as embodied in the flesh of the initiate, being as represented as paitisha, the rite of zohak and other workings within the grimoire. the spirit of baphomet or the sabbatic goat, the god of witches is revealed thus as cain himself, the bestial god who has shed the flesh to the daemon head of the therion formed witch-god or goddess. once one has began the process of separation, ignorance falls away as clay burnt with blackened flames, the spirit lifts up to dance in twisted widdershins forms, the body and shadow and light copulate to the musick of jubal cain and the sabbat circle is complete. foundations of skir-hand witchcraft the suggestions of the foundation of sorcery and cunning craft

d the blood line of the cunning were born. it is suggested in some jewish lore that the daughters of cain were the ones to seduce or copulate with the fallen angels, the watchers. it is beginning with the watchers that the balanced aspects of angelic and satanic magick are found it is the very atavistic depths in which this bloodline still rests deep within our psyche, along with the serpents and therion-atavisms within our flesh. the book of enoch, translated from the ethiopian by r.h. charles, in the 69th chapter, presents the names and therein sorcerous essence of the luciferian angels, who are the very foundation of the arte of magick. the mentioned watchers who descended again to earth were: samjaza, artaqifa, armen, kokabel, turael, rumjal, danjal, neqael, baraqel, armaros, batarjal

rsuing, a level of skill which is almost sensed rather than learned. here can be understood as the calling of witch blood of our father the devil, by cain and tubal cain, witch initiator of the blackened forge and his mother lilith-az, does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep f

hurch and goes on to described horrific rites of cursing. another section mentions witches wearing the skin of wolves to transform themselves. this is a process of atavistic resurgence and is still practiced today, while in the affirmation of the devil is a deeper association to self-deification and the recognition of the conscious mind; the lycanthropy practiced is the atavistic summoning of the therion shades within the body and mind. in summary skir-hand witchcraft can be seen as a rational and strengthening practice; that dedication requires more than curiosity and the results and benefits are known to those who are willing to 11 instinctually dedicate themselves. the current of luciferian sorcery is a powerful and multicultural gnosis; it speaks to those who may hear it and uplifts th

BLUE EQUINOX

background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of the master therion, represents the soul of the new aeon, whose word is do what thou wilt; for the satyr is the true nature of every man and every woman; and every man and every woman is a star. the shepherd and the nymph in the background represents the spontaneous outburst of the music of sound and motion caused by the release of the children of the new aeon from the curse of the dogma of original sin, and

a master of the temple. this is the only parallel, for beauty of ecstasy, to liber lxv. liber xxvii. vel trigrammaton. it describes the course of creation under the figure of the interplay of three principles. this book corresponds to the stanzas of dzyan. liber dcccxiii. vel ararita. this book describes in magical language a very secret process of initiation. liber ii. the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a

of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hs

the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox 14 order; he has given eighteen years to the critical study of this masterpiece. liber xxi. the classic of purity: by ko hsuen. a new translation from the chinese by the master therion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master

herion. liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems. liber cccxxxiii. the book of lies, falsely so called: with an extended commentary by the master therion. this book contains some of the most valuable mystic epigrams ever written, and also some very important secret rituals. it is the official text-book of a.a. for .babes of the abyss. liber xv: the canon of the mass, according to the gnostic catholic church, which represents the original and true pre-christian christianity. liber li. the lost continent. an account of the continent of atlant

form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of the attainment of a master of the temple: given in full detail by frater o.i.v.v

structure of the mind. a treatise on psychology from the mystic and magical standpoint. its study will help the aspirant to make a detailed scientific analysis of his mind, and so to learn to control it. liber ccclxv. the preliminary invocation of the goetia so-called, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. liber mcclxiv. the greek qabalah. a complete dictionary of all sacred and important words and phrases given in the books of the gnosis and other important writings both in the greek and the coptic. numerous other instructions are in course of preparation, and will be announced in due course. a

this book is the foundation of the new on, and thus of the whole of our work. the equinox, vol i. nos i-x. the standard work of reference in all occult matters. the encyclopaedia of initiation. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practice (4) the law. liber ii. the message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series

e book of the dead. a collection of egyptian magical rituals. dogme et rituel de la haute magie, by eliphas levi. the best general textbook of magical theory and practice for beginners. written in an easy popular style. the book of the sacred magic of abramelin the mage. the best exoteric account of the great work, with careful instructions in procedure. this book influenced and helped the master therion more than any other. the goetia. the most intelligible of all the medi val rituals of evocation. contains also the favourite invocation of the master therion. curriculum of a.a. 21 erdmann.s .history of philosophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mystic

curriculum of a.a. 27 course ii the basis of our whole work is the book of the law. it is essential for every probationer to study this book and those which are directly connected with it, as commentaries: liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber ii. the message of the master therion. explains the essence of the new law in a very simple manner. liber dcccxxxvii. the law of liberty. a further explanation of the book of the law in reference to certain ethical problems. liber cl. de lege libellum. a further explanation of the law, with special reference to the powers and privleges conferred by its acceptance. liber cxi (aleph. the book of wisdom or folly. an extended and

i. the law of liberty. a further explanation of the book of the law in reference to certain ethical problems. liber cl. de lege libellum. a further explanation of the law, with special reference to the powers and privleges conferred by its acceptance. liber cxi (aleph. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. liber x. liber porta lucis. this book is an account of the sending forth of the master by the a.a. an an explanation of his mission. liber tzaddi vel hamus hermeticus sub figur xc. an account of initiation, and an indication as to those who are suitable for the same. the equinox 28 liber cdxviii. liber xxx rum vel s culi, being of the angels of the thirty aethyrs the vi

ollege differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will possess a thorough knowledge of all these courses, and present a thesis of his own, as a general epitome of his own attainment as reflected in the sphere of the mind. love is the law, love under will. liber ii the message of the master therion v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad cancellarius 41 liber ii the message of the master therion (all quotations in this message are from liber ccxx, the book of the law .do what thou wilt shall be the whole of the law .there is

es to the same thing in the end. the obvious practical task of the magician is then to discover what his will really is, so that he may do it in this manner, and he can best accomplish this by the practices of liber thisharb (see equinox i, vii, 105) or such others as may from one time to another be appointed. it should now be perfectly simple for everybody to understand the message of the master therion. thou must (1) find out what is thy will (2) do that will with (a) one-pointedness (b) detachment (c) peace. then, and then only, art thou in harmony with the movement of things, thy will part of, and therefore equal to, the will of god. and since the will is but the dynamic aspect of the self, and since two different selves could not possess identical wills; then, if thy will be god.s wil

e, he remains in the current of life, without the safeguard of an absolute external retirement and renunciation, such as is advocated by eastern teachers. but in the way of the a.a. externals are of less account than essentials, and v.i.o. was under the guidance and guardianship of an order whose omniscience is impeccable, and its ward sure (to be continued) liber ccc khabs am pekht an epistle of therion 9 =28, a magus of a.a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. achad

of thelema an epistle written to professor l. b. k. who also himself waited for the new on, concerning the o.t.o. and its solution of divers problems of human society, particularly those concerning property, and now reprinted for general circulation. my dear sir. do what thou wilt shall be the whole of the law. i was glad to receive your letter of inquiry with regard to the message of the master therion. it struck you naturally enough that on the surface there is little distinction between the new law and the canon of anarchy; and you ask .how is the law to be fulfilled in the case of two boys who want the same orange. but since only one boy (at most) can eat the orange, it is evident that one of them is mistaken in supposing that it is essential to his will to eat it. the question is to

DIABOLUS

arly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we find the manifestation of the adversary in a universal and initiatory role. the modern magician and sorcerer must be willing to focus on the beneficial and useful aspect

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

afted into the german army. he served as a reserve officer and was awarded the iron cross, both first and second class, possibly for intelligence activity in regards to russia. after the war germer joined the publishing firm barth verlag in munich as a manager. in the early 1920 he worked with tranker, a member of the oto in the publication of several short works by crowley, including der meister therion: eine biographische nachricht (1925. by this means germer became acquainted with crowley and moved to england, where he worked publishing crowley s writings. also with the help of martha kuntzel, a former theosophist, he founded thelema- verlag in leipzig to publish german translations of crowley s books. in 1935, on a visit to leipzig, he was arrested by the nazi government, which was in

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

stian, paul. the history and practice of magic. 2 vols. london: forge press, 1952. christopher, milbourne. the illustrated history of magic. new york: thomas y. crowell, 1973. reprint, london: robert hale, 1975. panorama of magic. new york: dover, 1962. crow, w. b. a history of magic, witchcraft& occultism. london: aquarian press, 1968. reprint, london: abacus, 1972 [crowley, aleister] the master therion. magick in theory and practice. paris, 1929. reprint, new york: castle books, n.d. rev. ed. magick. edited by john symonds and kenneth grant. london: routledge& kegan paul, 1973. reprint, new york: samuel weiser, 1974. ennemoser, joseph. the history of magic. 2 vols. london, 1854. reprint, new hyde park, n.y: university books, 1970. freedland, nat. the occult explosion. new york: g. p. put

FRATER U D PRACTICAL SIGIL MAGIC

power over it. pragmatic magic, which developed in the anglo-saxon realms, completely tidied up this concept.6 often crowley's revolt in the golden dawn.at first in favor of but soon against mathers.is seen as the actual beginning of modern magic. it would certainly not be wrong to say that crowley himself was an important supporter of pragmatic thought in modern magic. but in the end, the master therion preferred to remain within the hierarchical dogmatic system due to his aiwass-revelation in liber al vel legis. his key phrase gdo what thou wilt shall be the whole of the law. love is the law, love under wil1' as well as his whole thelemic concept, prove him a dogmatic magician. austin osman spare and his theory of sigils/ 5 not so austin osman spare. he seems to derive from the individua

L 001

next row of asterisks must accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* the master therion liber b vel magi sub figura i 00. one is the magus: twain his forces: four his weapons. these are the seven spirits of unrighteousness; seven vultures of evil. thus is the art and craft of the magus but glamour. how shall he destroy himself? 0. yet the magus hath power upon the mother both directly and through love. and the magus is love, and bindeth together that and this in his conjurati

L 002

ust accompany all copies made of this file. in particular, this paragraph and the copyright notice are not to be deleted or changed on any copies or print-outs of this file. with these provisos, anyone may copy this file for personal use or research. copies may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber ii the message of the master therion this epistle first appeared in the equinox iii(1 (detroit: universal, 1919. the quotations are from liber legis--the book of the law--h.b``do what thou wilt shall be the whole of the law``there is no law beyond do what thou wilt``the word of the law is velhma' velhma--thelema--means will. the key to this message is this word--will. the first obvious meaning of this law is confirmed by anti

LIBER ALEPH

among the greater hills and the lesser hills and through the ramparts of the hills and through the plains, and water at the mouth thereof when it leaps forth into the mighty sea, yea, into the mighty s sliber a vel cxi l i b e r a l e p h v e l c x i the book of wisdom or folly in the form of an epistle of 666 the great wild beast to his son 777 being the equinox volume iii no. vi. by the master therion (aleister crowley) an lvii sol in 0 0. 0. libra september 23, 1961 e.v. 6.19 a.m. celepha s press ulthar- sarkomand- inquanok- leeds first published king.s beach, california: thelema publishing, 1962 e.v. corrected edition, york beach, maine: samuel weiser, 1991. this electronic edition (based on the 1991 printing) issued by celepha s press, somewhere beyond the tanarian hills, 2004 e.v. l

201 zs de veritate rerum mensurenda 202 zt de aphorismo ubi dico: omnia sunt 203 zu de ratione huius epistol scribend 204 zf de natura huius epistola 205 zc de modo quo hanc epistolam scripsi 206 zy de sapientia et stultitia 207 zw de oraculo summo 208 liber aleph cxi. the book of wisdom or folly. an extended and elaborate commentary on the book of the law, in the form of a letter from the master therion to his magical son. this book contains some of the deepest secrets of initiation, with a clear solution of many cosmic and ethical problems .pr monstrance of a.a. equinox iii (1) liber aleph, the book of wisdom or folly was intended to express the heart of my doctrine in the most deep and delicate dimensions [it] is the most tense and intense book that i have ever composed. the thought is

LIBER CCC KHABS AM PEKHT

. let him then add a comet to the picture; he may find, perhaps that the path of this comet may assist him to expand the sphere of his mental vision until it include a star. and thus, gathering one star after another, let his contemplation become vast as the heaven, in space and time ever aspiring to the perception of the body of nuit; yea, the body of nuit oliber ccc khabs am pekht an epistle of therion 9 =28, a magus of a a, to his son, being an instruction in a matter of all importance, to wit, the means to be taken to extend the dominion of the law of thelema throughout the whole world. v a a publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pramonstrator p. imperator pro coll. ext. achad c

LIBER LIBRAE

e of the hermetic order of the golden dawn, titled gon the general guidance and purification of the soul. h the g.d. version may be studied in regardie (ed, the golden dawn and the complete golden dawn system of magick. gliber libra h was first published in equinox i (1) and reprinted in gems from the equinox and equinox iii (10, in the latter case with a questionable author credit to gthe master therion. h key entry &c. by frater t.s. for celephais press/ n.i.w.g. this e-text last revised 13.06.200t the paradigmal pirate (liber lll& liber ventum) by joshua wetzel (aka frater ratatosk) stafford, england the paradigmal pirate by joshua wetzel second edition c 2006 all rights reserved, including the right to reproduce this book, or portions thereof, in any form. the right of joshua wetzel to

LIBER SAMEKH

fact have been summarized by yorke from samekh, rather than copied from any crowley ms. notes. in the gpramonstrance of a a h in equinox iii (1, we find listed among the forthcoming official publications: liber ccclxv. the preliminary invocation of the goetia socalled, with a complete explanation of the barbarous names of evocation used therein, and the secret rubrick of the ritual, by the master therion. this is the most potent invocation extant, and was used by the master himself in his attainment. 365 might have been chosen as the number of abrasax. the same description appeared in the list of gofficial publications of a a h in appendix i of magick in theory and practice, but the number was given there as gliber ccclxv vel cxx. h the latter numeration (120 ]ms, samekh gin full h) was ap

LIBER V

ra, crying, hadit! 3. let him, retracing the line, touch the centre of his breast an cry ra-hoor-khuit! the horizontal components of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying, therion! 4. let him draw his thumb from left to right across his breast, at the level of the sternum. 5. let him touch the svadistthana, and the muladhara chakkra, crying, babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let

arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards and the fingers clenched, rest at the junction of the thighs (attitude of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry, therion! 14. let him give the sign called vir, the feet being together. the hands, with clenched finger and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i, iii. 15. proceeding as before, let him make in the west the averse pentagram whereby water is

LIBER V VEL REGULI

liber v vel reguli 3. let him, retracing the line, touch the centre of his breast, and cry ra-hoor-khuit! the horizontal component of the enchantment. 1. let him touch the centre of his forehead, his mouth, and his larynx, crying aiwaz! 2. let him draw his thumb from right to left across his face at the level of the nostrils. 3. let him touch the centre of his breast, and his solar plexus, crying therion! st 4. let him draw his thumb from left to right across his breast at the level of the sternum. 5. let him touch the sv.dis.t.h.na. and the m.l.dh.ra cakra, crying babalon! 6. let him draw his thumb from right to left across his abdomen, at the level of the hips (thus shall he formulate the sigil of the grand hierophant, but dependent from the circle) the asseveration of the spells. 1. let

arm, which is horizontally extended in the line joining the shoulders. let his left hand, the thumb extended forwards, and the fingers clenched, rest at the junction of the thighs (attitudes of the gods mentu, khem, etc. 12. let him proceed as before; then in the east, let him make the averse pentagram that invoketh earth (taurus. 13. let him point his wand to the centre of the pentagram, and cry therion! i 14. let him give the sign called vir, the feet being together. the hands, with clenched fingers and thumbs thrust out forwards, are held to the temples; the head is then bowed and pushed out, as if to symbolize the butting of an horned beast (attitude of pan, bacchus, etc (frontispiece, equinox i(3).3 15. proceeding as before, let him make in the west the averse pentagram whereby water

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

iness throughout most of theancient non-western world. its symbol is used today in medicine, and other healing professions, and itslive descendants are hailed as sacred and used in everything from cancer drugs to sex potions. serpentwas worshiped in ancient babylon, mexico, egypt, as well as many other places all over the world. the following passage is written by soror ourania (from thelemix and therion rising) from thegnostic point of view. appendix e: dragons and serpents304atlantis, alien visitation, and genetic manipulation the word naga is rooted in sanskrit and means serpent [further meanings from the sanskrit-english dictionary by monier-williams: m. not moving, a mountain (in atharva v eda; the number 7(because of the 7 principal mountains; any tree or plant (in mahabharata; the s

MOTTA MARCELO THE COMMENTARIES OF AL

may go strange ways. those whose will is difficult, or likely to affect their fellow men more than others, may expect hardship in proportion to the weight and scope of their purpose in life. witness his own life! 44. for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect. the best commentary to this verse is to be found in liber ii, the message of the master therion. this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to liber lxv, ii, 24, and to the tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a school-boy or a shopkee

work for mankind in spite of himself "choronzon" is that influence that destroys the ego which is precisely what the aspirant to true initiation desires. students are advised to read liber 156 with extreme care, and to consult liber 418, the tenth aethyr, which describes the circumstances in which choronzon manifests itself, and the attitude that forces choronzon to obey. babalon is the woman as therion is the man. we are all man and woman inside ourselves. the concept of woman as an entity that shuts itself is the product of the fear that the "black brothers" have of the universe. who bows to the tabu of incest, or who fears love, tends to visualize the "mother" as "pure "virgin "untouchable "untouched" this concept is partial and erroneous. there are two ways in which a substance may be

themselves, refuse to become open to the influence of their fellowmen, to the influence of the whole, pan. any form of sexual intercourse is permissible. any occasional voluntary abstention is understandable. but the laying down of rules of sexual behavior, or abstention of a healthy attraction due to prejudices of race, caste, or religion, are an abomination against beauty and love, babalon and therion, woman and man. love is the law, love under will. 53. fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. but i will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but i lift thee up. yes! i was frightened when the god of things as they ough

THE BLACK LODGE

eans that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and sisters, these disparate elements are in balance, then must you annihilate them in combination, which is bliss; 0=2. thus only may you enter the stream of life to emerge as the virgin of al. blessings, peace and silence in the name of our lord to mega therion and in the name of our seven times holy lady babalon love is the law, love under will. the black lodge lesson 4 dear sisters and brothers in the name of the initiator augmn do what thou wilt shall be the whole of the law. let us sum up that which we learned in the third part of this document: we learned that the black lodge creates false initiatic movements or they stimulate faith in false

will kill as surely as chastity and cowardice (the one is death to the body and the other is death to the spirit) this is the dichotomy of this particular time in the existence of our planet. these conditions may change with time but they will not change if there is no one left to change them. this is our challenge and our test of fire. blessings, peace and silence in the name of our lord to mega therion and in the name of our seven times holy lady babalon love is the law, love under wiot1 t h e b o o k o f p l e a s u r e (self-love) the psychology of ecstasy by austin osman spare an iv12 sol 15 leo, luna 6 taurus dies veneris friday, august 06, 2004 e.v. this digital edition was created especially for initiates of the order of phosphorus by frater a.s.a. iv, for the purpose of education

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

feelings, or sensations from one person s mind to another s without the use of speech, writing, signs, or symbols. theory of evolution the biological theory of the complex process of living organisms, how they change and evolve from one generation to another or over many generations. therianthropic used to describe a mythological creature that is half human and half animal. coined from the greek therion, meaning small wild animal, and anthropo, meaning human being. totem an animal, bird, plant, or any other natural object that is revered as a personal or tribal symbol. transference the process of change that happens when one person or place is transferred to another. transience a state of impermanence, or lasting for only a brief time. remaining in a place only for a short time, or the br

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

g to decay, usually indicating a foul odor. from the latin stem, putr, meaning rotten, plus facere, to make. sauropod any of various large semi-aquatic plant-eating dinosaurs that had a long neck and tail and a small head. from the suborder sauropoda, a latin word meaning lizard foot. therianthropic used to describe a mythological creature that is half human and half animal. coined from the greek therion, meaning small wild animal, and anthropo, meaning human being. wiccan someone who is a witch, a believer or follower of the religion of wicca. zoology the scientific branch of biology that studies animals in all their characteristics and aspects. from the greek zoologia, literally the study of life and from zolion, or life form. 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

feelings, or sensations from one person s mind to another s without the use of speech, writing, signs, or symbols. theory of evolution the biological theory of the complex process of living organisms, how they change and evolve from one generation to another or over many generations. therianthropic used to describe a mythological creature that is half human and half animal. coined from the greek therion, meaning small wild animal, and anthropo, meaning human being. totem an animal, bird, plant, or any other natural object that is revered as a personal or tribal symbol. transference the process of change that happens when one person or place is transferred to another. transience a state of impermanence, or lasting for only a brief time. remaining in a place only for a short time, or the br

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

eelings, or sensations from one person fs mind to another fs without the use of speech, writing, signs, or symbols. theory of evolution the biological theory of the complex process of living organisms, how they change and evolve from one generation to another or over many generations. therianthropic used to describe a mythological creature that is half human and half animal. coined from the greek therion, meaning small wild animal, and anthropo, meaning human being. totem an animal, bird, plant, or any other natural object that is revered as a personal or tribal symbol. transference the process of change that happens when one person or place is transferred to another. transience a state of impermanence, or lasting for only a brief time. remaining in a place only for a short time, or the br

THE WITCH CULT OF ZOS VEL THANATOS

the witches in the astral plane, mature and well worn. the falling flesh is all ecstasy- that by casting the circle and going forth into the sabbat of spirit can we then begin to learn of ourselves and the very potential we hold. the four flying witches is a gateway of lust and deep set desire; this would belong to the instance of the celestial or luciferian sabbat; the spirit does not regress to therion form, rather remains and seeks the element air to guide inspiration. this is the aethyr of the liberated spirit, the luciferic guide to the emerald crown of the lion serpent. when thy seed spills, invigorate it in the name of the moon and the sun. when one goes forth to the sabbat, allow no restrictions to hinder you, listen to your guide and familiars which are the very messengers of the

THE SECRET RITUALS OF THE OTO

its founder, who was also the publisher of a periodical entitled, bl tter fur lebenskunst. grosche claimed to be a thelemite, and frequently expressed his admiration for crowley. his claims, however, were not taken seriously by germer, who wrote: grosche s manipulations are beginning to become more suspicious. in the june issue of his bl tter fur lebenskunst he prints a childish report of crowley therion, makes him even obtain an audience with the dalai lama and other silly things. in the july issue he discloses his game, or the game of those occult forces behind him, more openly. he talks of, thelemists while, thelemites should be and always has been, thelemiten. the foremost law of the thelemists will be, thou shalt not kill, cf. liber oz! i have no idea of the origin of the thelemistic

tuals%20of%20the%20o.t.o/appendix.html [12/28/2001 2:06:04 pm] sroto_notes 1. legis jugum the yoke of the law; libertas evangelii the freedom of the gospel. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note1.html [12/28/2001 2:08:40 pm] sroto_notes 2. until 1929 and the publication of magick in theory and practice it was not generally known that the master therion and aleister crowley were the same person. file//c /documents%20and%20settings/michael/my.%20secret%20rituals%20of%20the%20o.t.o/note2.html [12/28/2001 2:08:52 pm] sroto_notes 3. the united grand lodge the governing body of english masonry was, and is, of more than insular importance. to fall out with it would have been to conflict with the majority of masonic groups throughout the world

WORKING CEPHALOEDIUM VERSION 1

i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colou rs and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he st ood in the 6th degree of the sign sagittarius, whose letter hath the value of 6 0, the moon being in the 16th degree of the sign cancer whose letter hath the v alue 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 t he supreme holy king of ireland, iona and all the britains that are in the sanc tuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place o f the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of t he knights of the holy ghost, grand master of the knights of the temple, eidolo n of the rosy cross, alastor the destroyer

e noon with him in the zenith, sextile to venu s jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operatio n go aright. immediately was the beast inspired to a writing mercurial, a sati re upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; al ostrael, the scarlet woman& genesthai odegree= 0square 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

ng 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 with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `l

WORKING CEPHALOEDIUM VERSION 2

vil. i will therefore obtain a vision of this card, and paint it upon a panel of mahogany wood, with the proper colours and forms. now on the day of the sun, in this the sixteenth year of the aeon, when he stood in the 6th degree of the sign sagittarius, whose letter hath the value of 60, the moon being in the 16th degree of the sign cancer whose letter hath the value 8, did the beast 666 to mega therion a magus of a. a. baphomet 729 the supreme holy king of ireland, iona and all the britains that are in the sanctuary of the gnosis xth degree o.t.o, avatar of bacchus diphues in the place of the xith degree o.t.o, logos of the aeon of ra hoor khuit, grand master of the knights of the holy ghost, grand master of the knights of the temple, eidolon of the rosy cross, alastor the destroyer spir

fore noon with him in the zenith, sextile to venus jupiter& saturn. in furtherance whereof, at eleven of the night of monday, did the beast work under the scarlet woman his word, to make the great operation go aright. immediately was the beast inspired to a writing mercurial, a satire upon the fish& thus wrote he some 14 or 15 hours. the oath of the cephaloedium working. hear all that we, to mega therion 9degree= 2square a'.a. the beast; alostrael, the scarlet woman& genesthai odegree= 0square 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. 66

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