Michael Wynn's Occult Reference Library
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ry honored hierophant, all present are initiated members" hierophant (gives the sign of the enterer, but not the sign of the silence to the west "let the number of officers of the grade and nature be proclaimed, for by names and images are all powers awakened and re-awakened (hierophant now gives the sign of silence) hierophant "honored hiereus, remind us of the chief officers" hiereus "there are three chief officers, the hierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are

ierophant, the hiereus, and the hegemon" hierophant "is there any peculiarity in these names" hiereus "they all commence with the letter 'h" hierophant "and of what is this letter a symbol" 26 hiereus "of life, because the letter h is our mode of representing the ancient greek aspirant or breathing, and breath is evidence of life" hierophant "how many lesser officers are there" hiereus "there are three: the kerux, stolistes and dadouchos and in addition, the sentinel. the sentinel, armed with a lethal weapon, guards the temple, keeps out intruders, and prepares the candidate" hierophant "dadouchos, your station and duties" dadouchos "my station is in the south to symbolize heat and dryness. my duties include the fires of the temple and incense, and to consecrate the hall and those present

left. the kerux goes to the northeast, followed by the hegemon, the hiereus with the banner of west and sword, followed by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28

l of the path of darkness" hegemon "by command of the very honored hierophant, i remove the bonds of darkness. go forth now into the light" hierophant "let the mystical circumambulation take place on the pathway of light (kerux leads the way followed by the hegemon, the candidates, the hiereus, stolistes and dadouchos, in that order. the kerux, stolistes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the threefold cord bound about your waist was the image of the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narr

the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created beings arise from darkness and obscurity. on the altar is the white triangle to be in the image of immortal light, that triune light which moved in darkness and formed the world out of darkness. there are always in all things two contending forces and always one uniting them. these three have their image in the threefold flame of our being, and the threefold wave of the sensual world" hierophant (faces east, forms himself in a cross "glory be to thee, father of the undying for thy glory flows out rejoicing to the ends of the earth" hierophant (turns back around "the red cross above the white triangle represents the unfolding of light. at its east, south, west, and north angl

0 0 INITIATION CEREMONY

ed. hiero: very honoured hiereus, assure yourself that all present have witnessed the golden dawn. hiereus: fraters and sorors of the order of the golden dawn in the outer give the signs of a neophyte. all give the sign of a neophyte. hiereus (salute) very honoured hierophant all present have been so honoured. hiero: very honoured hiereus, how many chief officers are there in this grade? hiereus: three, very honoured hierophant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are th

ant. namely, the hierophant hiereus and hegemon. hiero: is there any peculiarity in these names? hiereus: they all commence with the letter h. hiero: of what is this letter the symbol? hiereus: of life, because the character h is one mode of representing the ancient greek aspirate; breathing and breath, are the evidence of life. hiero: how many assistant officers are there in this grade? hiereus: three, besides the sentinel, namely, the kerux, the stolistes, and dadouchos. hiero: the situation of the sentinel? hiereus: without the portal of the hall. hiero: his duty? hiereus: armed with a sword to keep out intruders, into prepare the candidate. hiero: frater dadouchos, your situation? dad: in the south, very honoured hierophant, to symbolize heat in dryness. hiero: your duty? dad: i attend

consecrate with water hiero: frater dadouchos i command you to purify the hall and the members by fire. dad (circumambulates, saying) i consecrate with fire. heg: goes to the north and faces east. hiero: rises with sceptre and banner. hiero: let the mystic circumambulation take place in the path of light kerux begins then hegemon, hiereus, other members and stolistes and dadouchos last. they pass three times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the

ars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical

the south. the altar is black because, unlike divine beings who unfold in the element of light, the fires of created brings arise from darkness and obscurity. on the altar is a white triangle to be the image of that immortal light, that triune light, which moved in darkness and formed the world of darkness and out of darkness. there are two contending forces and one always uniting them. and these three have their image in the three-fold flame of our being and in the threefold wave of the sensual world. hiero: stands in the form of cross, saying: hiero: glory be to thee, father of the undying. for thy glory bows out rejoicing, to the ends of the earth! hiero: he reseats himself. hiero: the red cross above the white triangle, is an image of him who was unfolded in the light. at its east, sou

1 10 INITIATION CEREMONY

the temple with water and with fire. kerux: advances between the pillars. stol: moves to north side of black pillar. dad: moves to south side of white pillar. kerux: stol: dad: move together to the center of the hall and face east. all salute. dad: makes sign of the cross with censer and swings forward 3 times and says: i consecrate with fire. stol: makes cross with cup, and sprinkles with water three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and

n of the head of the ox- spirits of earth, adore adonai! hiero: returns sword to hiereus and takes mitre-headed sceptre from hegemon and makes cross in the air, saying: hiero: in the names and letters of the great northern quadrangle, spirits of earth, adore adonai! hiero: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns

ro: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation

llotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero: invests neophyte with the sash, and points out the three portals, saying: hiero: the three portals facing you in the east, are the gates of the paths leading to the three further grades, which with the zelator and the neophyte forms the first and lowest order of our fraternity. furthermore, they represent the paths which connect the tenth sephirah malkuth with the other sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the re

, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is especially referred to the element of earth, and therefore, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

he hunts the trail of his german gods and heroes; the glee with which he bags a new goddess, elf, or swan-maid; and his indignation at any poaching celt or slav who has spirited away a mythic being that was german born and bred" ye have taken away my gods, and what have i more" the present translation of the deutsche mythologie will, like the last (fourth) edition of the original, be published in three volumes; the first two of which, and part of the third, will contain the translation of grimm's text, and the remainder of the third volume will consist of his own appendix and a supplement. the author's second and third editions (1844 and 1854) were each published in 2 vols, accompanied by an appendix consisting, first, of a short treatise on the anglo-saxon genealogies, and secondly, of a

m.h.g. got, m.l.g. god; and here there is a grammatical remark to make. though all the dialects, even the norse, use the word as masculine (hence in o.h.g. the ace. sing, cotan; i do not know of a m.h.g. goten, yet in gothic and 0. norse it lacks the nom. sing, termination(-s -r) of a masc. noun, and the gothic gen. sing, is formed guffs w^ithout. the connecting vowel i, agreeing therein with the three irreg. genitives mans, fadrs, br6(5rs. now, as o.h.g. has the same three genitives irreg, man, fatar, pruodar, we should have expected the gen. cot to bear them company, and i do not doulit its having existed, though i have nowhere met with it, only with the reg. cotes, as indeed mannes and fateres also occur. it is more likely that the sanctity of the name had .preserved the oldest form inv

. uses hlothe immolare, woc^amadh^ the gl. hrab. 954: laclia, plostar, is incomplete; in gl. ker. 45. diut. 1, 166" it stands: bacha sacriticat, ploastar jiloazit, or zepar plozit; so that it is meant to translate only the lat. verb, not the subst. bacha j^akxri. or perhaps a better reading is' bachat' for bacchatur, and the meaning is' non sacriticat^ landn. 1,2: blotaci hrafna jn-ia, worshipped three ravens, who were going to show him the road; so, in sasm. 141% a l)ird demands that cow.s be sacriticed to him; the victim itself is on. hlot, and we are told occasionally: feck at bloti, ak bloti niiklu, offered a sacrifice, a great sacrifice, landn. 2, 29. sacrifice. 37 lihamina.blotelsd holocaustum, molbech's ed. pp. 171. 182. 215. 2-1'j. also the o.swed. uplandslag, at the very beginning

ings have by their nature an occasional and fitful character, while those performed to the propitious deity readily pass into periodically recurring festivals. there is a third species of sacrifice, by which one seeks to know the issue of an enterprise, and to secure the aid of the god to whom it is presented (see suppl. divination however could also be practised without sacrifices. besides these three, there were special sacrifices for particular occasions, such as coronations, births, weddings and funerals, which were also for the most part coupled with solemn banquets. as the gods show favour more than anger, and as men' are oftener cheerful than oppressed by their sins and errors, thankofferings were the earliest and commonest, sin-offerings the more rare and impressive. whatever in th

the shape of a boar. this golden-bristled boar has left his track in inland germany too. according to popular belief in thuringia^ whoever on christmas eve abstains from all food till suppertime, will get sight of a young golden pig, i.e. in olden times it was brought up last at the evening banquet. a lauterbach ordinance (weisthum) of 1589 decreed (3, 369, that unto a court holden the day of the three-kings, therefore in yule time, the holders of farm-steads (hiibner) should furnish a clean goldferch (gold-hog) gelded while yet under milk; it was led round the benches, and no doubt slaughtered afterwards^ so among the welsh, the swine offered to the gods 1 ducange sub v. eccard fr. or. 2, 677. dorows denkm. i. 2, 55. lacomblet 1, 327. grati" 3, 833. sclimeller wtb. 1, 619. 2 gutgesells be

3 8 INITIATION CEREMONY

ore tablet and making therewith the sign of the eagle in the air before it. hiero: in the name of gabriel, the great archangel of water, and in the sign of the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knoc

rms through its vast abysses, ever whirling forth in illimitable radiation. they are intellectual conceptions from the paternal fountain, partaking abundantly the brilliance of fire in the culmination of unresting time. but the primary self-perfect fountain of the father poured forth these primogenial ideas. these being many ascend flashingly into the shining worlds, and in them are contained the three supernals. because it is the operator, because it is the giver of life-bearing fire; because it filleth the life producing bosom of hecate; and it instilleth into the synoches the enlivening strength of fire, embued with mighty power. the creator of all formed the world, and there was a certain mass of fire and all these self- operating he produced, so that the kosmic body might be completel

hts and then conducts candidate to foot of hierophant's throne, and hands theoricus the solid triangular pyramid. hiero: the solid triangular pyramid is an appropriate hieroglyph of fire. it is formed of 4 triangles, 3 visible and one concealed, which yet use the synthesis of the rest. the 3 visible triangles represent fire solar, volcanic and astral, while the 4th represents the latent heat. the three words aud, aub, aur refer to the three conditions of heat, aud, active; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is ther

r, pluto and typhon. the right hand figure below is anadl, the ruler of the astral light. she is also axiokersa, the third kabir, ceres and proserpina, isis and nephthys. she is therefore represented in a duplicate form and rising from the water. around both these figures dart flashes of lightning. these 3 principal figures form the fire triangle, and further represent fire operating in the other three elements of air, earth, and water. the central lower figure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also

ure with his back turned and his arms extended in the sign of theoricus is arel the ruler of latent heat, he is rising from the earth, as if to receive and absorb the properties of the other three. he is also kasmillos the candidate in the samothracian mysteries, and the horus of egypt. he rises from the rock hewn cubical tomb, and also alludes to the candidate who traverses the path of fire. the three lower figures represent the hebrew letter shin to which fire is especially referred. the 7 hebrew yods allude to the sephiroth operating in each of the planets and to the schem-hamphorasch. hiero: returns to his place. heg: leads theoricus to west. hiereus: comes forward and explains the two sephirotic tablets. hiereus: the tablet before you represents the 10 sephiroth combined in seven pala

4 7 INITIATION CEREMONY

e the tablet, and making therewith the sign leo in the air before it. hiero: in the name of michael the great archangel of fire, and in the sign of the lion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hier

) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees that the practicus is prepared as follows, wearin

ernal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for in the whole universe shineth the triad, over which the monad ruleth. this order is the beginning of all sections. hiereus: for the mind of the father said, that all things should be cut into three whose will assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bo

ill assented, and then all things were so divided. for the mind of the eternal father said into three, governing all things by mind. and there appeared in it the triad, virtue, and wisdom and multiscient truth. hiereus: thus floweth forth the form of the triad being preexistent- not the first essence, but that whereby all things are measured. heg: for thou must know that all things bow before the three supernals. the first course is sacred, but in the midst thereof another, the third aerial which cherisheth earth in fire and the fountain of fountain, and of all the fountains. the matrix containing all, thence abundantly springing forth the generation of multifarious matter. heg: conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elemen

dekagram and dodekagram, together with the two forms of the enneagram and the remaining forms of the heptagram and octogram, which are not so consonant to the planet. the heptagram traced in a continuous figure, reflected from every third point, relates to the 7 planets. the octagram formed of two squares, to the eight lettered name. the two forms of the enneagram refer to the triple ternary. the three forms of the dekagram relate to the duplicated heh, to the ten sephiroth and to malkuth. the three forms of the endekagram are referred to the qlippoth. the four forms of the dodekagram are referred to the zodiac, the three quaternions of angular, succedent, cadent and movable, fixed and common. the 4 triplicities and the 24 thrones of the elders (going to the second tablet) the term polygon

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

ns or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on

e as long as you don't hurt anyone' simple, did i say? it is in practice incredibly hard to harm none, especially if you are seeking promotion, fighting against an injustice or struggling to survive. but it may help you if you remember the other equally vital law of witchcraft, the threefold law. this states that everything you do to others, both good and bad, will be sent back to act on you with three times its intensity and strength. so, if you act always and only with positive intent to help and heal, you will automatically receive all manner of good things and you should become truly wise and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking respon

to the development of agriculture, and the god evolved into the sonconsort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each

ided with peak female fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the forma

d that as late as 1693 in salem, massachusetts, the desire to appropriate land was behind at least some of the mass accusations of witchcraft made at the time. one landowner, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was publi

ABRAMELIN1

magic of abramelin the mage introduction and book i this adobe acrobat edition contains the complete and unaltered text of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, december 6, 1998. i introduction, by s.l. mac gregor mathers. wing perhaps to the circumstance that the indispensable baedecker accords only a three or four line notice to the biblioth que de l'arsenal but few english or american visitors to paris are acquainted with its name, situation, or contents, though nearly all know at least by sight the biblioth que nationale and the biblioth que mazarin. this library of the arsenal, as it is now called, was founded as a private collection by antoine ren voyer d'argenson, marquis de paulny; and w

very thoroughly studied. neither have i ever heard by traditional report of the existence of any other copy.2 in giving it now to the public, i feel, therefore, that i am conferring a real benefit upon english and especially american students of occultism, by placing within their reach for the first time a magical work of such importance from the occult standpoint. the manuscript is divided into three books, each with its separate title page, surrounded by an ornamental border of simple design, in red and black ink, and which is evidently not intended to be symbolical in the slightest degree, but is simply the work of a conscientious caligraphist wishing to give an appearance of cleanness and completeness to the title page. the wording of each is the same: livre premier (second or troisi

ess and completeness to the title page. the wording of each is the same: livre premier (second or troisi me, as the case may be) de la sacr e magie que dieu donna moyse, aaron, david, salomon et d autres saints patriarches et prophetes qui enseigne la vraye sapience divine laiss e par abraham lamech son fils traduite de l hebreu 1458. i give the translated title at the commencement of each of the three books. on the fly-leaf of the original ms. is the following note in the handwriting of the end of the eighteenth century: this volume contains 3 books, of which here is the first. the abraham and the lamech, of whom there is here made question, were jews of the fifteenth century, and it is well known that the jews of that period possessing the cabala of solomon passed for being the best sorc

that period possessing the cabala of solomon passed for being the best sorcerers and astrologers. then follows in another and recent hand: 1 probably the same as gio peccatrix the magician, the author of many manuscripts on magic. 2 since writing the above, i have heard casually that a copy of at least part, or perhaps of the whole, is said to exist in holland. introduction iii volume composed of three parts 1st part 102 pages. 2nd 194 3rd 117 413 june, 1883. the style of the french employed in the text of the ms. is somewhat vague and obscure, two qualities unhappily heightened by the almost entire absence of any attempt at punctuation, and the comparative rarity of paragraphic arrangement. even the full stop at the close of a sentence is usually omitted, neither is the commencement of a

hit behind any of these magicians in political influence, is evident to any one who peruses this work. he stands a dim and shadowy figure behind the tremendous complication of central european upheaval at that terrible and instructive epoch; as adepts of his type always appear and always have appeared upon the theatre of history in great crises of nations. the age which could boast simultaneously three rival claimants to the direction of two of the greatest levers of the society of that era the papacy and the germanic empire when the jealousies of rival bishoprics, the overthrow of dynasties, the roman church shaken to her foundations, sounded in europe the tocsin of that fearful struggle which invariably precedes social reorganisation, that wild whirlwind of national convulsion which engu

ABRAMELIN2

e they not mingled with the foundation of the sacred ministry, whence later arose the mixed qabalah. the arts are principally twelve. four in number, 3, 5, 7, 9, among the numbers in the mixed qabalah. the second is the most perfect one, the which operateth by sign and visions. two of the even numbers, namely 6 and 2, which operate with the stars and the celestial courses which we call astronomy. three consisteth in the metals, and 2 in the planets.3 as to all these arts, the which be conjoined and mingled together: the sacred magic 44 with the sacred qabalah; both he who maketh use of these same, either alone, or mingled with other things which be in no way from the qabalah; and he who seeketh to exercise himself in performing operations with these arts; is alike liable to be deceived by

no other thing than probable4 effects, and they have absolutely no power in spiritual and supernatural things; but if, however, on certain occasions they5 cause you to behold any extraordinary effect, such is only produced by impious and diabolical pacts and conjurations, the which form of science ought to be called sorcery. finally, let us conclude that from the divine mystery are derived these three kinds of qabalah, viz: the mixed qabalah, and the true wisdom, and the (true) magic. we will, therefore, show forth this last, and the manner of becoming its possessors in the name of god and of his celestial court! of abramelin the mage 45 the second chapter. what we should consider before undertaking this operation. e6 have already said what is the science which i7 am to teach you, that is

ich is, that you may enjoy and be able to endure33 the presence and conversation of his holy angels, and that he may deign by their intermission to grant unto you the secret wisdom, so that you may be able to have dominion over the spirits and over all creatures. ye shall do this same at midday before dining, and also in the evening; so that during these two last moons ye shall perform the prayer three times a day, and during this time ye shall ever keep the perfume upon the altar. also towards the end of your oration, ye shall pray unto the holy angels, supplicating them to bear your sacrifice before the face of god, in order to intercede for you, and that they shall assist you in all your operations during these two moons. the man who is his own master34 shall leave all business alone, e

owers and the fruits you can also meditate upon the greatness36 of god. but during the two third and last moons ye shall quit every other matter only permitting your recreation to consist in things spiritual and divine. if ye wish to be participators in the conversation of the angels, and in the divine wisdom, lay aside all indiscreet37 things, and regard it as a pleasure when ye can spare two or three hours to study the holy scripture, because hencefrom ye shall derive incredible profit; and even the less ye are learned, so much the more will ye become wise and clever. it sufficeth that in the performance of your orisons ye shall not give way unto sleep, and that ye shall fail in nowise in this operation through negligence and voluntarily$ the sacred magic 60 the eleventh chapter.38 conce

the mage 65 them that no embarrassment may be caused you thereby, which might distract your attention. in the evening when the sun shall be set, you shall eat but soberly; and then you shall go to rest alone; and you shall live separated from your wife during these days. during seven days shall you perform the ceremonies without failing therein in any way; namely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal and perfumes in the censer, you are to relight the lamp if it be (by that time) extinguishe

ABRAMELIN3

. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command given to the demons, and not to an aspirant for the sacred wisd fthe sacred magic of abramelin the mage book iii translated by s.l. mac gregor mathers the book of the sacred magic of abramelin the mage: book three translated by s.l. macgregor mathers this adobe acrobat edition contains the complete and unaltered text and illustrations of the corresponding sections in the second (1900) edition published by john m. watkins, london. prepared and typeset by benjamin rowe, april 27, 1999. text set in adobe garamond. illustrations set in book antiqua. 120 the third book of the holy magic, which god gave unt

y be said to be entirely consonantal in character, even such letters as aleph, vau, and yod, being rather respectively, a drawing in of the breath than the letter a; v rather than u. and y rather than i. also in common with all really ancient languages the system of verbal roots from which all the words of the language are derived, has this effect, viz, that the majority of combinations of two or three letters will be found to be a verbal root, bearing of abramelin the mage 128 a definite meaning. besides all this, in the qabalah each letter of the hebrew alphabet is treated as having a complete sphere of hieroglyphic meanings of its own; whence the most important ancient hebrew names and words can be treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have

e treated by the qabalistic initiate as in fact so many formulas of spiritual force. b have been thus lengthy in explanation in order that the reader may have some idea of the reason of the construction and use of these magic squares. the sacred magick 129 the second chapter. o obtain information concerning, and to be enlightened upon all sorts of propositions and all doubtful sciences( b( c) all three generally for the above effect( d (1) a l l u p l e i r u l i g i l u r i e l p u l l a (2) m e l a m m e d e r i f o i s e l i s i l l i m a f i r e l o m m o l e r i f a m i l l i s i l e s i o f i r e d e m m a l e m (3) e k d i l u n k l i s a t u d i n a n a l i s a g a s i l a n a n i d u t a s i l k n u l i d k e of abramelin the mage 130 notes to chapter ii (a) the symbols of this ch

riens, paymon, ariton, and amaymon execute the ,operations hereof by means of their common ministers (c) the familiar spirits do not execute the operations of this chapter (d) take the symbol in the hand, and name the spirit desired, who will appear in the form commanded (e) it will be noticed at once that of the four symbols of this chapter, the first has the name of the archangel uriel, and the three others those of three of the chief princes of the demons, viz. lucifer, leviathan, and satan. no b is an acrostic of c f squares. uriel from hebrew auriel= light of god. ramie from hebrew rmih= deceit. imimi is either from imm= the sea, or great waters, or from imim= mules. eimar is probably from amr or imr= to speak. leiru is the reverse of uriel, ie, uriel written backwards. this formula s

n angel (b) oriens alone performs this operation (c) the familiar spirits can to an extent perform the operations of this chapter (d) place the symbol of the money you require in your purse, let it remain there for a short time, then put your right hand into your purse, and you will there find seven pieces of the class of money you have wished for. this operation should not be performed more than three times in the day. the pieces of money you do not use will disappear, which is why you should not ask for sev (1) s e q o r e q a m o q s q o r q q (2) k e s e r e s e r k (3) p e s e p e q s o r o s e m o q p e s (4) m a t b a a t b a the sacred magick 203 eral kinds of money at the same time. and if you spend it, both you and those into whose hands it passes will find it genuine. in another

ADDTLS

re always the sixth and seventh file counting from either the left or the right; while the linea spiritus sancti be always the seventh line of letters from the top. the great cross provideth us with numerous angelic and divine names. these names be of supreme spiritual importance and should always be treated by the adept with the greatest respect and reverence. it is upon the great cross that the three secret and holy names of god do existeth. these three names are found specifically on the linea spiritus sancti. the linea spiritus sancti is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial

s with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spiritual forces and their squares are painted white. six seniors occupy each tablet. thou shall obtain their names by counting from the sixth and seventh squares of the linea spiritus sancti. thou shall include these squares in the ascertaining of the names and readeth outward along the three lines of the cross to the edge of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central square

ntral squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great king and the six seniors are extracted from the great cross and always painted in black lettering on white background. lesser angles thou shall note that the great cross divideth the tablet into four sections. these four sections are referred to as the four sub-elements or lesser angles. likened to the top point of the pentagram, the great cross acts

he a tablet we have the following name(s) r z (l) l a it is through the process of permutation that thou mayest derive these other names: z l a r, l a r z, a r z i in total, we have four kerubic names in each sub-angle. these four names of the kerubic angels of the sub-quadrant, rule the servient squares below the sephirotic cross. of the four kerubics, the first is the most powerful as the other three are derived from the first through the process of permutation. 10 if thou wish to change the nature of these four names from angelic to archangelic, and thusly increase their power, thou shall prefix the name with an appropriate line from the tablet of union. example: kerubic rank of a and lesser angle of a tablet, thou shall add the letter e from the word exarp on the tablet of union. thus

not only are the letters of tetragrammaton attributed to the tablets themselves, and to the lesser angles of the tablets, but they are so arranged that even the squares of the tablets come under the jurisidiction and governance of the letters. so far as concerns the great cross, the method for attributing to it the letters of the name is to divide each vertical and horizontal line into groups of three adjoining squares. we now come to the colored squares grouped above and below the sephirotic cross in each of the lesser angles. the most important of these are the four above the cross-bar of the sephirotic cross, called the kerubic squares. from these four squares are derived four names of four letters each. thus, for the top rank of the airy angle of the a tablet, we have: r z i l a not

ADEPTUS MINOR INITIATION

mbraces the first six sephiroth and the tau cross, the lower four, that answer unto the four elements" chief "associate adeptus minor, what is the emblem which i bear upon my breast" third "the complete symbol of the rose and cross" chief "mighty adeptus major, what is its meaning" second "it is the key of sigils and rituals, and represents the force of the 22 letters in nature, as divided into a three, a seven and a twelve. many and great are its mysteries" 6 chief "associate adeptus minor, what is the wand which thou bearest" third "a simple wand having the colors of the 12 signs of the zodiac between light and darkness and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief "mighty adeptus major, thy wand and its meaning" second "a wand terminating i

itten 'my spirit shall not always strive with man, seeing that he also is flesh, yet his days shall be an hundred and twenty years' associate adeptus minor, unto what do those 120 years of the aspirant's symbolic age correspond" third "to the five grades of the first order through which it is necessary for the aspirant to have passed before he can enter the tomb of the sacred mountain. 12 for the three months interval between the grades of practicus and philosophus are the regimen of the elements; and the seven months between the philosophus and the portal symbolize the regimen of the planets; while the elements and the planets both work in the zodiac; so that three plus seven multiplied by twelve yieldeth the number 120. second "o aspirant, ere thou canst enter the tomb of the adepti of t

yself in the presence of the divine one, and of the great avenging angel, awh, and if i fail herein, may my rose be disintegrated and my power in magic cease (third adept hands dagger to the second adept and holds cup conveniently for him. second adept dips point of dagger in wine and makes cross on aspirant's brow, feet, right hand and left hand, and heart, saying) 15 second (for brow "there are three that bear witness in heaven; the father, the word, and the holy spirit, and these three are one (for feet "there are three that bear witness on earth; the spirit, the water, and the blood, and these three agree in one (right hand "except ye be born of water and the spirit, ye cannot enter the kingdom of heaven (left hand "if ye be crucified with christ, ye shall also reign with him" second (

bia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three years, he went on into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. after this, he traveled by sea to the city of fessa, where he was welcomed at the temple there established, and he there obtained the knowledge and the acquaintance of the habitants of the elements, who revealed unto him many of their secrets "of the

endeavored to reform the errors of the learned according to the pure knowledge he had received. but it was to them a laughing matter, and they reviled and rejected him, even as the prophets of old were rejected. thus also was he treated by those of his own and other nations when he showed them the errors that had crept into their religions. so, after five years residence in germany, he initiated three of his former monastic brethren, fraters g.w, i.a. and i.o, who had more knowledge than many others at that time. and by these four was made the foundation of the fraternity in europe" 16 "these worked and studied at the writings and other knowledge which c.r.c. had brought with him, and by them was some of the magical language transcribed (which is that of the elemental tablets) and a dicti

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

sphere; and we have to modify our machines in all sorts of ways which were not altogether foreseen. i wish to thunder forth once more that no questions of right or wrong enter into our problems. but in the stratosphere it is 'right' for a man to be shut up in a pressure-resisting suit electrically heated, with an oxygen supply, whereas it would be 'wrong' for him to wear it if he were running the three miles in the summer sports in the tanezrouft. this is the pit into which all the great religious teachers have hitherto fallen, and i am sure you are all looking hungrily at me in the hope of seeing me do likewise. but no! there is one principle which carries us through all conflicts concerning conduct, because it is perfectly rigid and perfectly elastic 'do what thou wilt shall be the whole

state is levitation. the hindus claim that 'jumping about like a frog' implies a genuine loss of weight, and that the jumping is mainly lateral because you have not perfected the process. if you were absolutely balanced, they claim that you would rise quietly into the air. i do not know about this at all. i never saw it happen. on the other hand, i have often felt as if it were happening; and on three occasions at least comparatively reliable people have said that they saw it happening to me. i do not think it proves anything. these practices, asana and pranayama, are, to a certain extent, mechanical, and to that extent it is just possible for a man of extraordinary will power, with plenty of leisure and no encumbrances, to do a good deal of the spade-work of yoga even in england. but i s

agrammaton on the tree of life, the ten sephiroth or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of the name, the active elements, fire, water and air (these are the three 'mother letters' in the hebrew alphabet) the last element, earth, is usually considered a sort of consolidation of the three; but that is rather an unsatisfactory way of regarding it, because if we admit the reality of the universe at all we are in philosophical chaos. however, this does not concern us for the

ng into silence' moral: meditate yourselves, and work it out! finally, there is no other way. 4. i think it is very important, since we are studying yoga from a strictly scientific point of view, to emphasise the exactness of the analogy that exists between the yogic and the sexual process. if you look at the tree of life, you see that the number one at the top divides itself into numbers two and three, the equal and opposite father and mother, and their union results in the complexity of the son, the vau group, while the whole figure recovers its simplicity in the single sephira of he' final, of the daughter. it is exactly the same in biology. the spermatozoon and the ovum are biologically the separation of an unmanifested single cell, which is in its function simple, though it contains i

ecstasy mounting to indifference, and so forth, but there is still a presentation of some kind in the new genus of consciousness. in this view dhyana would be rather like an explosion of gunpowder carelessly mixed; most of it goes off with a bang, but there is some debris of the original components. these discussions are not of very great importance in themselves, because the entire series of the three states of meditation proper is summed up in the word samyama; you can translate it quite well for yourselves, since you already know that 'sam' means 'together' and that 'yama' means 'control' it represents the merging of minor individual acts of control into a single gesture, very much as all the separate cells, bones, veins, arteries, nerves, muscles and so forth, of the arm combine in unc

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

oes not understand that the universe has only one possible purpose; that, the business of life being happily completed by the production of the necessities and luxuries incidental to comfort, the residuum of human energy needs an outlet. the surplus of will must find issue in the elevation of the individual towards the godhead; and the method of such elevation is by religion, love, and art. these three things are indissolubly bound up with wine, for they are species of intoxication. yet against all these things we find the prohibitionist, logically enough. it is true that he usually pretends to admit religion as a proper pursuit for humanity; but what a religion! he has removed from it every element of ecstasy or even of devotion; in his hands it has become cold, fanatical, cruel, and stup

iro (this was before the days of wireless telegraphy) the port was in quarantine; the ship had to stand ten miles out to sea. nevertheless, yellow jack managed to come aboard. the men died one by one. there was no way of getting word to washington; and, as it turned out later, the navy department had completely forgotten the existence of the ship. no orders came; the captain stuck to his post for three months. three months of solitude and death! at last a passing ship was signaled, and the cruiser was moved to happier waters. no doubt the story is a lie; but did that make it less splendid in the telling, as the old scoundrel sat and spat and chewed tobacco? no, we will certainly go down, and ruffle it on the wharves. there is really better fun in life than going to the movies, when you kno

ALEISTER CROWLEY ACROSS THE GULF

es, her blood not only royal, but mixed with the divine. fifty virgins in their silver tissue stood about her shaking their sistrons, as if the laughter of the gods echoed the cries of the woman. by the bed stood the priest of horus with his heavy staff, the phoenix for its head, the prong for its foot. watchful he stood lest sebek should rise from the abyss. on the roof of the palace watched the three chief astrologers of pharaoh with their instruments, and four armed men from the corners of the tower announced each god as it rose. so these three men ached and sweated at their task; for they had become most anxious. all day my birth had been expected; but as toum drew to his setting their faces grew paler than the sky; for there was one dread moment in the night which all their art had fa

trangely vivid. i remember how, when i had completed my fourth month, the priests took me and wrapped me in a panther s skin, whose flaming gold and jet-black spots were like the sun. they carried me to the river bank where the holy crocodiles were basking; and there they laid me. but when they left me they refrained from the usual enchauntment against the evil spirit of the crocodile; and so for three days i lay without protection. only at certain hours did my mother descend to feed me; and she too was silent, being dressed as a princess only, without the sacred badges of her office. also in the sixth month they exposed me to the sun in the desert where was no shade or clothing; and in the seventh month they laid me in a bed with a sorceress, that fed on the blood of young children, and

ual. as i went on i became inflamed with an infinite lust for the infinite; and now i let it leap unchecked, a very lion. even so the veil glowed red as with some infernal fire. now then i am come to the moment of the assumption; but instead of sitting calm and cold, remote, aloof, i gather myself together, and spring madly at the veil, catching it in my two hands. now the veil was of woven gold, three thousand twisted wires; a span thick! yet i put out my whole force to tear it across; and (for she also put out her force) it rent with a roar as of earthquake. blinded i was with the glory of her face; i should have fallen; but she caught me to her, and fixed her divine mouth on mine, eating me up wit the light of her eyes. her mouth moaned, her throat sobbed with love; her tongue thrust it

en as the temple fell about us in ruins, and we were left standing page 17 gulf.txt there. and i wist not what to say. now then the people of the city crowded in upon us, and for the most part would have slain me. but thoth the mighty god, the wise one, with his ibis-head, and his nemyss of indigo, with his ateph crown and his phoenix wand and with his ankh of emerald, with his magic apron in the three colours; yea, thoth, the god of wisdom, whose skin is of tawny orange as though it burned in a furnace, appeared visibly to all of us. and the old magus of the well, whom no man had seen outside his well for night threescore years, was found in the midst: and he cried with a loud voice, saying "the equinox of the gods" and he went on to explain how it was that nature should no longer be the

now the god osiris sent forth his strange gloom to cover us, lest the people should perceive or disturb; therefore i lay peacefully entranced, and abode in amennti. there i confronted the devouring god, and there was my heart weighed and found perfect; there the two-and-forty judges bade me pass through the pylons they guarded; there i spoke with the seven, and with the nine, and with the thirty-three; and at the end i came out into the abode of the holy hathor, unto her mystical mountain, and being there crowned and garlanded i rejoiced exceedingly, coming out through the gate of the east, the beautiful gate, unto the land of khemi, and the city of thebai, and the temple that had been the temple of the veiled one. there i rejoined my body, making the magical links in the prescribed manne

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

ng list the necronomicon the testimony of the mad arab of the zonei and their attributes the book of entrance, and of the walking the incantations of the gates the conjuration of the fire god the conjuration of the watcher the maklu text the book of calling the book of fifty names the magan text the urilia text the testimony of the mad arab, the second part preface to the second edition there are three major individuals who must share the credit for the astonishingly good reception the necronomicon has enjoyed over the last two years since its publication. l.k. barnes was lured into the magickal childe bookstore in manhattan one day by an incarnated thoughtform we may only refer to by his initials, b.a.k. both were in search of some casual amusement from the slightly distorted version of t

, barnes' occult vision and aesthetic scruples, and wasserman's production experience and tireless labour, the abhorred necronomicon began to take shape and the first edition smote the stands on december 22, 1977- the ancient pagan feast of yule, the winter solstice. yet, not without a number of bizarre occurrences that more than once threatened the lives, the sanity, and the astral bodies of the three individuals most deeply involved. jim wasserman was subjected to what we may vaguely refer to as "poltergeist" activity during the time he worked on production and design aspects of the book. a room which, for certain loathsome purposes, was always kept locked was found one day to have been opened- from the inside. in the same building, just below his loft, the typesetters were set upon by s

ave shown us that the book is also an amulet, a protective shield, that guards its own from the machinations of evil. extraterrestrial or primevally elemental, alien beings or subconscious repressions, they are powerless against us if we consider deeply the message of this book, and take the seeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock sho

rtunately, perhaps, the dread necronomicon falls into this category. crowley's magick was a testimony of what he has found in his researches into the forbidden, and forgotten, lore of past civilisations and ancient times. his book of the law was written in cairo in the spring of 1904, when he believed himself to be in contact with a praeter-human intelligence called aiwass who dictated to him the three chapters that make up the book. it had influenced him more than any other, and the remainder of his life was spent trying to understand it fully, and to make its message known to the world. it, too, contains the formulae necessary to summon the invisible into visibility, and the secrets of transformations are hidden within its pages, but this is crowley's own necronomicon, received in the mi

nvoked in the necronomicon and identified as the vanquisher of death, for she descended into the underworld and defeated her sister, the goddess of the abyss, queen ereshkigal (possibly another name for tiamat. interestingly enough, the myth has many parallels with the christian concept of christ's death and resurrection, among which the crucifixion (inanna was impaled on a stake as a corpse, the three days in the sumerian hades, and the eventual resurrection are outstanding examples of how sumerian mythology previewed the christian religion by perhaps as many as three thousand years- a fact that beautifully illustrates the cosmic and eternal nature of this myth. therefore, the goddess of the witches has two distinct forms: the ancient one, goddess of the dragon-like telluric power which i

ALEISTER CROWLEY BOOK OF LIES

of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ultimate nature of things. note (1) silence. nuit, o; hadit; ra-hoor-khuit, i. commentary (the ante primal triad) this is the negative trinity; its three statements are, in an ultimate sense, identical. they harmonise being, becoming, not-being, the three possible modes of conceiving the universe. the statement, nothing is not, technically equivalent to something is, is fully explained in the essay called berashith. the rest of the chapter follows the sephirotic system of the qabalah, and constitutes a sort of quintessential comment upon that

he universe is insane, the law of cause and effect is an illusion, or so it appears in the abyss, which is thus identified with consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-worm concerning the holy three-in-naught. nuit, hadit, ra-hoor-khuit, are only to be understood by the master of the temple. they are above the abyss, and contain all contradiction in themselves. below them is a seeming duality of chaos and babalon; these are called father and mother, but it is not so. they are called brother and sister, but it is not so. they are called husband and wife, but it is not so. the reflection

peak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove and so on. note (17) his initials i.b.m. are the initials of the three pillars of the temple, and add to 52, 13x4, bn, the son [77] 34 kappa-epsilon-phi-alpha-lambda-eta lambda-delta the smoking dog(18) each act of man is the twist and double of an hare. love and death are the greyhounds that course him. god bred the hounds and taketh his pleasure in the sport. this is the comedy of pan, that man should think he hunteth, while those hounds hunt him. this is the

the well-known buddhist phrase and this seems to suggest that this "toad" is the yoni; the suggestion is further strengthened by the concluding phrase in brackets "keep us from evil, since, although it is the place of life, the means of grace, it may be ruinous [117] 54 kappa-epsilon-phi-alpha-lambda-eta nu-delta five and forty apprentice masons out of work! fifteen fellow-craftsmen out of work! three master masons out of work! all these sat on their haunches waiting the report of the sojourner; for the word was lost. this is the report of the sojourners: the word was love;(23) and its number is an hundred and eleven. then said each amo;(24) for its number is an hundred and eleven. each took the trowel from his lap,(25) whose number is an hundred and eleven. each called moreover on the go

spaper 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 ninety pounds in that three weeks in paris..slash the breaks on thine arm with a pole-axe! book of lies get any book for free on: www.abika.com 116 [120] commentary( nu-epsilon) the number 55 refers to malkuth, the ride; it should then be read in connection with chapters 28, 29, 49. the "drooping sunflower" is the heart, which needs the divine light. since jivatma was separated from paramatma, as in paragraph 2, not on

ALEISTER CROWLEY BOOK OF THE LAW

t. i,37: also the mantras and spells; the obeah and the wanga; the work of the wand and the work of the sword; these he shall learn and teach. i,38: he must teach; but he may make severe the ordeals. i,39: the word of the law is thelema* greek letters in ms: theta-epsilon-lambda-eta-mu-alpha. i,40: who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. i,41: the word of sin is restriction. o man! refuse not thy wife, if she will! o lover, if thou wilt, depart! there is no bond that can unite the divided but love: all else is a curse. accursed! accursed be it to the aeons! hell. i,42: let it be that state of manyhood bound and loathing

the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that palace is of silver and gold; lapis lazuli& jasper are there; and all rare scents; jasmine& rose

reason is a lie; for there is a factor infinite& unknown& all their words are skew-wise. ii,33: enough of because! be he damned for a dog! ii,34: but ye, o my people, rise up& awake! ii,35: let the rituals be rightly performed with joy& beauty! ii,36: there are rituals of the elements and feasts of the times. ii,37: a feast for the first night of the prophet and his bride! ii,38: a feast for the three days of the writing of the book of the law. ii,39: a feast for tahuti and the child of the prophet-secret, o prophet! ii,40: a feast for the supreme ritual, and a feast for the equinox of the gods. ii,41: a feast for fire and a feast for water; a feast for life and a greater feast for death! ii,42: a feast every day in your hearts in the joy of my rapture! ii,43: a feast every night unto nu

ALEISTER CROWLEY LIBER 777

patiron, zeffar 26 sezarbil, azeph, armilus, kataris, razanil, bucaphi, mastho 28 glun, zuphlas, phaldor, rosabis, adjuchas, zophas, halacho 29 tarab, misran, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubrah (lion s mane, and 0 -20 sarfah (cor leonis) 20 f 20 -30 sarfah, awwa (the dog, two stars in f, and simak (spica virginis) 22 g gafar (f, i, and k in foot of f, zub ni (horns of h

ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. notes 38 col. cxv. the furniture &c, is attributed as told in the ri

algam of bast and sekhet) king: socharis (seker; an early god who became identified with ptah, and later with osiris) earth: bishop: aroueris queen: isis knight: hoori (horus) castle: nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons of horus, and have corrected them accordingly. 7 de. occ. phil. lib. i. cap xxiii. the following six chapters list various things said to be under the power of the other six classical planets. see also cap. xxii whic

ALEISTER CROWLEY LIBER CHANOKH

the right-hand top corner water of air, the lefthand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse]

[similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. liber lxxxiv 7 the four great watch-towers and the black cross within general view7 the symbolic representation of the universe 8 the great watch-tower of the east, attributed to air. plate iv. liber lxxxiv 9 the great watch-tower of the west, attributed to water. plate v. t

ominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www www www] liber lxxxiv 23 the third key micama! goho pe-iad!

minion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w www w www] the fourth key otahil elasadi babaje, od dorepaha goh

female created they them. in the name of ]lm ynda and of the bride and queen of the kingdom; spirits of earth, adore your creator [make the sign of taurus] in the name of layrwa, great archangel of earth, spirits of earth, adore your creator [make the cross] in the names and letters of the great northern quadrangle, spirits of earth, adore your creator [sprinkle water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww www ww w] the fifth key sapahe zodimii du-i-be

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

sionally necessary. xvii of the license to depart. xviii of clairvoyance: and of the body of light, its powers and its development. also concerning divinations. xix of dramatic rituals. xx of the eucharist: and of the art of alchemy. xxi of black magick: of the main types of the operations of magick art: and of the powers of the sphinx. xxvii chapter 0 the magical theory of the universe there are three main theories of the universe; dualism, monism and nihilism. it is impossible to enter into a discussion of their relative merits in a popular manual of this sort. they may be studied in erdmann's "history of philosophy" and similar treatises. all are reconciled and unified in the theory which we shall now set forth. the basis of this harmony is given in crowley's "berashith- to which refere

hinks of matter as something that one can knock up against> can reach a reflection of this idea by the method of logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suit

ch is characteristic of nature. he has perhaps a tendency to perceive the "first noble truth" uttered by buddha, that everything is sorrow. nature, it seems, is a tragedy. he has perhaps even experienced the great trance called sorrow. he should then consider whether there is not some deity who expresses this cycle, and yet whose nature is joy. he will find what he requires in dionysus. there are three main methods of invoking any deity. the "first method" consists of devotion to that deity, and, being mainly mystical in character, need not be dealt with in this place, especially as a perfect instruction exists in liber 175("see" appendix. the "second method"is the straight forward ceremonial invocation. it is the method which was usually employed in the middle ages. its advantage is its d

lies, liber 333, for several sermons to this effect. the whole theory of death must be sought in liber cxi aleph> without this union, and without this death of the individual, the cycle would be broken. a chapter will be consecrated to removing the practical difficulties of this method of invocation. it will doubtless have been noted by the acumen of the reader that in the great essentials these three methods are one. in each case the magician identifies himself with the deity invoked. to "invoke" is to "call in, just as to "evoke" is to "call forth. this is the essential difference between the two branches of magick. in invocation, the macrocosm floods the consciousness. in evocation, the magician, having become the macrocosm, creates a microcosm. you "in"voke a god into the circle. you

in the banishings, preliminary to the ceremony proper. the formula of the pantacle is again of no particular use; for the pantacle is inert. in fine, the formula of the wand is the only one with which we need more particularly concern ourselves< now in order to invoke any being, it is said by hermes trismegistus that the magi employ three methods. the first, for the vulgar, is that of supplication. in this the crude objective theory is assumed as true. there is a god named a, whom you, b, proceed to petition, in exactly the same sense as a boy might ask his father for pocket-money. the second method involves a little more subtlety, inasmuch as the magician endeavours to harmonize himself with the nature of the god, and to a c

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ame direction. it is only when one is built in this way, to stand entirely aloof from all considerations of twopence halfpenny more or fourpence halfpenny less, that one obtains perfect freedom on this plane of discs. all the serious orders of the world, or nearly all, begin by insisting that the aspirant should take a vow of poverty; a buddhist bhikku, for example, can own only nine objects- his three robes, begging bowl, a fan, toothbrush, and so on. the hindu and mohammedan orders have similar regulations; and so do all the important orders of monkhood in christianity. our own order is the only exception of importance; and the reason for this is that it is much more difficult to retain one's purity if one is living in the world than if one simply cuts oneself off from it. it is far easi

the yang or lingam. both words have the same numerical value, 831. these two words can therefore serve you as the secret object of your work. how than can you construct the number 831? the letter kaph3, jupiter (jehovah, the wheel of fortune in the tarot- magic without tears get any book for free on: www.abika.com 19 the atu x is a picture of the universe built up and revolving by virtue of those three principles: sulphur, mercury, salt; or gunas: sattvas, rajas, tamas- has the value 20. so also has the letter yod4 spelt in full. one gnostic secret way of spelling and pronouncing jehovah is iao5 and this has the value 811. so has "let there be" fiat, transliterating into greek. resuming all these ideas, it seems that you can express your aspiration very neatly, very fully, by choosing for

secret source of all creative energy, but as "the secret source of the energy of jehovah" the two words together, having the value 1* in the original in greek 2* in the original in greek. 3* in the original in hebrew. 4* in the original in hebrew. 5* in the original in greek. 13 of 831, they contain the secret meanings pyramis and phallos, which is the same idea in different forms; thus you have three ways of expressing the creative form, in its geometrical aspect, its human aspect, and its divine aspect. i am making a point of this, because the working out of this motto should give you a very clear idea of the sort of way in which qabalah should be used. i think it is rather useful to remember what the essence of the qabalah is in principle; thus, in your correspondence for malkuth, yeso

cians used it, but i think one may assume that their methods were not dissimilar to our own. incidentally, it is not very safe to talk about rosicrucians, because magic without tears get any book for free on: www.abika.com 23 their name has become a signal for letting loose the most devastating floods of nonsense. what is really known about the original rosicrucians is practically confined to the three documents which they issued. the eighteenth century rosicrucians may, or may not, have been legitimate successors of the original brotherhood- i don't know. but from them the o.t.o. derived its authority; the late o.h.o. theodor reuss possessed a certain number of documents which demonstrated the validity of his claim according to him; but i only saw two or three of them, and they were not o

they trying to do? what have they done in the past? what means do they employ? as it happens, i have by me a sketch written by m. gerard aumont of tunis some twenty years ago, which covers this subject with reasonable adequacy. i have been at the pains of translating it from his french, i hope not too much reminiscent of the old traduttore, traditore. i will revise it, divide it (like gaul) into three parts and send it along. love is the law, love under will. fraternally, 666 chapter ii the necessity of magick for all cara soror, do what thou wilt shall be the whole of the law. magic without tears get any book for free on: www.abika.com 51 right glad am i to hear that you have been so thoroughly satisfied with my explanation of what magick is, and on what its theories rest. it is good, to

ALEISTER CROWLEY MEDITATION

proved assertion has so frequently compelled the assent of all classes of mankind? is not this a miracle? there is, however, one form of miracle which certainly happens, the influence of the genius. there is no known analogy in nature. one cannot even think of a "super-dog" transforming the 7 world of dogs, whereas in the history of mankind this happens with regularity and frequency. now here are three "super-men" all at loggerheads. what is there in common between christ, buddha, and mohammed? is there any one point upon which all three are in accord? no point of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of their lives we find one identity amid many diversities. buddha was born a prince, and died a beggar. mohammed was born a beggar, an

of doctrine, no point of ethics, no theory of a "hereafter" do they share, and yet in the history of their lives we find one identity amid many diversities. buddha was born a prince, and died a beggar. mohammed was born a beggar, and died a prince. christ remained obscure until many years after his death. elaborate lives of each have been written by devotees, and there is one thing common to all three- an omission. we hear nothing of christ between the ages of twelve and thirty. mohammed disappeared into a cave. buddha left his palace, and went for a long while into the desert. each of them, perfectly silent up to the time of the disappearance, came back and immediately began to preach a new law. this is so curious that it leaves us to inquire whether the histories of other great teachers

orpid; and yet nothing is more certain than that bodily organs which are functioning well do so in silence. the best sleep is dreamless. even in the case of games of skill our very best strokes are followed by the thought "i don't know how i did it" and we cannot repeat those strokes at will. the moment we begin to think consciously about a stroke we get "nervous" and are lost. in fact, there are three main classes of stroke; the bad stroke, which we associate, and rightly, with wandering attention; the good stroke which we associate, and rightly, with fixed attention; and the perfect stroke, which we do not understand, but which is really caused by the habit of fixity of attention having become independent of the will, and thus enabled to act freely of its own accord. this is the same phe

already begun, not the beginning of a practice> are rather jerky; the rhythmical idea is lost. here are a few useful mantras: 1. aum. 2. aum tat sat aum. this mantra is purely spondaic. ii. illustration: line of music with: aum tat sat aum :under it 3. aum mani padme hum; two trochees between two caesuras. iii. illustration: line of music with: aum ma-ni pad-me hum :under it 4. aum shivaya vashi; three trochees. note that "shi" means rest, the absolute or male aspect of the deity "va" is energy, the manifested or female side of the deity. this mantra therefore expresses the whole course of the universe, from zero through the finite back to zero. iv. illustration: line of music with: aum shi-va-ya va-shi aum shi-va-ya vashi :under it 5. allah. the syllables of this are accented equally, wit

tele of revealing<equinox vii> a ka dua tuf ur biu bi aa chefu ix. dudu ner af an nuteru. illustration: two lines of music with: a ka du- a tuf ur bi- u bi a'a che- fu du- du ner af an nu- te -ru :under them such are enough for selection<mantras: 1 aum is the sound produced by breathing forcibly from the back of the throat and gradually closing the mouth. the three sounds represent the creative, preservative, and destructive principles. there are many more points about this, enough to fill a volume. 2. o that existent! o- an aspiration after realty, truth. 3. o the jewel in the lotus! amen- refers to buddha and harpocrates; but also the symbolism of the rosy cross. 4. gives the cycle of creation. peace manifesting as power, power dissolving in peace. 5

ALEISTER CROWLEY SEPHER SEPHIROTH

sleep; in trance (cf. 649) mdr 245 adam qadmon: the archetypal man (lit. geastern man h, scil. ancient) nwmdq md) gall, bile hrm spirit of god l) xwr 246 myrrh rwm vision, aspect h)rm height, altitude mwr gabriel: archangel of water (lit. gmighty one of god h) l)yrbg 247 to overwhelm (ps. 77:17; a flood mrz light, luminary rw)m the symbolic sense (i.e. of scripture, etc; see 400& 510) zmr 248 the three that bear witness, above and beneath, respectively (md) the spirit, the water, and the blood: aleph being air (spiritus, daleth standing for md blood, and mem being both water and the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; wom

mporary remitting h+m# demons myd# 355 thought; idea hb#xm year; sleep hn# pharaoh (derived from the egyptian for ggreat house h) h(rp sphere; number; emanation hryps 356 expiations, atonements myrwpk a young mule rpw( spirits of the living nyyxd nyxwr 357 iniquity)#wn 358 shame hn#g shiloh shall come (gn. 49:10) hly )by gmessiach h: the messiah xy#m the serpent that initiated eve #xn (taking the three hehs in hwhyh) as concealing the mothers# m, we get iota: alpha: omega) mw)y) the breastplate of the high priest n#x renewed, restored #dwxm 359 the sacred wind my# satan: the adversary n# 360 shin: a tooth ny# the messiah hy#mh the sinew [of the thigh; the weakening (gn. 32:32& cf. hn#h, below. k.d. p.235) h#nh the change; the teaching; the sleep (see k.d. p.235) hn#h thunders mym(r crimson

supplying, maintaining snrp heavens, firmament, sky (always pl; referred to ruach) mym# oil nm# 391 salvation, help h(w#y the inscrutable height: a title of kether hl(m mwr 392 spices mym#b dwelling, habitation nb#m paths mylyb# 394 table (cf. 388) nxlw# 395 the heavens mym#h the oil nm#h judge +pw# eight hnm# neschamah: the soul in the supernals (or in binah, when the supernals are considered as three; cf. then 25& 37) hm#n 396 intellectual (ar; idea, concept (m.h) lk#wm 397 the inner light: a title of kether ymynp rw) 398 book y#px pride (esp. of gait) cx# 400 to use magic or witchcraft; a witch p#k sage, intellectual: a title of yesod lyk#m the literal sense (of scripture, etc; see 247& 510) h+w#p horns mynrq sack q# women, wives my#n straw, chaff #q intelligences mylk# years; two myn#

of the chief seer. it resolves into pentagram and hexagram as follows: 1st method. 5a a a dh a r b a b r forms 12 and 406 )wh and ht (406= wt, where ht= microprosopus, and )wh= macroprosopus. the arcanum is therefore that of the great work. 2nd method. 5a a a a a b r h d i b r here bhr= 207= rw) pws ny, etc, and rbd= voice( gthe vision and the voice h; thus showing, by yetziratic attribution, the three wands: caduceus: phoenix: lotus. note always rb) are the three supernals. 3rd method. 5a a a d i r b r b a a h give 205+ 213; both mean gmighty h, whence abrahadabra is gthe word of double power h. b) show nb )my) b, viz, amoun: thoth: mout. by yetziratic method, h d r are isis: horus: osiris (also, for h d r, vide i.r.q. 992) dividing as 3 and 8, we get 7 of horus dominating the stooping dr

cerity; perfection mt dead tm 441 a hind tly) truth tm) a live coal tlxg you (masc. pl) mt) 442 the ends of the earth cr) ysp) 443 virgo: a virgin (title of malkuth; a city hlwtb the house of god (cf. 498; also a place name) l) tyb 444 the sanctuary #dqm frogs (drpc 445 the twelve single letters q c( s n l y+ x z w h sorcerer hp#km 446 destruction; death twm the ankles mylwsrq 447 initials of the three above and the three beneath (cf. 203& 248 )br rmd 448 lofty twmb 449 most dazzling light xcxwcm rw) cloak tyl+ 450 tablets (e.g. of moses) twxwl the fruit of the tree c( yrp transgression(#p goodwill (grace, acceptance, favour, will) without end lwbg ny)b nwcr dwelling in eternity d( nkw# craftiness, cunning myl# the dragon; jackal nt witchcrafts, sorceries myp#k 451 the essence of man md)h

ALEISTER CROWLEY TAO TEH KING

convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao is neither being nor not-being in any sense which europe could understand. it is neither existence nor a condition or form of existence. at the same time, to mh on gives no idea of tao. tao is altogether alien to all that cla

. one comes to feel what the next sentence will be. there is a natural sense of being the one writing it, and criticisms may arise in the mind of the form 'now why did i write that. i should have written- this tendency is valuable for insight, but must be checked in making true copies. it is properly expressed by calligraphy and by careful notes and commentaries) i completed my translation within three days, but during the last five years i have constantly reconsidered every sentence. the manuscript has been lent to a number of friends((weh note: lady harris would be one of these. hence, there may be other typescripts beside the one used for this proof- reading, with later alterations by crowley, scholars who have commended my work, and aspirants who have appreciated its adequacy to presen

and we name it the root-balance((hadit, the root of yod) we listen for it, and hear it not, though it is omniscient; and we name it the silence((nuit, the root of he) we feel for it, and touch it not, though it is omnipotent; and we name it the concealed((ra-hoor-khuit, kether, the root of vau. weh note: this appears questionable, as the root of vau and the sun god both pertain to tipheret) these three virtues hath it, yet we cannot describe it as consisting of them; but, mingling them aright, we apprehend the one. 2. above, it shineth not; below, it is not dark. it moveth all continuously, without expression, returning into naught. it is the form of that which is beyond form; it is the image of the invisible; it is change, and without limit((cf. ain, ain soph, ain soph aur. also see 'book

vice. its stability is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, virtueless, unworthy: yet rulers describe themselves by these names. thus increase bringeth decrease to some, and decrease bringeth increase to others. 3. others ha

ood, and to the evil i am good also; thus all become good. to the true i am true, and to the false i am true; thus all become true. 3. the sage appeareth hesitating to the world, because his mind is detached. therefore the people look and listen to him, as his children; and thus doth he shepherd them. 53 chapter l the estimation of life. 1. man cometh into life, and returneth again into death. 2. three men in ten conserve life; three men in ten pursue death. 3. three men also in ten desire to live, but their acts hasten their journey to the house of death. why is this? because of their efforts to preserve life. 4. but this i have heard. he that is wise in the economy of his life, whereof he is warden for a season, journeyeth with no need to avoid the tiger or the rhinoceros, and goeth unco

ALEISTER CROWLEY THE BANNED LECTURE

ng of which i feel certain is that 800 children is a lot. i don t know over how many years these practices were supposed to have spread. as i think you must all feel sure by now, i know nothing whatever of my subject. but scientific experiment in those days was always a very prolonged operation. they thought nothing of exposing some unknown substance to the rays of the sun and moon for periods of three months at a time, in the hope that in some mysterious way the first stage of some dimly visaged operation might be satisfactorily accomplished. and even if they sacrificed a child every day, it would have taken a matter of two and a half years to dispose of 800 children. besides, it must have taken more than a few minutes to kidnap a child with the secrecy obviously required. did the disappe

ALEISTER CROWLEY THE HEART OF THE MASTER

ce, the accent of command, the valour of manhood. none can mistake- i am assured- that ringing call. truth, victory, in each trumpet tone: listen! vox. the captain cries "behold, the star in the west" instant on that comes silence. but among us the sudden stirring warns me that not all were sleeping; that there were watchers like myself, men more intent than i. i hear a murmur on my left. i catch three words "the zero hour" they call me back to myself: i know now that i am one of a great army- an army baffled and broken, but yet in being. sharp comes a whisper of swift absolute authority "zero is two" somehow i am aware- like a man stricken of lightning, in the same moment slain and initiated- that the strange phrase declares a final mystery of truth, the word of the plan of battle, the ke

ite brotherhood" below was written: with us two thousand years is as one day. then my instructer showed me that the brotherhood send forth one of their fellows every two thousand years, bringing one word to serve mankind as a new formula of magick, that it may take one further step on the long road that leadeth to perfection. also, twice in that period, that is, at intervals of a little more than three, and a little less than seven, centuries, they send a lesser prophet to prepare the way of the next word, and to maintain or to restore the virtue of the word then current. and on the unfurled portion of the chart i read the names of certain of these brethren, and the words as one was uttered after the other. but some i could not read, because the characters were strange. these: fu-hsi. afte

en expunged (albeit not wholly by the sweep of steel) and this word writ in curving characters scimitar-sharp mohammed. next was a name sore blurred: sir edward kelly, with one writ in cipher. and in the centre of all, within the emblem of a ruby rose of five petals upon a golden cross was engraved: christian rosencreutz (for so were the brethren discreet to conceal his true name. after whom came three names great and terrible that i write not in this place. lastly appeared this newly-writ hieroglyph of the lion, and the name of that brother was hidden from me. then was i shewn the mystery of the words: how in the first period of recorded history men thought that life came from woman alone, and worked by the formula of isis, worshipping nature chaste and kindly, not understanding death, or

ALEISTER CROWLEY THE I CHING

icient 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 apparatus 0. tao is the source of the yi king, as of all. 1. thou shalt obtain 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them

w! protect the ignorant from all abuses! 5 the hsu hexagram moon of lingam- hsu: patience; be sincere; success will gleam firmness brings fortune, thou mayest cross the stream. wait, constant, in the border of the land. wait, slandered, by the mountain torrents sand. ah! shun its mud, or mischief is at hand. still wait, midst blood. forth from cavern hie! still wait, at festival- oh firmly stand. three guests come helping; greet them courteously. 6 the sung hexagram lingam of moon- sung: strife: be cautious; seek not the extreme. seek help from friends, and do not cross the stream. perpetuate not strife, though slandered thou. o'ermatched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on

quiver. beggars on horseback tempt the brigand's play. stand not to oppose the friends come to deliver. remove all wrong; then all men own thy sway. the prince the falcon on the wall shall slay. 41 the sun hexagram earth of water- sun: diminution; be sincere; the price is not the measure of the sacrifice. leave business to help friends, but yet be wary! guard against action; of the cash be chary! three walk, one's gone; one walks, and meets a two. by friendship one finds woes becoming few. here's tortoise shells from the chosen few. prudent though kind well served by friends o'dignitary. 42 the yi hexagram air of fire- yi: increase; now's no time to sit and shiver; but to move on, even to cross the river. success excuses boldness; face thy fate! good omens and true virtue joined, essay! il

ALEISTER CROWLEY THE LAW OF LIBERTY

the expansion and the development of the soul through joy. here is the calendar of our church "but ye, o my people, rise up and awake! let the rituals be rightly performed with joy and beauty" remember that all acts of love and pleasure are rituals, must be rituals "there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride! a feast for the three days of the writing of the book of the law. a feast for tahuti and the children of the prophet- secret, o prophet! a feast for the supreme ritual and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death! a feast every day in your hearts in the joy of my rapture! a feast every night unto nu, and the pleasure of uttermost d

ALEISTER CROWLEY THE LOST CONTINENT

was chosen to succeed the venerable k-z--who had it in his mind to die, that is, to join them in venus, as one of the seven heirs of atlantis, and i have been appointed to declare, so far as may be found possible, the truth about that mysterious lost land. of course, no more than one seventh of the wisdom is ever confided to one of the seven, and the seven meet in council but once in every thirty-three years. but its preservation is guaranteed by the interlocked systems of "dreaming true" and of "preparation of the antinomy. the former almost explains itself; the latter is almost inconceivable to normal man. its essence is to train a man to be anything by training him to be its opposite. at the end of anything, think they, it turns out to be its opposite, and that opposite is thus mastered

nity in all essentials, but with an even closer dependence upon god. they asserted its formulae, without attaching any meaning to the words, in a manner both reverent and passionate. sexual life was entirely forbidden to the workers, a single breach implying relegation to the phosphorus works. in every field was, however, an enormous tablet of rock, carved on one side with a representation of the three stages of life: the fields, the labour mill, the factory; and on the other side with these words "to enter atlas, fly" beneath this an elaborate series of graphic pictures showed how to acquire the art of flying. during all the generations of atlas, not one man had been known to take advantage of these instructions. the principal fear of the populace was a variation of any kind from routine

ns, to ensure the continuance of the race by the begetting, bearing and nourishing of the children. the priestly class was concerned with the further preparation of the zro supplied by the labour-mills, and its impregnation with phosphorus. this class had much leisure for 'work, a subject to be explained later. the high priests and high priestesses were restricted in number to eleven times thirty-three in any one 'house. to them were entrusted the final secrets of atlas, and to them was confided the conduct of the experiments in which every will was bound up* the colour of the atlanteans was very various, though the hair was invariably of a fiery chestnut with bluish reflections. one might see women whiter than aphrodite, others tawny as cleopatra, others yellow as tu-chi, others of a stra

st of the people abandoned altogether the use of speech, only a few years' practice enabling them to dispense with the radicle. they then sought to do without gesture, and in eight generations the difficulty was conquered, and telepathy* established. research then devoted itself to the task of doing without thought; this will be discussed in detail in the proper place. there was also a 'listener, three men who took turns to sit upon the highest peak, above the 'light- screens, and whose duty it was to give the alarm if any noise disturbed atlas. on their report that high priest charged with active governorship would take steps to ascertain and destroy the cause. the 'light-screens' spoken of were a contrivance of laminae of a certain spar such that the light and heat of the sun were comple

hich he might meet a fellow- citizen. the banqueting-hall of the children was usually very large. the furniture, which had been brought by the first colonists, and gradually disused by adults, never needed repair. a vast open doorway facing north opened on the mountainside on to the vineyards and orchards, the meadows and gardens, in which the children passed their time. suckled by the mother for three months only, the child was then already able to nourish itself on the bread and wine, and on the flesh of the amphibious herds, of which there were several kinds; one a piglike animal with flesh resembling wild duck, another a sort of amatee tasting like salmon, its fat being somewhat like caviar in everything but texture, and a sure specific for any of childhood's troubles. a third, an ance

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

nces another by attraction, of course; but these are incidents of self-predestined orbits. there is, however, a mystery of the planets, revolving about a star of whom they are parts; but i shall not discuss it fully in this place. man is the middle kingdom. the great kingdom is heaven, with each star as an unit; the little kingdom is the molecule, with each electron as an unit (the ratio of these three is regularly geometrical, each being 10 to the 22 times greater in size than its neighbour) see "the book of the great auk" for the demonstration that each 'star' is the centre of the universe to itself, and that a 'star' simple, original, absolute, can add to its omnipotence, omniscience and omnipresence without ceasing to be itself; that its one way to do this is to gain experience, and th

either perceptible or not perceptible, according to the conditions. similarly, the eye can distinguish either the one-inch or the two-inch stick from one of an inch and a half. but we cannot continue this process indefinitely- we can always reach a point where the extremes are distinguishable from each other but their mean from neither of the extremes. thus, in the physical continuum, if we have three terms, a, b, and c, a appears equal to b, and b to c, yet c appears greater than a. our reason tells us that this conclusion is an absurdity, that we have been deceived by the grossness of our perceptions. it is useless for us to invent instruments which increase the accuracy of our observations, for though they enable us to distinguish between the three terms of our series, and to restore t

e shown conclusively that a consistent system of geometry can be erected on any arbitrary axiom soever. if one chooses to assume that the sum of the interior angles of a triangle is either greater than or less than two right angles, instead of equal to them, we can construct two new systems of geometry, each perfectly consistent with itself, and we possess no means soever of deciding which of the three represents truth. i may illustrate this point by a simple analogy. we are accustomed to assert that we go from france to china, a form of expression which assumes that those countries are stationary, while we are mobile. but the fact might be equally well expressed by saying that france left us and china came to us. in either case there is no implication of absolute motion, for the course of

in disagreement with the hon. bertrand russell with regard to the conception of the nature of number> possessing an infinite number of properties peculiar to itself. let us consider, for a moment, the numbers 8 and 9. 8 is the number of cubes measuring one inch each way in a cube which measures two inches each way; while 9 is the number of squares measuring one inch each way in a square measuring three inches each way. there is a sort of reciprocal correspondence between them in this respect. by adding one to eight, we obtain nine, so that we might define unity as that which has the property of transforming a three-dimensional expansion of two into a two-dimensional expansion of three. but if we add unity to nine, unity appears as that which has the power of transforming the two-dimensiona

ch way. there is a sort of reciprocal correspondence between them in this respect. by adding one to eight, we obtain nine, so that we might define unity as that which has the property of transforming a three-dimensional expansion of two into a two-dimensional expansion of three. but if we add unity to nine, unity appears as that which has the power of transforming the two-dimensional expansion of three aforesaid into a mere oblong measuring 5 by 2. unity thus appears as in possession of two totally different properties. are we then to conclude that it is not the same unity? how are we to describe unity, how know it? only by experiment can we discover the nature of its action on any given number. in certain minor respects, this action exhibits regularity. we know, for example, that it unifo

ALEISTER CROWLEY THE OTO GNOSTIC MASS

.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 gnostic mass is a composite of the three versions. prepared by frater halayl, it was first published in the journal ecclesia gnostica i(3, and is here republished with frater halayl's annotations--h.b. i of the furnishings of the temple in the east, that is, in the direction of boleskine, which is situated on the south-eastern shore of loch ness in scotland, two miles east of foyers, is a shrine or high altar. its dimensions should

d, two miles east of foyers, is a shrine or high altar. its dimensions should be 7 feet in length, 3 feet in breadth, 44 inches in height. it should be covered with a crimson altar-cloth, on which may be embroidered fleur-de-lys in gold, or a sunblaze, or other suitable emblem. on each side of it should be a pillar or obelisk, with countercharges in black and white. below it should be the dais of three steps, in black and white squares. above it is the super-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses

d a cellar of salt, the other a censer of fire and a casket of perfume. iii of the ceremony of the introit the deacon, opening the door of the temple, admits the congregation and takes his stand between the small altar and the font (there should be a doorkeeper to attend to the admission) the deacon advances and bows before the open shrine where the graal is exalted. he kisses the book of the law three times, opens it, and places it upon the super-altar. he turns west. the deacon: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all

to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitential music. the priest: i am a man among men. he takes again the lance, and lowers it. he rises. the priest: how should i be worthy to administer the virtues to the brethren? the priestess takes from the child the water and the salt, and mixe

and takes the ewer from the child, and sprinkles the priestess, making five crosses, forehead, shoulders, and thighs. the thumb of the priest is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using th

ALEISTER CROWLEY THE QABALAH

tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers introduction to his translation of the three principal books of the zohar,3 and westcott s introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott s little book is principally valuable for its able defence of the qabalah as against exotericism and literalism. the literal qabalah is. is divided into three parts: ayrfm

have been the conductor of the children of israel through the wilderness, of whom god says, my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, 3 i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes) t.s. 4 the quote from genesis, in jacob s blessing to judah, is generally taken as the earliest reference to the messiah. other meanings of 358 are discussed later in this article t.s. liber lviii 7 vehenna shalisha, and lo, three

ubstituted for the other letter. thus, by albath, from jwr, ruach, is formed uxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sbua, ubpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the rational table of tziruph, another set of twenty-two combinations.6 there are also three tables of the commutations, known respectively as the right, the averse, and the irregular. to make any of these, a square, containing 484 squares, should be made, and the letters written in. for the right table write the alphabet across from right to left: in the second from of squares do the same but begin with b and end with a; in the third begin with g and end with b; and so no. for the

t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ u z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to show the letter they contain, putting one point for the first letter, two for the second &c.8 thus the right angle, containing qya, will answer for the letter q if it have three dots or points within it. again, a square will answer for h, n or, according to whether it has one, two, or three points respectively placed within it. so also with regard to the other letters. but there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash

is is that the total numerical value of the word, insted of being 30+ 40+ 200+ 2+ 5= 277, is 30+ 600+ 200+ 2+ 5= 837 (by gematria) lz tt, tat zal, the profuse giver. thus, by writing the mem as a final instead of the ordinary character, the word is made to bear a different qabalistical meaning. it is to be further noted with regard to the first word in the bible, tycarb, berashith, that the first three letters, arb, are the initial letters of the names of the three persons of the trinity: b, ben, the son; jwr, ruach, the spirit; and ba, ab, the father. furthermore the first letter of the bible is b, which is the initial letter of hkrb, berakhah, blessing; and not a, which is that of rra, arar, cursing. again, the letters of berashith, taking their numerical powers, express the number of ye

ALEISTER CROWLEY THE SWORD OF SONG

them a.c; footnotes indicated by numbers are by myself. key entry from the printed edition in the equinox; could probably use further proof-reading t.qathe sword of song called by christians the book of the beast aleister crowley y h a r h f s u r k h y h w here is wisdom: let him who hath understanding reckon the number of the beast. for it is the number of a man; and his number is six hundred, three score, and six the apocalypse of john this electronic edition prepared by celepha s press somewhere beyond the tanarian hills first published society for the propagation of religious truth benares [i.e. boleskine, foyers, inverness] 1904 e.v. reprinted in vol ii. of crowley s collected works society for the propagation of religious truth 1906 e.v. this electronic edition (based on the collec

as the most beautiful and elaborate vane: and in this sense it is my pmost eage hope that i may not unjustly draw a comparison between myself and the great reformers of eighty years ago* so it is usually supposed. maybe i shall one day find words to combat, perhaps to overthrow, this position. p.s. as, for example, the note to this introduction. as a promise-keeper i am the original eleven stone three peacherine. a.c. i must apologise (perhaps) for the new note of frivolity in my work: due doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why everything being an illusion there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apol

725 transcends the ordinary sphere and flies in the direction x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, 730 but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found 735 attacking nothing. here s the ground, pistols, and coffee three in one (alas, o rabbi schimeon) but never a duellist no son, no father, and (to please us most) 740 decency pleads no holy ghost! all vanish at the touch of truth, a cobweb trio like, in sooth, the sword of song 24 the reader may hope. summary. reader dismissed to chapel. future plans of poet. jesus dismissed with a jest. the jest. that worthy yankee millionaire, and wealthy nephews, young a

ld you only control it! 110 and an emerald ring and i know where you stole it! but for goodness sake give up attemptiing br nnhilde; try a boarding-house cook, or a coster s matilda! the sword of song 28 live out thy life! character of balti. his religious sincerity. relations of poet and the egyptian god of wisdom. crowley dismissed with a jest. still you re young yet, scarce forty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. t

a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23 will your grace do as much for your three 130 as they do for their one? i have seen may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong and some are old. they do not care a damn24 for cold, 135 behave like children, trust in allah (flies in mohammed s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls worse fools the

ALEISTER CROWLEY EQ I 1

eir dishonesty; for by no gentler means can they be taught. the brothers of the a. a. will advise simple experiments, and will describe them, by the pens of their chosen delegates, in the simplest available language. if you fail to obtain good results, blame either yourself or their method, as you will; if you succeed, thank either yourself or them, as you will. in this first number are published three little books; the first an account of their character and purpose, restored from the writings of von eckartshausen; the second an ethical essay restored from the cipher mss. of the g. d (of which mss. a complete account will later be given; these two books chiefly for the benefit of those who will understand wrongly or not at all the motto "the method of science- the aim of religion" in whic

finger to lips in gesture of silence, other fingers closed under thumb and palm facing left. feet are bare and placed heel nearly to heel at right angles with right foot directly pointed forward and left pointed left. the figure is framed by a plaster or clay low bas-relief in six panels: top is a ba-hadit or winged sun, sans serpents. left and right are two tapering pillars, crossed near top by three bars, drum expanding slightly at top but not approaching more than 3/4 diameter of base. the pillars are surmounted by the atef crown (two plumes of maat joined by an ovoid at base and resting on two horizontal wavy rams horns. the bottom three panels are blank. an account of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted

uin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers" 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you will find that you are able to distinguish the suit correctly three times in four, and that very few indeed inharmonious errors occur, while in 78 experiments you are able to name the card aright as many as 15 or 20 times. 9. when you have reached this stage, you may be admitted for examination; and in the event of your passing, you will be given more complex and difficult exercises. iii "asana- posture" 1. you must learn to sit perfectly still with every mu

to his habit. it was religion which separated us. at school i had learnt some french and german, and in both languages i came across sceptical opinions which slowly grew in my mind, and in time led me to discard and almost to dislike the religion of my father. i mention this simply because any little originality in me seemed to spring from this inquiry and from the mental struggle that convulsed three or four years of my youth. for months and months i read feverishly to conquer my doubts, and then i read almost as eagerly to confirm my scepticism "i still remember the glow of surprise and hope which came over me the first time i read that spinoza, one of the heroes of my thought, had also made his living by polishing glasses. he was the best workman of his time, the book said, and i deter

days afterwards we had another visit from lord b, who told my father that he 62 had never had such glasses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years afterwards my father died. the gap caused by his death, the void of loss and loneliness, was more than filled up by my young children. i had two little girls who, at this time, were a source of perpetual interest to me. how one grows to love the little creatures, with their laughter and tears, their hopes and questions and make-believe! and how one's love

ALEISTER CROWLEY EQ I 5

a. liber hhh "sunt duo modi per quos homo fit deus: tohu et bohu "mens quasi flamma surgat, aut quasi puteus aquae quiescat "alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt "in hoc primo libro sunt aquae contemplationis "two are the methods of becoming god: the upright and the averse. let the "mind become as a flame, or as a well of still water" of each method are three principal examples given to them that are without "the threshold" in this first book are written the reflexions "sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis

quasi halitus in mente humana abysso inferni. prima, nu epsilon kappa rho omicron sigma; secunds, pi upsilon rho alpha mu iota sigma; tertia phi alpha lambda lambda omicron sigma vocatur. et hae reflexiones aquaticae sunt trium enthusiasmorum, apollonis, dionysi, veneris "tota stella est nechesh et messiach, nomen hb:heh hb:yod hb:heh hb:aleph cum hb:heh hb:vau hb:heh hb:yod conjunctum "there are three contemplations as it were breaths in the human mind, that "is the abyss of hell: the first is called" nu epsilon kappa rho omicron sigma, the "second" pi upsilon rho alpha mu iota sigma, and the third "phi alpha lambda lambda omicron sigma" these are the watery reflexions of the three enthusiasms; those of apollo "dionysys, and aphrodite" the whole star is nechesh and messiach, the name" hb:

hole of the good law which we who call ourselves "buddhists" should strive to follow, has been summed up by the tathagata in one single stanza "avoiding the performance of evil actions, gaining merit by the performance of good acts: and he purification of all our thoughts- this is the teaching of all the buddhas" therefore we that call ourselves buddhists have so to live that we may carry out the three rules here laid down. we all know what it is to avoid doing evil- we detail the acts 29 that are ill each time we take "panca "sila" the taking of life, the taking of what does not rightly belong to us, living a life of impurity, speaking what is not true, or what is cruel and unkind, and indulging in drugs and drinks that undermine the mental and moral faculties- these are the evil actions

mbracing and including all beings beneath you, repeating the same formula, and lastly as going upwards, and suffusing with the warmth of your love all beings in the worlds above. thus you will have meditated upon all beings with thoughts of love, in all the six directions of space: and you have finished the meditation on love. in the same way, using the same formula, do you proceed with the other three sublime states. thinking of all beings who are involved in the samsara cakka, involved in the endless sorrow of existence- thinking especially of those in whom at this moment sorrow is especially manifested, thinking of the weak, the unhappy, the sick, and those who are fallen; you send out a ray of pity and compassion towards them in all six directions of space. and so suffusing all beings

une and to evil. so very powerful is this method of meditation, that a very short practice will give results- results that you will find working in your life and thoughts, bringing peace and happiness to you, and to all around you. then there is the very important work of samm sati, the analysis of the nature of things that leads men to realize how all in the samsara cakka is characterised by the three characteristics of sorrow, and transitoriness, and soullessness: how there is nought that is free from these three characteristics; and how only right reflection and right meditation can free you from them, and can open for you the way to peace. and because men are very much involved in the affairs of the world, because so much of our lives is made of our little hates and loves and fears; be

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the end! the end: for the eye of shiva he hath opened: the universe is naked before him: for the aeon of saturn leaneth toward the bosom of death. illustration on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows b

the passing of the river, in an egg of white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the visions of the 29th and 30th aethyrs were given to me in mexico in august, 1900, and i am now (23.11.9) trying to get the rest. it is to be remarked that the last three aethyrs have ten angels attributed to them, and they therefore represent the ten sephiroth. yet these ten form but one, a malkuth-pendant to the next three, and so on, each set being, as it were, absorbed in the higher. the last set consists, therefore, of the first three aethyrs with the remaining twenty-seven as their malkuth. and the letters of the first three aethyrs are the key-sigils o

ry hath been hidden by the alchemists. compose the sevenfold into a fourfold regimen; and when thou hast understood thou mayest make symbols; but by playing child's games with symbols thou shalt never understand. thou hast the signs; thou hast the words; but there are many things that are not in my power, who am but the warden of the 28th aethyr. now my name thou shalt obtain in this wise. of the three angels of the aethyr, thou shalt write the names from right to left and from left to right and from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore di

e the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them that are pure upon earth, and the queen of all the sorcerers of hell. i am the daughter of nuit, the lady of the stars. and i am the bride of them that are vowed unto loneliness. and i am the mother of the dog cerberus. one person am i, and three gods. and thou who hast blasphemed me shalt suffer knowing me. for i am cold as thou art cold, and burn with thy fire. oh, when shall the war of the aires and the elements be accomplished? radiant are these falchions of my brothers, invisibly about me, but the might of the aethyrs beneath my feet beareth me 15 down. and they avail not to sever the kamailos. there is one in green armour, with

heaven beating the steel of the worlds upon the anvils of hell, to make a roof to the aethyr. for if the great work were accomplished and all the aethyrs were caught up into one, then would the vision fail; then would the voice be still. now all is gone from the stone. ain el hajel "november" 26, 1909. 2-3.25 p.m. the cry of the 23rd aethyr, which is called tor. in the brightness of the stone are three lights, brighter than all, which revolve ceaselessly. and now there is a spider's web of silver covering the whole of the stone. behind the spider's web is a star of twelve rays; and behind that again, a black bull, furiously pawing up the ground. the flames from his mouth increase and whirl, and he cries: behold the mystery of toil, o thou who art taken in the toils of mystery. for i who tr

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d everywhere for smoking. charas, though a drug, plays the part of money to a great extent in the trade that is carried on at ladakh, the price of the drug depending on the state of the market, and any fluctuations causing a corresponding increase or decrease in the value of the goods for which it is bartered. the exchange price of charas thus gives rise to much gambling. a pony-load (two pais or three maunds) sells for rs. 40 or rs. 50, the cost of transport to hoshiapur (the chief punjab depot) is rs. 100, and there it fetches from rs. 30 to rs. 100 per maund. retail dealers sell small quantities at a price that works out at rs. 200 to rs. 500 per maund. five years ago the kashgar growers, encouraged by the high prices, sowed a large crop and reaped a bumper harvest, only to find the mar

placed on the back part of the tongue with the right hand. the tongue is then quickly released and the capsule is swallowed with ease. in order that the drug may be rapidly absorbed, food should be 246 withheld for twenty-four hours before the test and an efficient cathartic given if needed. within a comparatively short time the dog begins to show the characteristic action of the drug. there are three typical effects to be noticed from active extracts on susceptible animals: first a stage excitability, then a stage of inco-ordination, followed by a period of drowsiness. the first of these is so dependent on the characteristics of the dog used that it is of little value for judging the activity of the drug, while with only a few exceptions the second, or the stage of inco- ordination, inva

rom unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. 3 the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-at-arms and distressed ladies, vampires and succubi, could amuse them. their mag

d of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. knox om pax.[with these mystic words the mysteries eleusinian were sealed. ed. 10.0. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so th

e, one and alone. as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc. we can regard the western system as the essential one. yet of course pranayama, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds those deadly long last three seconds even if he burst in the process. all this i am writing during breakfast. my devotees may note, by the way, how the desire to sleep is breaking up. night i. 7 1/2 hours, unbroken from 12.30. ii. 7 hours nearly, with dreams. iii. 8 hours nearly; but woke three or four times, and if i had not been a worm would have scattered it like chaff! iv. 6 1/

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er and tailor" 9 henrietta st. covent garden, w.c. begs to inform those concerned that he has been entrusted by the a. a. with the manufacture of the necessary robes and other appurtenances of members of the society. the lesser key of solomon (goetia)"with full instructions and illustrations" price 1 1s. through the "equinox" only a few copies remain for st the equinox vol. i. no. ii 2nd part of three october 18, 1989 e.v. key entry and march 1, 1990 e.v. first proof reading against the 1st edition. done by bill heidrick, t.g. of o.t.o (further proof reading desirable) copyright (c) o.t.o. disk 2 of 3 this is the xywrite word processor version. to print, use substitution tables from printer drivers 3g10x.prn or 3g10x-l.prn, february 1990 e.v. revision or later (new graphics symbols and fo

er from even greater predecessors, 239 who are traced to the fratres rosa("sic) crucis of germany. valentine andrea("opera" a.d. 1614) has given an esoteric account of the s.r, probably he also edited the 'fama fraternitatis,'1 or 'history of the society' which must have been derived from the old records of c. r.'s2 pupils "the first order is a group of four grades: the second order is a group of three grades of adeptship "highest of all are those great rulers who severally sustain and govern the third order, which includes three magic titles of honour and supremacy; in case of a vacancy the most advanced 7= 4 3 obtains by decree the well-earned reward. the grades of the first order are of hebrew design; of the second, christian "the rituals and secrets are received from the greatly honour

th 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, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high prie

31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1 =10 malkuth zelator spirit 0 =0 neophyte diagram 2. the paths and grades. 243 only be drawn aside by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neo

e the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as dominating it, but as bringing it down and manifesting it unto the outer order: as though the crucified one having raised the symbol of self-sa

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a- or air-ship. believe me, she was in great danger. however, this would prove a useless narrative. the floating machinery suffered, was nearly wrecked; the crew suffered, nearly perished; i suffered, and nearly died. after the storm was over i found myself on the shore of this island with the box; a small cage out of which two carrier- pigeons, almost dead with hunger, were struggling to escape; three sailors of the crew; the man-whose-nose-sings-at-will, and a dog; while my tormentor and the other souls were drowned, i suppose, or thrown upon some other hand. it seems now almost as if i should wish my tormentor to be here. i might cure him; and at all events he would be compelled by necessity to adopt a more lenient attitude towards me. besides, now that he has made me to fit his box, th

e most wondrous and striking experiences which i am undergoing will doubtless be of no little help to the "bon -fide" thinkers of our present day. dean swift and samuel butler stand, no one will deny it, as the greatest benefactors of humanity. if my sufferings could prove of any utility, in their turn, i should feel myself proud and most happy to describe at length the life i am now leading with three sailors, a dog, a musician, a box whose value i am learning every day to appreciate more and more, and our carrier-pigeons, in a distant island. i must begin methodically and give a systematic account of my life here. i trust that the authority presiding over our destinies will look upon me as the most logical of all men. as the surroundings play an important part in our life, my first duty

right; i feel it more intensely every day. a box so mighty needed a cover. in consequence, knowing that the hour of my death might strike at any moment, i had to find a man-cover to replace me in that event; one who would never forget to reintegrate the box every night. proceeding in order, i looked around me; and at once 368 discarded the two pigeons and the dog. i had only to choose between the three sailors and the man-whose-nose-sings-at-will. as the latter was of great help to us, and kept the negroes amused for hours with the harmonious though plaintive accords springing at will from his nasal organ, there remained only the sailors. the natives, were, of course, totally unfit for such a fate. they could find no inner delectation in the perpetual sufferings occasioned by so dreadful a

whose-nose-sings-at-will. as the latter was of great help to us, and kept the negroes amused for hours with the harmonious though plaintive accords springing at will from his nasal organ, there remained only the sailors. the natives, were, of course, totally unfit for such a fate. they could find no inner delectation in the perpetual sufferings occasioned by so dreadful an ordeal- or doom! of the three sailors, one was much too short to prove of any use. if i could easily shorten, lop, prune, and curtail a too big substitute, i could not possibly add anything to that small pattern of our race. i decided, in consequence, to slay him, during his sleep, so that a useless impediment be done away with. as the four men, since the wreck of our ship, were sunk in a state of torpor and only stared

say they look very happy. though there is still much to be published before we arrive at the part of the man-cover's adventures with which this last message is concerned, he informs me of such surprising news that i think it my duty to let the readers share it at once. the news is startling. having received my letter, he threatens to blow the island into the air, should any vessel approach within three miles. he informs me of his absolute decision never to leave the place, and never to allow any one to come within the distance mentioned. provided he receives my pledge never to reveal the situation of his new landed property, he promises to keep me informed of all his doings. for the sake of the tale, i have made myself an accomplice of his crimes and follies. i am ashamed of myself, but cu

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arefully "my good friends" said he "you've neither of you got a leg to stand on; for in all you say there is not one grain of proof- the case is dismissed" 7 the water inspector rose jubilant, when from the body of the court came a still small voice "might i respectfully suggest, your worship, that the water in question be examined through my microscope "what in thunder is a microscope" cried the three in chorus "an instrument, your worship, that i have constructed on the admitted principles of optics, to demonstrate by experience what these gentlemen are arguing about "a priori" and on hearsay" then they both rose up against him, and cursed him "unscientific balderdash" said the water man, for the first time speaking respectfully of science "blasphemous nonsense" said the inhabitant, for

mnemonics [the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names &c. and are controlled by them. as to the possibility of producing results external to the mind of the seer("objective" in the ordinary common sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are: 16 (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt should b

coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments will suffice to render the student confident and even expert. see also "the seer, pp. 295-333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the last chapter is to f

the average man. our equation was therefore composed exclusively of variables, and wide variables at that! nothing for it, then, 39 but rule-of-thumb! the old chancery lane rule: begin with half the minimum dose of the pharmacopoeia, and if nothing happens within the expected time, double the dose. if you go on long enough, something is nearly sure to happen! iv "the mind of the father said into three! and immediately all things were so divided- zoroaster. let my readers be good enough to remember, then, that what follows concerns myself only. this must excuse the use of the first person, highly improper in a scientific essay, were it not that the personality of the experimenter is perhaps an essential. i cannot assert that my results would be achieved by another. yet i have the strong co

ther. yet i have the strong conviction that i have eliminated many sources of error, and that my observations may possess a more absolute value in psychology than those of ludlow or even of my great master baudelaire. the few on whom i have been able to test the drug have in large measure confirmed, and in no way contradicted, my results. in the first place, i make an absolute distinction between three effects of hashish, which may be, and i think probably are- so distinct they appear- due to three separate substances. possibly a simple stimulus-curve may account for it, but i do not think so. 1 "the volatile aromatic effect (alpha. this, the first evanescent symptom, gives the "thrill" described by ludlow, as of a new pulse of power pervading 40 one. psychologically, the result is that on

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d.c.f. by legal proceedings. we, however, will omit this evocation, substituting in its place, as an example of such a working, the evocation of the great spirit taphthartharath by frater i.a. the ritual for the evocation unto visible appearance of the great spirit taphthartharath illustration on page 170 described: this is a lineal trace sigil from a magical square. to the eye, it is composed of three lines. these lines are rounded at the ends, thick black and arrayed as follows: one line descending from the left at 25 degrees off the vertical, its top is rounded and its bottom is truncated by the emergent second line, length 17mm. the second line extends to the right from the truncated first at about 5 degrees below the horizontal, its right end is rounded and its length is 16mm. the thi

el to the tangent afore mentioned. there is an "a" within the apex of this triangle, top to apex direction. below the "a, within the triangle, is the sigil from page 170, oriented as the "a. the magical figures of mercury are to be drawn in yellow-orange chalk upon the ground as shown. at the quarter where the spirit is to appear is drawn a triangle within a circle: at its points are to be placed three vessels burning on charcoal the incense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed

fore him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission to admit to the hall of dual truth this creature of sigils "magus of art" i, s.s.d.d, soror of the order of the golden dawn, theorica adepta minora of the order of the rose of ruby and the cross of g

and finally swear thou by the great magic sigil 189 that i hold in my hand, that thou wilt in future always speedily appear before us; coming whensoever thy sigil is unveiled from its yellow silken covering: and manifesting whensoever we enable thee by the offerings and sacrifices of thy nature! to the end that thou mayest be a perpetual link of communication between the great god thoth under his three forms and ourselves "the final admonition" o thou mighty and potent prince of spirits taphthartharath: forasmuch as thou hast obeyed us in all our demands, i now finally bind and conjure thee: that thou hereafter harm me not, or these my companions, or this place, or aught pertaining unto all of us: that thou faithfully do perform all those things even as thou hast sworn by the great and all

e had bought for the purpose of carrying out the sacred operation of abramelin the mage. 206 the adept during the whole of the autumn of 1899 we find p. busily engaged in making all necessary preparations for the great operation. outside these preparations little else was accomplished; and, except for a fragment of a ms. on the "powers of number" no other record of the progress of p. during these three months is forthcoming. this ms, though interesting enough in itself, is scarcely of sufficient value to quote here; however, it may be remarked that it shows how strong an influence the order of the golden dawn had had upon him, as well as the astonishing rapidity of his magical progress. in january 1900, p. returned to paris in order that before commencing the sacred operation of abramelin

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e of such a person at a sitting entirely invalidates the testimony of his fellow-sitters, even be they such presumably competent persons as mr. w.w.baggalay and the hon. everard feilding "le grande hyst rie" such as must play no small part in the constitution of a person who can persuade himself that the best athletic training is stark starvation, that tobacco is poison, alcohol fatal in doses of three drops, and the use of the reproductive faculties under any circumstances tantamount to suicide "la grande hyst rie" i say, is sufficient to explain anything. a sufferer is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, no

is. let me recall the main facts of the brighton murder. on the night of the crime there had been a dinner-party at the house of mrs. ridley. towards midnight the hostess remained alone with her servants: a butler, two footmen, a 287 cook and two maids. mrs. ridley's apartments have a full view of the sea, as has also the room of her maid jane fleming. the cook and the other maids, as well as the three men, slept in rooms at the back of the house. at the inquest james dale, the footman, and the butler deposed that they heard no noise whatever during the night. now, harry carpenter, the other man, had been found murdered in the first-floor bathroom. and it has been ascertained that he could not possibly leave his room without being heard by the others, who slept one on each side of him, as

is bounded by a higher. thus, the second dimension is contained in the third, and so the third in the fourth "ad infinitum" each dimension being infinite in itself, and yet contained in a higher, which is again infinite. thus we get infinity contained within infinity, just as .7' is contained in .8, and .8' in .9; and yet .7' is infinite, and .8' is infinite and .9' is infinite, yet there are not three infinites but one infinite &c &c. j. f. c. f. 313 the maniac. a realistic study of madness from the maniac's point of view. reebman limited. 5"s" net. only maniacs are recommended to read this book; its dulness may being them to their senses. for the first chapter is like the second, and the second like the third, and the third like the fourth, which almost proves the athanasian creed; for a

disgorgeth the light of the first, so that there is neither the desire of light nor the need of light_ all being as a woven twilight of day and night, a madness of mingling moons. yet i behold! 11. now mine eyes are seven, and are as stars about a star; and the lids of mine eyes are fourteen, two to each eye. also have i seven arms to do the bidding of the seven eyes; and each arm hath an hand of three fingers, so that i may rule the great ocean and burn it up with the spirit of flame, and that i may drown the fire in the abode of the waters. thus i am rendered naked; for neither flame nor water can clothe me; therefore am i as a breath of wind blown over an earth of adamant, that knoweth neither sorrow nor rejoicing; then do i abide as a river of light between the night of chaos and the d

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bes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite num

. else? marsyas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marsyas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there's the vision called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of

gg d, clad in mist! another_ firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. 51 marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun's ensanguine dart spear-bright in my blazing heart, and my being's basil-plant bright and hard as adamant! marsyas. yonder, fain

cation and poison your pleasure. anxiety would become anguish, and disappointment torture. but if, having observed all these preliminary conditions, the weather is fine; if your are situated in favourable surroundings, such as a picturesque 70 landscape or a room beautifully decorated; and if in particular you have at command a little music, then all is for the best. generally speaking, there are three phases in hashish intoxication, easy enough to distinguish, and it is not uncommon for beginners to obtain only the first symptoms of the first phase. you have heard vague chatter about the marvellous effects of hashish; your imagination has preconceived a special idea, an ideal intoxication, so to say. you long to know if the reality will indeed reach the height of your hope; that alone is

ion of the passers-by, a whole ocean of triviality. my finger-tips were already slightly cool; soon this turned into a most acute cold, as if i had plunged both hands into a bucket of ice-water. but this was not suffering; this needle-sharp sensation stabbed me rather like a pleasure. yet it seemed to me that this cold enveloped me more and more as the interminable journey went on. i asked two or three times of the person with whom i was if it was actually very cold. he replied to me that, on the contrary, the temperature was more than warm. installed at last in the room, shut up in the box which had been given me, with three or four hours of repose in front of me, i thought myself arrived at the promised land. the feelings on which i had trampled during the journey with all the little ene

ALEISTER CROWLEY EQUINOX EQ I 4 2

ntration practices, in his diary on this date he writes "the fear of the future seems practically destroyed, and during the last six months i have worked well. this removes all possible selfishness of incentive (after 4 3/4 years) maitri-bh vana is left, and that alone. aum! at benares he visited the temples, and had a long conversation with sri swami swayam prakash nanda maithila; and then after three days' sojourn there journeyed to agra "i saw the taj. a dream of beauty" he writes "with appallingly evil things dwelling therein. i actually had to use h.p.k. formula! the building soon palls; the aura is apparent, and disgust succeeds. but the central hall is of strained aura, like a magic circle after banishing" at agra p. met astrologer and geomancer munshi elihu bux; who told him that b

ons has been preserved, time was not idled away and exercises in meditation of a more exalted kind, on the vastness of nature and the ungraspable might of god, were his daily joy and consolation. in september he returned to srinnagar, and thence journeyed to bombay where he remained for but a few days before his return journey to europe. arriving in egypt he remained in that ancient land for some three weeks, somehow feeling that it was here that he should find what he had so long now been seeking for in vain. but realizing the hopelessness of waiting in any definite country or city, without some clue to guide him to his goal, he left egypt at the beginning of november and continued his journey back to england only to break it again at paris. in this city he remained until april the follow

the goal of his journey seemed still so distant that only with difficulty could he bring himself to believe that he had progressed at all. indeed, ti must have been discouraging to him to think that on the 6th of may 1901 he, in a meditation of thirty-two minutes had only experienced ten breaks, whilst during a meditation of similar length, on the 13th of july 1903, the number of breaks had been three times as many. but 282 these interrupting voice suggestions have been named by p. telephone-cross-voices on account of their close resemblance to disjointed conversations so often heard whilst using a telephone. a similar phenomenon occurs in wireless telegraphy; chance currents make words, and are so read by the operator. they are called "atmospherics" i propose the retention of this useful

dy concentration, it might be the greatest 284 "shiva sanhita" chap. v, 155. 285 atman, pan, harpocrates, whose sign is silence, etc, etc. see "777. 286 the vision of the holy guardian angel- adonai. 287 equilibrium, silence, supreme attainment, zero. 288 as for women they are considered beyond the possibility of redemption, for in order of re-incarnation they are placed seven stages below a man, three below a camel, and one below a pig. manu speaks of "the gliding of the soul through ten thousand millions of wombs" and if a man steal grain in the husk, he shall be born a rat; if honey, a great stinging gnat; if milk, a crow; if woven flax, a frog; if a cow, a lizard; if a horse, a tiger; if roots or fruit, an ape; if a woman, a bear "institutes of manu" xii, 55-67. 289 we find christ insi

ou" this "lingerie de cocotte" beautifully designed to cover the narded limbs of foolish virgins, sits the buddha in silent meditation; so that p. soon discovered that by stripping his body of all these tawdry trappings, this feminine under-wear, and by utterly discarding the copy-book precepts of baptistical buddhists, the four noble truths were none other than the complete yoga, and that in the three characteristics293 the summit of philosophy (the ruach) had been reached. the terrific strain of asana and pr n y ma, the two chief exercises of hathavidya, p, by months of trial proved to be 193 not only methods of great use as a sedative before commencing a magical operation, but methods of inordinate importance to such aspirants, who, having discarded the shibboleths of sect, have adopted

ALEISTER CROWLEY EQUINOX EQ I 4 3

k llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride- to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and sti

avails to bear the child. still hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. 15 his strength is done; he cannot stir. the child complains- how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. to save the world- three days away! his life in knighthood's life is furled, and knighthood's life in his- to-day- his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of horror

ed he thus the dwarf. from first to last the envious knights essayed, and all their malice had the worst, till strong sir bors his prowess played- and all his might avail d nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur's peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but boors on arthur rails that never a knight is worth but one "by goddes death (quod he "what ails 20 us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen" then went the applauding murmur

ALEISTER CROWLEY EQUINOX EQ I 4

rous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by george raffalovich 281 half-hours with famous mahatmas. no. i. by sam hardy 284 the thief-taker. by aleister crowley 291 review 292 the eyes of st. ljubov. by j. f. c. fuller and george raffalovich 293 midsummer eve. by ethel archer 310 the poetical memory 311 adela 314 the three worms. by edward storer 317 the felon flower. by ethel archer 325 the big stick 327 glaziers' houses 346 in the temple. by victor b. neuburg 352 "special supplement" the high history of sir palamedes the saracen knight and of his following the questing beast illustrations aratrum securum "facing page" 11 the yogi" 90 the tatwas" 108 adonai ha aretz" 114 the interpreter" 199 "this page is res

. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshadow

sportsmanship. the first use he had to make of his freedom and of his fortune was to book a cabin on the first liner bound for new zealand, where he was let to expect a total recovery. iii the empress lionel lived on a large estate, rode, hunted, played games, was made love to; discovered the joys of nature, the pleasures kept in reserve for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a

le before resuming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers of the universe" in one sense rightly enough did p. bring to completion the work l.i.l. at the end of the year 1900; but, in another, it took him nine long years of toil before he perfected it, for it was not until the last days of the year 190

y whole body shall be full of light" adding "in thee is no power of mental concentration and control of thought: and without this thou mayst achieve nothing" under his direction, therefore, i began to apply myself unto the practice of raja-yoga, at the same time avoiding all, even the smallest, consideration of things occult, as also he bade me. thus, at the beginning, i did meditate twice daily, three mediations morning and evening, upon such simple objects as- a white triangle; a red cross; isis; the simple tatwas; a wand; and the like. i remained after some three weeks for 59 1/2 minutes at one time, wherein my thought wandered 25 times. now i began also to consider more complex things: my little rose cross;4 the 46 complex tatwas; the golden dan symbol, and so on. also i began the exer

ALEISTER CROWLEY EQUINOX EQ I 6 2

eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name wh

til the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! the fire of god upon the altar as i have sworn by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["

light grows momentarily dimmer] aries. hail, brethren! ye are come to adore the splendour of the sun? satan-typhon. we are come to sacrifice. aries. what are the offerings? besz. dancing. scorpio-apophis. music. satan-typhon. silence and stillness["he prostrates himself and remains motionless [scorpio-apophis "bows to "sol" and plays an adoration<besz "dances in adoration in three-time [satan-typhon "rises and bows" aries. whence come ye, brethren? satan-typhon. from the dwelling-place of the sun. aries. who are ye, brethren? satan-typhon. i am the twin brother of the sun. scorpio-apophis. i am the beloved of the sun. 71 aries["to" besz] but who art thou, brother [besz "begins to stammer" leo. who art thou["they threaten him with their spears" besz "crouches in terror

d, facing the altar again [mercury "reads gemini and virgo sections from" 963 "at altar["the big lights are put out; only a small purple light remains] first probationer. o thou lord of harmony! master of the right will, thou who hast brought unto us the divine seeds of self-knowledge- we, the humble servants of the children of thy voice, we call on thee to lead us out of our ignorance! chorus of three other probationers. we call thee, o thrice holy! first probationer. o thou, divine worker! master of all that is divine! herald of all that is coming! builder of our house! holy art thou, thou that knowest the supreme mysteries! chorus. we call thee, o thrice holy! first probationer. o thou, all good, we call thee! virgo. 1["rising] not good alone, brethren! but all complete in the perfect e

ur? taurus. moonrise. cancer. 1. brother taurus, what is the place? taurus. the chapel of the holy graal. cancer. 1. what is my office? taurus. warden of the graal. cancer. 1. what is my robe? taurus. chastity. cancer. 1. what is my weapon? taurus. vigilance. cancer. 1. whom do we serve? taurus. the lady artemis. cancer. 1. how many are her servants? taurus. nine. cancer. 1. who are they? taurus. three for the dew; three for the rain; and three for the snow. cancer. 1. who are the great officers? 113 taurus. thyself, the warden of the holy graal. myself, the lord of the bow. a nymph, a satyr- pan. 1. and pan! cancer. brother pan, i command thee to honour our lady artemis. taurus. bear the cup of libation! cancer. 333-333-333 [pan" recites chorus from swinburne's "atalanta" when the hounds

ALEISTER CROWLEY EQUINOX EQ I 6

r the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. vi. sun in libra september mcmxi o.s "the method of science--the aim of religion" wieland& co. 3 great james street, gray's inn london, w.c. printed by turnbull and spears. edinburgh contents page editorial 1 liber x 3 liber xvi 9 liber xc 17 liber clvi 23 liber cc 29 liber ccclxx 33 three poems for jane cheron. by aleister crowley 41 circle. by ethel archer 52 the electric silence 53 song 66 the scorpion. by aleister crowley 67 the earth. by francis bendick 108 sleep. by ethel archer 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 1

eport illustrative of the fact that people who do not do the practices, but gossip about the a. a, find themselves mysteriously outside, without word spoken; and the correlative fact, that people who do the practices find that results do happen. it is most astonishing, even to us; under the old empirical, dogmatic methods people could work really hard for years, and get absolutely nothing; in our three years' experience with the a. a, we have not found one man in whom three months' work has not produced at least one notable result. what can we add but this: blessing and worship to the beast, the prophet of the lovely star! 2 liber porta lvcis svb figvra x 3 a. a. publication in class a. imprimatur: n. fra a. a. liber porta lvcis svb figvra x 1. i behold a small dark orb, wheeling in an aby

re the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in

that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 36 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me;

as the indus is 38 water in the cavern of the glacier, and water 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 sea [the interpretation of this book will be given to members of the grade of dominus liminis on application, each to his adeptus] 39 three poems for jane cheron 41 three poems for jane cheron i the waif of oceanus "to frank harris" she is like a flower washed up on the shore of life by the sea of luck; a strange and venomous flower, intent to prove an unguessed continent. new worlds of love in the curve of its cup! new fruits to crush, new flowers to pluck. white waif, white champak-blosso blown from the jungle to the lost lago

ALEX SANDERS THE KING OF THE WITCHES

x hundred years after the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only concession was to meet secretly, on moors or in lonely forests. these meetings were known as 'sabbats* after homage had been paid to the devil, usually present in the guise of a black goat, or his deputy, the witches held a banquet. this was followed by the main feature of the sabbat, the dance, the tempo of w

at the time of the inquisition, however, and for some time after. they meant cert n death to their owner, for any such blemish was automatically regarded as the devil's markused by a witch to suckle her familiar. when a 'witch' was warned .she mi t be arres.ted, she .would often amputate a potential devil s mark with the kitchen knife, preferring* or, at the start ofthe terror, for the mark ofthe three-nailed claw known as th itch's .mark, with which witches used to tattoo their conv;rts. not surpnsmgly this custom was soon discontinued. 4 the threat of death from haemorrhage or blood-poisoning to that of execution. another certain proof was the finding of a spot that was insensible to pain and that did not bleed when stabbed with a pin. the scots developed this method to such a fine art t

ross the border to conduct their witch-hunts for them. in 1649 the town bell-ringer of newcastle-on-tyne was sent round the streets to gather accusations against supposed witches. within a few hours thirty women were forced to go into the town hall and, one by one, were stripped naked. their faces covered, they were stretched out on the draughty floor and, watched by a jeering mob, had pins up to three inches long stuck into them. the expert, who was being paid twenty shillings for every proven witch, seemed to be having a. good day, for none of the women was able to say exactly where in her numbed flesh the needles had been stuck. fortunately a more enlightened witness, a u.cei hobson, refused to accept this proof and demanded that the women be allowed to stand so that their blood could f

many other days in manchester, and alex was an undersized seven-year-old passing through mean back streets on his way fromst george's primary school in hulme to the home of his grandmother. the sanders family had recently moved to a semi-detached house-no.2 stratton road, chorlton-a great improvement over the old victorian house near the central goods yard in manchester, where mother, father and three children had had to make do in one room. but living in a better-class district had its drawbacks. the rent was high and mrs sanders had taken a charringjob to eke out her husband's wage. small-barely five-foot-and wiry, hannah sanders was determined to raise her children above their environment. when first married ten years previously she and her husband had been comfortably off. he had been

yed visiting her for that reason, but she was still very much a stranger, having moved to the district only months before. on this particular day alex was tired and, h gry, and feeling a little sorry for himsel why c? dn t his. mother be like other mothers, be at home wattmg for him? he resented being sent to gran's to ask if she would give him his tea. usually his mother finished work soon after three, but today she was working late. no. 46 wilton road was a terraced family house with an alley separating it from its neighbour at ground level. instead ii ofringing the front-door bell, alex went round to the back to surprise prince the collie, who lived in the yard and was always ready for a rough-and-tumble. today the yard door was open and the dog. was not there. granalways.preferred peop

ALEXANDRIAN BOOK OF SHADOWS OCCULT

the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his friend. merry meet and merry part bright the cheeks, warm the heart; mind the threefold law ye should, three times bad and three times good; whene'er misfortune is enow, wear the star upon your brow; true in troth ever ye be lest thy love prove false to thee 'tis by the sun that life be won, and by the moon that change be done; if ye would clear the path to will, make certain the mind be still; what good be tools without inner light? what good be magic without wisdom-sight? eight words the wiccan r

the water bowl aside and in its place sets the salt dish upon the pentacle. r touches salt with tip of athame, saying: r: blessings be upon thee, o creature of salt; let all malignity and hindrance be cast forth from thee, and let all good enter within. wherefore do i bless and consecrate thee, that thou mayest aid me. in the names of cernunnos and cerridwen. using the tip of the athame, r takes three measures of salt and puts it into the water, then stirs deosil three times with the athame, saying: r: but ever mind that as water and salt purifies the body, so the scourge purifies the soul. so mote it be! casting the circle: r draws a circle, continuous from north deosil unto north with the sword (or athame, saying: r: i conjure thee, o circle of power, that thou beest a boundary between

ilable. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call you up, to witness our rites and guard the circle! all turn and face south. ritual leader and maiden move to corresponding positions; others just turn in place. m rings bell. with athame, r draws three deosil circles and then an invoking ear

o s) closes the gate. h leads c to each quarter in turn, saying: h: take heed, ye lords of the east (south/west/north) that n. is properly prepared to be initiated a priest[ess] and witch. h leads c back to centre of circle (via east) while coven dances around, singing: eko, eko azrak (etc. over and over, meanwhile pushing c back and forth among them, until h calls a halt. partner then rings bell three times as h turns c to stand before the altar, with c's back to the altar (i.e. facing south if altar is in north. h stands in centre of circle, facing c (and altar. h says: h: in other religions, the postulant kneels, while the priest towers above. but in the art magical we are taught to be humble, and we kneel to welcome her[/him] and we say [kneels] blessed be thy feet, which have brought

sure is wound and placed upon the altar. h asks: h: before thou art sworn, art thou ready to pass the ordeal and be purified? c: i am. h, aided by another witch of the same gender, helps c to kneel, head and shoulders bowed forward. the loose ends of the short cord are unwound and c's ankles bound securely. the cable tow is fastened to the altar. h fetches scourge from altar as partner rings bell three times, saying: p: three, h scourges c firmly, but tenderly, thrice. p says (but doesn't ring bell: p: seven. nine. twenty-one, and each time h scourges c with the number of strokes p has named, and all should be light, yet firm, save only the very last which may sting somewhat as a reminder that h. has been deliberately restrained. hierophant then says: h: bravely thou hast passed the test

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

e, and is the sole interest to be found in that which is apparent and material? such queries pass through all our minds at various times, and have passed through the minds of thinkers right down through the centuries. there have been many attempts to reply to these questions, and as we study them we find that the- 3- the consciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for the consideration of men. these three solutions are: first, realism. another name for this school is that of materialism. it teaches that "the presentation which we have in consciousness of an external world is true; that things are what they seem; that matter and force, as we know them, are the only reality, and that it is not

an evolutionary process within all manifestation and identifies life with the cosmic process. it is the exact opposite of materialism, and brings the supernatural deity, predicated by the religionist, into the position of a great entity or life, who is evolving through, and by means of, the universe, just as man is evolving consciousness through the medium of an objective physical body. in these three standpoints the frankly materialistic, the purely supernatural, and the idealistic you have the three main lines of thought which have been put forward as explanatory- 4- the consciousness of the atom copyright 1998 lucis trust of the cosmic process; all of them are partial truths, yet none of them is complete without the others; all of them, when followed alone, lead into byways and into da

are purely material, is just as much occupied with the study of the divine as is his frankly religious brother who only concerns himself with the spiritual side; and that the philosopher is, after all, occupied in emphasising for us the very necessary aspect of the intelligence which links the matter aspect and the spiritual, and blends them into one coherent whole. perhaps by the union of these three lines of science, religion, and philosophy we may get a working knowledge of the truth as it is, remembering at the same time that "truth lies within ourselves" no one man's expression of the truth is the whole expression, and the sole purpose of thought is to enable us to build constructively for ourselves, and to work in mental matter. i should like to outline my plan this evening, to lay

whether it is of matter, of intelligence, of consciousness, or of spirit, consists in an ever-increasing power to respond to vibration, that it progresses through constant change, by the practice of a selective policy or the use of the discriminative faculty, and by the method of cyclic development or repetition. the stages which distinguish the evolutionary process might be broadly divided into three, corresponding to the stages in the life of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely become possible to trace the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his ima

of a human being: childhood, adolescence, and maturity. where man is concerned these stages can be traced in the human unit or in the race, and as the civilisations pass on and increase, it should surely become possible to trace the same threefold idea in the human family as a whole, and thus ascertain the divine objective through the study of his image, or reflection, man. we might express these three stages in more scientific terms, and link them with the three schools of thought earlier referred to, studying them as a. the stage of atomic energy. b. the stage of group coherency. c. the stage of unified or synthetic existence. let me see if i can make my meaning clear. the stage of atomic energy is largely that which concerns the material side of life, and corresponds to the childhood pe

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

same one truth and serving the same god. alice a. bailey. new york 1922. the constitution of man- 2- initiation, human and solar copyright 1998 lucis trust chart the seven planes of our solar system, the constitution of man the constitution of man, as considered in the following pages, is basically threefold, as follows: i. the monad, or pure spirit, the father in heaven. this aspect reflects the three aspects of the godhead: 1. will or power..the father. 2. love-wisdom..the son. 3. active intelligence..the holy spirit. and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. the monad reflects itself again in ii. the ego, higher self, or individuality. this aspect is potentially 1. spiritual will..atma. 2. intuition..buddhi, love-wisdom

t that which is worn out and of no value. each age must build in the product and triumphs of its period, and abstract the accretions of the past that would dim and blur the outline. above all, to each generation is given the joy of demonstrating the strength of the old foundations, and the opportunity to build upon these foundations a structure that will meet the needs of the inner evolving life. three basic facts to be recognised the ideas that are elaborated here find their corroboration in certain facts that are stated in the occult literature now extant. these facts are three in number, and are as follows (a) in the creation of the sun and the seven sacred planets composing our solar system, our logos employed matter that was already impregnated with particular qualities. mrs. besant i

tain faculties that were forced to demonstrate in a peculiar way, under the law of cause and effect, as does all else in the universe (b) all manifestation is of a septenary nature, and the central light which we call deity, the one ray of divinity, manifests first as a triplicity, and then as a septenary. the one god shines forth as god the father, god the son, and god the holy spirit, and these three are again reflected through the seven spirits before the throne, or the seven planetary logoi. the students of occultism of non-christian origin may call these beings the one ray, demonstrating through the three major rays and the four minor, making a divine septenary. the synthetic ray which blends them all is the great love-wisdom ray, for verily and indeed "god is love" this ray is the in

reat love-wisdom ray, for verily and indeed "god is love" this ray is the indigo ray, and is the blending ray. it is the one which will, at the end of the greater cycle, absorb the others in the achievement of synthetic perfection. it is the manifestation of the second aspect of logoic life. it is this aspect, that of the form-builder, that makes this solar system of ours the most concrete of the three major systems. the love or wisdom aspect demonstrates through the building of the form, for "god is love" and in that god of love we "live and move and have our being" and will to the end of aeonian manifestation (c) the seven planes of divine manifestation, or the seven major planes of our system, are but the seven subplanes of the lowest cosmic plane. the seven rays of which we hear so muc

ces. they interweave, interlock, and interpenetrate each other, and utter bewilderment is ours as the wonderful pattern they form unfolds before us. we know that somewhere in that scheme we, the human hierarchy, have our place. all, therefore, that we can do is to seize upon any data that seems to affect our own welfare, and concerns our own evolution, and from the study of the human being in the three worlds seek to understand somewhat the macrocosm. we know not how the one can become the three, the three become the seven, and so proceed to inconceivable differentiation. to human vision this interweaving of the system forms an unimaginable complexity, the key to which seems not to be forthcoming. seen from the angle of a master we know that all proceeds in ordered sequence. seen from the

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

gnated by the initials s.d. the page references are to the''third revised edition' fire "what says the esoteric teaching with regard to fire" fire is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the

in the sheaths 2. in the centres division f. the law of economy section two. the fire of mind solar fire introductory questions division a. the nature of manas or mind division b. manas as a cosmic, systemic and human factor division c. the egoic ray and solar fire division b. thought elementals and fire elementals division e. motion on the plane of mind division f. the law of attraction section three. the fire of spirit electric fire division a. certain basic fundamentals division b. the nature of the seven cosmic paths division c. seven esoteric stanzas the above tabulation of the subjects dealt with in this treatise is of very real importance, for it forms the basis of that which we shall be considering. the total lack of a wider consciousness than the individual and the personal, acts

copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in the universe iii. the aspects and evolution iv. the building entities v. a gni-lord of fire vi. the lives and their goal vii. energies introductory postulates the teaching which is given in this treatise on cosmic fire might be formulated in the following terms. these postulates are simply extensions of the three fundamentals to be found in the proem in the first volume of the secret doctrine by h. p. blavatsky. 1(1) students are recommended to study them carefully; in this way their understanding of the treatise will be greatly aided. i. there is one boundless immutable principle; one absolute reality which, antecedes all manifested conditioned being. it is beyond the range and reach of any human th

is way their understanding of the treatise will be greatly aided. i. there is one boundless immutable principle; one absolute reality which, antecedes all manifested conditioned being. it is beyond the range and reach of any human thought or expression. the manifested universe is contained within this absolute reality and is a conditioned symbol of it. in the totality of this manifested universe, three aspects are to be conceived. 1. the first cosmic logos, impersonal and unmanifested, the precursor of the manifested. 2. the second cosmic logos, spirit-matter, life, the spirit of the universe- 9- a treatise on cosmic fire copyright 1998 lucis trust 3. the third cosmic logos, cosmic ideation, the universal world-soul. from these basic creative principles, in successive gradations there issu

and solar systems. each solar system is the manifestation of the energy and life of a great cosmic existence, whom we call, for lack of a better term, a solar logos. this solar logos incarnates, or comes into manifestation, through the medium of a solar system. this solar system is the body, or form, of this cosmic life, and is itself triple. this triple solar system can be described in terms of three aspects, or (as the christian theology puts it) in terms of three persons. electric fire, or spirit. 1st person..father. life. will. purpose. positive energy. solar fire, or soul. 2nd person..son. consciousness. love-wisdom. equilibrised energy. fire by friction, or body, or matter. 3rd person..h. oly spirit. form. active intelligence. negative energy. each of these three is also triple in m

ALICE A BAILEY05 THE LIGHT OF THE SOUL

rst ray impulses rise in the first quarter of each century and reach their climax on the physical plane during the last quarter. the interest now shown in raja yoga and the study of this science and the rules it provides for man's unfoldment, is indicative of the general trend of this rising second ray impulse. this interest will be increasingly shown. thus comes the day of opportunity. there are three books which should be in the hands of every student, the bhagavad gita, the new testament, and the yoga sutras, for in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter wh

ect itself in the mindstuff" the soul is inherently freed from objects and stands ever in the state of isolated unity. man, however, in incarnation has to arrive, in his physical brain consciousness, at a realization of these two states of being; he has consciously to free himself from all objects of desire and stand as a unified whole, detached and liberated from all veils, from all forms in the three worlds. when the state of conscious being, as known by the spiritual man, becomes also the condition of awareness of the man in physical incarnation then the goal has been reached. the man is no longer what his physical body makes him, when identified with it, the victim of the world. he walks free, with shining face (i. cor. 3) and the light of his countenance is shed abroad upon all he mee

m. through dispassion and the balancing of the pairs of opposites he has freed himself from the moods, feelings, longings, desires, and emotional reactions which characterise the life of the average man and has arrived at the point of peace. the devil of pride, the personification of the misused mental nature and the distorted perceptions of the mind, are overcome and he stands liberated from the three worlds. the nature of the soul, the qualities and activities inherent in the love nature of the son of god, and the wisdom which demonstrates when love and activity (the second and third aspects) are brought together, characterise his life on earth, and he can say as did the christ "it is finished" the date of the birth of patanjali is unknown and there is a good deal of controversy upon thi

he problem of union. a. the higher and lower natures defined. b. the obstacles and their removal considered. c. a summation of the raja yoga system. topic: the versatile psychic nature. book ii. the steps to union. a. the five hindrances and their removal. b. the eight means defined. topic: the means of attainment. book iii. union achieved and its results. a. meditation, and its stages. b. twenty-three results of meditation. topic: the powers of the soul. book iv. illumination- 5- the light of the soul copyright 1998 lucis trust a. consciousness and form. b. union or at-one-ment. topic: isolated unity. bibliography of the translations of and commentaries upon the yoga sutras of patanjali used in the preparation of the present work. the yoga-sutra of patanjali..m. j. dvivedi. the yoga-darsa

llowing way: the man who knows the conditions and has fulfilled them as indicated in the preceding sutra, 1. sees the self, 2. realises the true nature of the soul, 3. identifies himself with the inner reality, and no longer with the concealing forms, 4. dwells in the centre and no longer upon the periphery, 5. achieves spiritual consciousness, 6. awakes to recognition of the god within. in these three verses, the method and the goal are described in clear and certain terms and the way prepared for the more detailed instruction to follow. the aspirant faces his problem, the clue to its solution is given to him, and the reward union with the soul is held before his seeking eye. the past is briefly covered in the next verse. 4. up till now the inner man has identified himself with his forms

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ot at mere knowledge or mere power of any kind, but at knowledge and power put to right uses is clearly recognized by the most progressive educational thought, though not by the popular opinion of the day "the new education has for its great end, therefore, the training and development of the individual for social ends, that is, for the largest service to man "we commonly classify education under three heads primary, secondary and higher. to these three i should like to add a fourth, highest. the highest education is religion but it is also education."4(16) it is interesting to note that the same ideas are expressed by bhagavan das at the first all-asia educational conference. he says "the rules of religion, i.e, of the larger science, enable us..to discharge all these wider debts and duti

e says "the rules of religion, i.e, of the larger science, enable us..to discharge all these wider debts and duties. religion has been described as the command or revelation of god. this only means, in other words, the laws of god's nature, as revealed to us by the labours, intellectual, intuitional, inspirational, of the seers and scientists of all religions and all nations..we have heard of the three r's long enough. this fourth r, of genuine religion, is more important than them all..but it has to be carefully discovered and thought out first. it behooves all sincere educators to help in this work by applying the scientific method of ascertaining agreements amidst differences."5(17) both east and west seem to feel that an educational system that does not eventually lead a man out of the

book "god and- 20- from intellect to intuition copyright 1998 lucis trust freedom" says "it is everywhere noticed that the growth of the empire of man over himself does not keep step with the growth of the empire of man over nature."14(25) it is essential that the western world should perfect its educational systems in such a way as to bring about this conquest of the empire of ourselves. chapter three the nature of the soul "philosophers say the soul is double-faced, her upper face gazes at god all the time and her lower face looks somewhat down, informing the senses; and the upper face, which is the summit of the soul, is in eternity and has nothing to do with time: it knows nothing of time or of body" meister eckhart in detailing the technique whereby it is claimed the educated intellec

h its keenness and capacity for concentration gives the west at this time the opportunity to put these theories to the test. an intelligent experiment is now naturally in order "the new synthesis of mind and soul" keyserling says "must originate from the mind, on the height of supreme intellectuality, if something decisive is to happen."3(28) but to do this, there must be a clear understanding of three points upon which the oriental position is based, and which, if true, validate the entire contention of the student of the oriental technique of meditation, never forgetting, however, the proverb of the chinese which says that "if the wrong man uses the right means, the right means work in the wrong way" these three premises are: first: there is a soul in every human form, and that soul uses

set up between the two a more intensive interaction. this interaction is brought about though the processes of self-discipline, an active will towards spiritual being, unselfish service (for that is the mode in which the group-conscious soul manifests itself) and meditation. the consummation of the work is the conscious realization of union called, in christian terminology, the at-one-ment. these three hypotheses must be accepted, at any rate, tentatively, if this process of education through meditation is to be rendered effective. in webster's dictionary, the soul is defined in line with these theories, and the definition runs as follows "an entity conceived as the essence, substance, or actuating cause of individual life, especially of life manifested in psychical activities; the vehicle

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

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

myriads gather round its glowing warmth until its light recedes. its fire grows dim. then shall the second sound go forth. rule four sound, light, vibration, and the form blend and merge, and thus the work is one. it proceedeth under the law, and naught can hinder now the work from going forward. the man breathes deeply. he concentrates his forces, and drives the thought-form from him. rule five three things engage the solar angel before the sheath of the one who thus creates, and steady contemplation. thus are the heart, the throat, and eye, allied for triple service. rule six the devas of the lower four feel the force when the eye opens; they are driven forth and lose their master. rule seven the dual forces of the plane whereon the vital power must be sought are seen; the two paths fac

sation next ensues. the fire and waters meet, the form swells and grows. let the magician set his form upon the proper path. rule ten as the waters bathe the form created, they are absorbed and used. the form increases in its strength; let the magician thus continue until the work suffices. let the outer builders cease their labors then, and let the inner workers enter on their cycle. rule eleven three things the worker with the law must now accomplish. first, ascertain the formula which will confine the lives within the ensphering wall; next, pronounce the words which will tell them what to do and where to carry that which has been made; and finally, utter forth the mystic phrase which will save him from their work. rule twelve the web pulsates. it contracts and expands. let the magician

and flame menaces now, and dimly yet the rising smoke is seen. let him again, after the cycle of peace, call on the solar angel. rule fifteen the fires approach the shadow, yet burn it not. the fire sheath is completed. let the magician chant the words that blend the fire and water. from "a treatise on cosmic fire- 3- a treatise on white magic copyright 1998 lucis trust introductory remarks man's three aspects in the study of the ideas outlined in this book and their careful consideration certain basic concepts are borne in mind: first, that the matter of prime importance to each student is not the fact of a particular teacher's personality but the measure of truth for which he stands, and the student's power to discriminate between truth, partial truth, and falsity. second, that with incr

. third, that a dynamic adherence to the chosen path and a steady perseverance that overcomes and remains unmoved by aught that may eventuate, is a prime requisite and leads to the portal admitting to a kingdom, a dimension and a state of being which is inwardly or subjectively known. it is this state of realisation which produces changes in form and environment commensurate with its power. these three suggestions will merit a close consideration by all, and their significance must be somewhat grasped before further real progress is possible. it is not my function to make individual and personal application of the teaching given. that must be done by each student for himself. you have wisely guarded the teaching from the taint of superimposed authority, and there lies back of your books no

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

. the seven creative builders the seven rays ii. the rays and the kingdoms in nature iii. the rays and man iv. some tabulations on the rays volume ii i. the egoic ray ii. the ray of the personality i ii. humanity today volume iii i. the zodiac and the rays- 1- copyright 1998 lucis trust ii. the nature of esoteric astrology iii. the science of triangles iv. the sacred and non-sacred planets v. the three major constellations vi. the three crosses vii. the rays, constellations and planets volume iv i. the basic causes of disease ii. the basic requirements for healing i ii. the fundamental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyr

ental laws of healing volume v i. stanzas for disciples ii. the fourteen rules for disciples and initiates i ii. the rays and the initiations- 2- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust matter is the vehicle for the manifestation of soul on this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all. the secret doctrine vol. i. page 80. third edition three souls, one man three souls which make up one soul: first, to wit, a soul of each and all the bodily parts, seated therein, which works, and is what does, and has the use of earth, and ends the man downward: but, tending upward for advice, grows into, and again is grown into by

to, and again is grown into by the last soul, that uses both the first, subsisting whether they assist or no, and, constituting man s self, is what is and leans upon the former, makes it play, as that played off the first: and, tending up, holds, is upheld by, god, and ends the man upward in that dread point of intercourse, nor needs a place, for it returns to him. what does, what knows, what is; three souls, one man. from death in the desert by robert browning- 3- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust foreword [page xvii] the question arises, each time a book is written which is to be read by earnest aspirants: what line of instruction will carry forward their training with the most speed? for speed is an essential factor, if the present

itself suffices. there should be in all impartation of truth no imposition of authority. aspirants must be left free to avail themselves of the teaching or not, and spiritual work must go forward because of the free- 4- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust choice and self-initiated effort of the individual student. in the books already published three basic lines of teaching can be traced: first, a relatively new technique has been given as to the control of the body. second, teaching has been given anent the formation of the new group of world servers. third, the general lines of the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature an

the magical work of creation have received attention. the first line of teaching concerns the individual and his development; the second indicates the nature and ideals of the group into which he may find his way if he profits by the teaching and learns control; the third, could you but realise it, details in some measure the methods and modes of work during the coming new age. ponder upon these three main approaches to truth, and think upon them with clarity of thought. mental appreciation of their significance will produce understanding and will likewise increase the group apprehension of the teaching which i have sought to impart. any student who thinks clearly and applies the teaching to his daily life is contributing most valuably to the group awareness. oft an aspirant says to himse

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

of thought. through the message, therefore, of the buddha, man can, for the first time, grasp the cause of his eternal discontent, of his constant distaste and dissatisfaction, and of his endless nostalgia. from the buddha he can learn that the way of release is to be found in detachment, dispassion and discrimination. these are the first steps on the road to christ. through the message of christ three general concepts emerged into the racial consciousness- 11- from bethlehem to calvary copyright 1998 lucis trust first, that the individual, as an individual, is of value. this was a truth which the general eastern doctrine of rebirth had tended to negate. time was long; opportunity would endlessly recur; the evolutionary process would do its work. let mankind therefore drift as a whole with

cept which was taught by the christ was that which embodied the technique of the new age, which was to come when individual salvation and the new birth had been properly grasped. this was the message or command to love our neighbour as ourselves.10 individual effort, group opportunity, and identification with each other this was the message of the christ. in the teaching of the buddha we have the three ways in which the lower nature can be changed and prepared to be a conscious expression of divinity. through detachment man learns to withdraw his interest and his consciousness from the things of the senses, and to turn a deaf ear to the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of th

the calls of the lower nature. detachment imposes a new rhythm upon the man. through learning the lesson of dispassion he becomes immune to the suffering of the lower nature as he detaches his interest from secondary things and the non-essentials, and centres it upon the higher realities. through the practice of discrimination the mind learns to select the good, the beautiful and the true. these three practices, leading to a changed attitude towards life and reality, will, when held sanely, bring in the rule of wisdom and prepare the disciple for the christ life. upon this racial teaching follows the work of the christ with humanity, resulting in an understanding of the value of the individual and his self-initiated efforts at release and illumination, with the final objective of group lo

iation is the revelation of love, of the second great aspect of divinity, expressing itself in wisdom. this expression is found in its fullness in the life of christ. he revealed to us the nature of essential love, and then told us to love. he demonstrated to us what divinity is, and then told us to live divinely. in the new testament this unfolding life of living divine love is held before us in three ways, each progressive in its definition of experience, and each giving us the sequence of the revelation of christ in the human heart. there is first of all the phrase "christ in you, the hope of glory."22 this is the stage which precedes and immediately follows the new birth, the birth at bethlehem. it is the stage towards which the masses of men are slowly but steadily working, and it is

of god, encircling all the earth, then know thyself initiate in the mysteries the wise men ever deemed of greatest worth" chapter two the first initiation. the birth at bethlehem key thought "except a man be born again, he cannot see the kingdom of god (st. john, iii.3- 21- from bethlehem to calvary copyright 1998 lucis trust 1 in our discussion of these five major initiations we shall seek to do three things. first, we shall endeavour to realise that christianity is the flower and the fruitage of the religions of the past, being the last to be given out, with the exception of the mohammedan religion. we have seen that the emphasis of the christian religion has been laid upon the unit in the human family, and also upon the unique mission of christ himself. christ came to teach the supreme

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

t, and which uses the soul in order to demonstrate through that soul the inherent purpose of god. it is this that determines the quality. the soul embodies that purpose and will of god as it expresses itself in seven aspects. the monad expresses the same purpose as it exists, unified in the mind of god himself. this is a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes

manifestation the fifth kingdom in nature, the kingdom of souls. all this has to be accomplished in the realm of conscious awareness or response, through the medium of steadily improving vehicles or response mechanisms, and with the aid of spiritual understanding and interpretation. with the bigger questions we will not deal. with the consciousness of the life of god as it expresses itself in the three subhuman kingdoms, we need not concern ourselves. we shall deal entirely with the following three points: 1. with the strictly human consciousness as it begins with the process of individualisation and consummates in the dominant personality. 2. with the egoic consciousness, which is that of the solar angel as it begins with the preparation for initiation on the path of discipleship and cons

king, this triplicity can be studied as: 1. man..the angel..the presence. 2. the root..the lotus..the fragrance. 3. the bush..the fire..the flame. the work of evolution, being part of the determination of deity to express divinity through form, is necessarily, therefore the task of revelation, and as far as man is concerned, this revelation works out as the growth of soul evolution and falls into three stages: 1. individualisation..personality. 2. initiation..ego. 3. identification. monad. 1. the three stages of egoic growth we must hold the following statements firmly in our minds. the personality is a triple combination of forces, impressing and absolutely controlling the fourth aspect of the personality which is the dense physical body. the three personality types of energy are the ethe

me ii: esoteric psychology ii copyright 1998 lucis trust disciples have the problem of expressing the duality of love and will through the personality. this statement is a true enunciation of the goal for the disciple. the initiate has the objective of expressing the will of god through developed love and a wise use of the intelligence. the above preamble lays the ground for the definition of the three stages of egoic growth. what, therefore, is individualisation from the standpoint of the psychological unfoldment of man? it is the focussing of the lowest aspect of the soul, which is that of the creative intelligence, so that it can express itself through the form nature. it will eventually be the first aspect of divinity thus to express itself. it is the emergence into manifestation of th

t group, composed of the self-aware individuals, can then identify themselves discriminatingly with group purpose, and submerge their separative identities in organised group activity and synthesis. this is the predominant task of the new group of world servers. it should be the aspiration of the world disciples today. this work of training the individuals in group purpose must be accomplished in three ways: 1. by personal, imposed identification with the group, through the experience of understanding, service and sacrifice. this can well constitute a useful self-imposed experiment. 2. by the education of the masses in the principles underlying group work, and the training of an enlightened public opinion in these concepts. 3. by the preparation of many in the new group of world servers fo

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

nd of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one, and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth- 6- discipleship in the new age- volume i copyright 1998 lucis trust from the cent

sons of god, the buddha and the christ. as you know, one of them brought illumination to the world and embodied the principle of wisdom, and the other brought love to the world and embodied in himself a great cosmic principle the principle of love. how can the effectiveness of their work- 7- discipleship in the new age- volume i copyright 1998 lucis trust be brought about? the process will follow three lines: 1. individual effort, made by the individual disciple, using the technique of detachment, of dispassion and of discrimination which the buddha taught. 2. group initiation, made possible by the self-initiated effort of individual disciples, following out the injunctions of the christ and leading to a complete subordination of the personality and of the unit to group interest and group

er, avoiding always any intrusion of the personality. you can each learn to transmit your soul ray quality to a fellow disciple, stimulating him to greater courage, to finer purity of motive and to deeper love, yet avoiding the vitalisation of his personality characteristics. you should learn always to think of each other as souls and not as limited human beings. we have, therefore, the following three objectives before us: 1. group unity. through thought, exoteric knowledge of each other and a constant sending forth of love. 2. group meditation. as a group of contemplatives, thus rooting this group within the kingdom of the soul and strengthening all the individuals involved. 3. group activity. resulting in the aiding of each other in specific problems of character but not of circumstance

nt in esoteric commonsense and in willingness to accept suggestion. it is a trial of the intuition and a test in discrimination. this work to which i have called you is also an experiment in impersonality, in willingness to work and learn, in freedom to choose or reject, in observation and in techniques. all have their value. this is an experiment likewise for me. i have worked hitherto with only three occidental chelas, of whom a.a.b. is one. the other two are totally unknown to any of you. i ask for your aid and cooperation during these early stages of the work as far as the reaching of conclusions is concerned. i ask you to stand together no matter what eventuates or what forces may seek to separate you. i ask my disciples to love each other in spite of character and ray differences and

on of these schools of the mysteries which will later be restored to the world and to which i referred in letters on occult meditation may be possible if all of you measure up to opportunity. this should be borne in mind. the experiment may fail. whether it does or not, real profit will in any case eventuate. that you may one and all measure up to the opportunity and carry the work forward in the three worlds and in the kingdom where the light of the soul streams forth is my earnest wish and desire. part iii as you face this opportunity in a world which is passing through a major crisis, i would like to state that it is necessary for all working brothers and disciples to have three things in mind if they are to work efficiently and as desired. first: disciples should know that the masters

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ossibility. the long range plan let us now formulate a more extended plan for the future education of the children of the world. we have noted that in spite of universal educational processes and many centres of learning in every country, we have not yet succeeded in giving our young people the kind of education which will enable them to live wholly and constructively. in terms of the last two or three thousand years, the development of world education has been progressively along three main lines, starting in the east and culminating today in the west. in asia we have had the intensive training, down the centuries, of certain carefully chosen individuals and a complete neglect of the masses. asia and asia alone has produced those outstanding figures who are, even today, the object of univ

nd synthesizing the information conveyed by the five senses. b. as a searchlight, penetrating into the world of ideas and of abstract truth. knowledge comes from two directions. it is the result of the intelligent use of the five senses and it is also developed from the attempt to seize upon and understand ideas. both of these are implemented by curiosity and investigation. education should be of three kinds and all three are necessary to bring humanity to a needed point of development. it is, first of all, a process of acquiring facts past and present and of then learning to infer and gather from this mass of information, gradually accumulated, that which can be of practical use in any given situation. this process involves the fundamentals of our present educational systems. it is, secon

high schools or the secondary schools, the intellectual unfoldment and control of the mental processes will be emphasized; whilst in the colleges and universities the unfoldment of the intuition, the importance of ideas and ideals and the development of abstract thinking and perception will be fostered; this latter phase will be soundly based upon the previous sound intellectual foundation. these three factors instinct, intellect and intuition provide the keynotes for the three scholastic institutions through which every young person will pass and through which, today, many thousands do pass. in the modern schools (grammar or primary schools, high or secondary schools, colleges or universities) there can be seen an imperfect but symbolic picture of the triple objectives of the coming educa

roposed application of principles are civilized, cultured and responsive to world citizenship, we shall have a world of men awakened, creative, and possessing a true sense of values and a sound and constructive outlook on world affairs. it will take a long time to bring this about, but it is not impossible, as history itself has proved. some day an analysis will be made of the contribution of the three great continents europe, asia and america to the general unfoldment of humanity. the progressive revelation of the glory of the human spirit still needs expression in writing its composite glory and not just those aspects of it which are strictly national. it consists in the fact that every race and all nations have always produced those who have expressed the highest possible point of attai

have united within themselves that basic triplicity: instinct, intellect and intuition. their numbers were relatively few in the early stages of man's unfoldment but today those numbers are rapidly increasing. it will be only commonsense, however, to realize that this integration is not possible for every student passing through the hands of our teachers. students will have to be gauged from the three angles which form the background of this chapter- 36- problems of humanity copyright 1998 lucis trust 1. those capable of being civilized. this refers to the mass of men. 2. those capable of being carried forward into the world of culture. this includes a very large number. 3. those who add to the assets of civilization and culture an ability to function as souls, not only in the two worlds

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

not be so when he is objectively and actually here. this is a point which the churches and organised religions would do well to remember. there is now a shift of his emphasis and attention into two new fields of endeavour: first, into the field of world-wide education, and secondly, into the sphere of implementing intelligently those activities which come under the department of government in its three aspects of statesmanship, of politics and of legislation. the common people are today awakening to the importance and responsibility of government; it is, therefore, realised by the hierarchy that before the cycle of true democracy (as it essentially exists and will eventually demonstrate) can come into being, the education of the masses in cooperative statesmanship, in economic stabilisatio

r cities; it goes forth over the radio in europe and in america and there is no country or island in the world where its use is unknown. all this has taken place in the space of eighteen months. this new invocation, if given widespread distribution, can be to the new world religion what the lord's prayer has been to christianity and the 23rd psalm has been to the spiritually minded jew. there are three approaches to this great prayer or invocation: 1. that of the general public. 2. that of the esotericists, or of the aspirants and the disciples of the world. 3. that of the members of the hierarchy. first, the general public will regard it as a prayer to god transcendent. they will not recognise him yet as immanent in his creation; they will send it forth on the wings of hope hope for light

today. if this is not so, then prayer is no use and only an hallucination, and the scriptures of the world, with their proved forecasting. are useless and deceiving. the testimony of the ages proves that none of this is so. prayer always is answered and always has been; great sons of god have ever come on humanity's demand and always will, and he for whom all men wait today is on his way. chapter three the reappearance of the christ world expectancy god transcendent, greater, vaster and more inclusive than his created world, is universally recognised and has been generally emphasised; all faiths can say with shri krishna (speaking as god, the creator) that "having pervaded the whole universe with a fragment of myself, i remain" this god transcendent has dominated the religious thinking of

the men of goodwill. from the father's house (the "centre where the will of god is known" or shamballa of the esotericist) the fiat has gone forth: the hour has come. from the kingdom of god where reigns the christ, the answer has been flung back "father, thy will be done" down in our struggling, bewildered, unhappy world of men, the cry is ceaselessly rising "may christ return to earth" for the three great spiritual centres: the father's house, the kingdom of god, and awakening humanity, there is but one purpose, one idea and one united expectancy. it is essential that today there should be a measure of fuller knowledge concerning the "centre where the will of god is known" the public should possess some understanding of this highest spiritual centre to which if we believe the gospel sto

his work had been blocked, frustrated, and of no avail, for the growth of the churches during the centuries is no guarantee of the spiritual success at which he aimed. it needed more than theological interpretations and the numerical growth of the world religions (including christianity and buddhism) to prove his world mission successfully carried forward. it all seemed impossible, necessitating three conditions; under these a test of his work could be attempted; today these three conditions are proven facts. first, as we have seen, a general planetary condition which has unfortunately (owing to man's selfishness) proved to be so catastrophic in nature that humanity has been forced to recognise the cause and source of the disaster; secondly, a spiritual awakening which would- 21- the reap

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

is largely responsible for making him as an individual what he is and determining his beliefs. and, secondly, it would bring to an end the attempt to impose a personally or nationally accepted ideology (political or religious) on other nations and persons. these are basic steps towards eventual peace and understanding and hence i emphasise them today. it will be of value next if i connect up the three major planetary centres of energy with the five rays which are today working towards the consummation of the plan for the race at this time. three of these streams of energy are working powerfully in the world at this time and two others are struggling for expression. of these latter, one is struggling towards domination and the other is struggling to hold on to that which it has so long con

orld servers has given much aid in this. they have interpreted, explained and assisted the processes of evoking the latent love in human beings which, in its initial and unformed stages, exists in the form of an inchoate goodwill. i call this to your attention as the underlying, motivating idea behind all the work which you are called upon to do. i suggest, therefore that you endeavour to see the three major ideologies with which you have perforce to deal in terms of the three efforts which are emanating from the three major planetary centres at this time: shamballa, the hierarchy and humanity. you will thus gain a more synthetic viewpoint, and a deeper understanding of the slowly emerging world picture. is it not possible that the ideologies which we have been discussing are the response

is embodied in the vision of the totalitarian states is an erroneous but clear-cut response to the shamballa influence of will; that the ideology behind the democratic ideal constitutes a similar response to the universality which the love of the hierarchy prompts it to express, and that communism is of human origin, embodying that ideology which humanity has formulated in its own right. thus the three aspects of god's nature are beginning to take form as three major ideas and what we see upon the planet at this time are the distorted human reactions to spiritual impulses, emanating from three different centres, but all equally divine in their essential natures, and in their essences. ponder on this. i have brought this to your attention and discussed these basic modern schools of thought

centre and have then been seized upon and applied to specific national, racial and political conditions. you are hardly at all affected by the pure idealism which gave them birth and which lies behind them as the motivating (though unrecognised) impulse. you cannot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. conscious

s. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat centre. the city, standing foursquare. self-consciousness. creativity. ruler- lucifer. son of the morning. the prodigal son. these three centres are closely interrelated and must be thought of in their entirety as expressions of divine livingness, as embodying three great stages in the unfoldment of god's plan and as constituting the three major centres in the body of the "one in whom we live and move and have our being" students who have studied as you have can relate if they so choose, these three centres to the three solar

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

ected with the intuition, and it is these cells which must be roused into activity before there can be any real intuitive perception which, when aroused, will manifest soul control, spiritual illumination, true psychological understanding of one's fellowmen, and a development of the true esoteric sense, which is the objective before you at this time. i would like to divide what i have to say into three parts, and i plead for a close study of my words: i. i seek to define for you the intuition- 2- glamour: a world problem copyright 1998 lucis trust ii. i shall deal with its mode of development through the study of symbology. iii. i shall close by giving some specific instructions as to a useful mode of procedure. should you, therefore, find these articles hard to understand and your reactio

st intuition is light itself, and when it is functioning, the world is seen as light and the light bodies of all forms become gradually apparent. this brings with it the ability to contact the light centre in all forms, and thus again an essential relationship is established and the sense of superiority and separateness recedes into the background. intuition, therefore, brings with its appearance three qualities: illumination. by illumination i do not mean the light in the head. that is incidental and phenomenal, and many truly intuitive people are entirely unaware of this light. the light to which i refer is that which irradiates the way. it is "the light of the intellect" which really means that which illumines the mind and which can reflect itself in that mental apparatus which is held

have chosen these two- 4- glamour: a world problem copyright 1998 lucis trust words with intent) which it is the high prerogative of a divine son of god to operate. it negates all that builds barriers, makes criticism, and produces separation. it sees no distinction, even when it appreciates need, and it produces in one who loves as a soul immediate identification with that which is loved. these three words sum up the three qualities or aspects of the intuition and can be covered by the word, universality, or the sense of universal oneness. is that not something which all aspirants aim to achieve? and is it not something that each of you, as individuals, needs in a peculiar sense? where it is present, there is an immediate decentralisation of the dramatic "i" of that capacity always to re

t not something that each of you, as individuals, needs in a peculiar sense? where it is present, there is an immediate decentralisation of the dramatic "i" of that capacity always to relate all happenings, all phenomena, all group work to oneself as the centre. i cannot enlarge further upon the subject of intuition. it is too vast a matter, and too abstruse. all i can do is to put before you its three aspects and then to urge upon you the need to submit to that training and to apply to yourselves that discipline which will work out in your life as love, light and understanding. when the theory is grasped and the right adjustments are made and when the needed work is done, the personality then becomes magnetic, whilst the brain cells around the pineal gland, which have hitherto been dorman

ave to learn to build, acting ever under the impulse of group love and utilising the power of attachment in a detached manner. both groups, builders and destroyers, must ever work from the standpoint of reality, from the inner nucleus of truth and must "take their stand at the centre" the study of symbols tends to bring this about and when carried out with faithfulness and diligence, will produce three effects: 1. it trains in the power to penetrate behind the form and to arrive at the subjective reality. 2. it tends to bring about a close integration between soul-mind-brain, and when that is brought about, the inflow of the intuition and, consequently, of illumination and truth becomes more rapidly possible. 3. it will put a strain upon certain unawakened areas in the brain and arouse int

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

lving human mentality. within the human family are also found those who respond to that inner group of thinkers who, working in mental matter, control from the subjective side of life the emergence of the great plan and the manifestation of divine purpose- 2- telepathy and the etheric vehicle copyright 1998 lucis trust this group of thinkers falls into seven main divisions and is presided over by three great lives or super-conscious entities. these three are the manu, the christ, and the mahachohan. these three work primarily through the method of influencing the minds of the adepts and the initiates. these latter in their turn influence the disciples of the world, and these disciples, each in his own place and on his own responsibility, work out their concept of the plan and seek to give

pressions. you can see, therefore, how a cultivation of detachment is a necessary qualification for success in telepathic work. all who seek to tread the path of discipleship are endeavouring to live in the head centre, and through meditation to bring in the power of the soul. the problem which you face, as disciples learning telepathic sensitivity, is founded on two things: a. upon which of your three bodies is the most active; thereby is indicated where you live subjectively most of the time- 7- telepathy and the etheric vehicle copyright 1998 lucis trust b. upon which centre is the most expressive in your equipment, and through which you contact most easily modern living conditions. i mean by these words: where, literally speaking, your life energy is predominantly focussed and your sen

connection with individuals: 1. telepathic communication is a. between soul and mind. b. between soul, mind and brain. this is as far as interior individual development is concerned. 2. when it is found between individuals, telepathic communication is a. between soul and soul. b. between mind and mind. c. between solar plexus and solar plexus, and therefore purely emotional. d. between all these three aspects of energy simultaneously, in the case of very advanced people. 3. telepathic communication is also- 8- telepathy and the etheric vehicle copyright 1998 lucis trust a. between a master and his disciples or disciple. b. between a master and his group and a group or groups of sensitives and aspirants on the physical plane. c. between subjective and objective groups. d. between the occul

y of the throat and ajna centres. we have, therefore: 1. instinctual telepathy. 2. mental telepathy. 3. intuitional telepathy. i would remind you right at the outset that sensitivity to the thoughts of one's master, sensitivity to the world of ideas, and sensitivity to intuitional impressions are all forms of telepathic sensitivity. in any consideration of this theme, it is obvious that there are three major factors which must be considered: 1. the initiating agent. i use this word with deliberate intent, as the power to work telepathically, both as initiating agent and as recipient, is closely connected with initiation, and is one of the indications that a man is ready for that process. 2. the recipient of that which is conveyed to him on the "wings of thought- 9- telepathy and the etheri

you have oft been told that every sacred book, such as the bhagavad gita, for instance, has various interpretations, dependent upon the point in evolution of the reader, or seeker after truth. this interpretation of the bhagavad gita in terms of communicator, communication and communicant still demands elucidation, and in the idea which i have above conveyed to you, i have given you a hint. iii. three types of telepathy let us now discuss in some detail the three types of telepathy enumerated above: instinctual telepathy, mental telepathy, and intuitional telepathy. these three produce differing modes of activity and tap (to use a familiar word) differing areas of communication. 1. instinctual telepathy is based upon those impacts of energy which come from one etheric body and make an imp

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

day called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which govern and control the phenomenal and subjective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made that astrology is an exact science but that is far from correct in spite of the many mathematical computations. astrology is based, curiously enough, upon illusion for, as well you know, the zodiac is naught but the imaginary path of the sun through the heavens, and this as it appears from the standpoint of our totally insignificant planet

an astrological key to the secret doctrine which cannot yet be given in completeness. i can, however, give you some hints and suggest some lines of approach, and these, if carried in the consciousness of the illumined astrologers, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, provid

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

hich emanate from outside of the solar system altogether. these can be recognised as a. a vibration, registered in one or other of the seven centres. b. a revelation of a particular type of light, conveying a specific colour to the initiate. c. a peculiar note. d. a directional sound. the whole story of the zodiac can be picturesquely yet accurately summed up in the following statement: there are three books which the three types of human beings study and from which they learn- 14- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. the book of life initiates the 12 constellations. 2. the book of wisdom disciples the 12 planets. 3. the book of form or of manifestation humanity the 12 creative hierarchies. in summation, it might be said that: 1. the zo

rage man. these signs thus condition four of the centres: a.the base of the spine. b. the sacral centre. c. the solar plexus centre. d. the spleen. 2. the inner group of solar systems, working in conjunction with the zodiacal signs, affect primarily those who live above the diaphragm. they, therefore, condition: a. the heart centre. b. the throat centre. c. the ajna centre. d. the head centre. 3. three of the energies work through the head centre but only after the third initiation. there are one or two other points which might be noted here also. i note them for your enlightenment. out of all the many energies which impinge upon, pass through and produce effects upon our planet, esoteric astrology emphasises the following four types of force because they affect what might be called the pe

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ly disagreeable, little girl, a society girl in the gay nineties (which i didn't find so gay) and then an evangelist of the "billy sunday" type and a social worker. again not so gay, except that i was young and tremendously interested in everything. later, i married walter evans and found myself functioning as the wife of a rector of the protestant episcopal church in california and the mother of three girls. this varied experience of living and working in great britain, europe, asia and america led to basic changes in my attitudes to life and people. to remain static in a point of view strikes me as unintelligent. it means that there comes a point in one's development when one ceases to learn, when one fails to extract the meaning out of events, schools of thought and circumstance, and wh

is subject. what, i often ask myself, could i have done without the understanding friendship, affection and staunch cooperation of my many friends and co-workers who for years have stood by me? i cannot list them but they are the people who are essentially responsible for the success of the work we as a group have done. the reason for this autobiography is therefore a threefold one, for there are three things upon which i want to lay the emphasis, and which i hope will emerge into clarity. first of all, the fact of the masters of the wisdom, who work under the guidance of the christ, i want to make clearer the nature of their work. i want to present them to the world as i personally know them, because, in the years that are coming, more and more people will testify to their existence, and

e of humanity will have done our tiny part in bringing about much needed changes. the world trend towards federation, towards understanding and cooperation, and towards those things which will benefit all and not just a chosen few is of encouraging importance. we are on our way towards brotherhood. the third thing which i would like to do is to show how wonderful human beings are. i have lived on three continents and in many nations. i have known the very rich and the very poor, intimately and from the angle of close friendship; the very highest in the world have been my friends and the very lowest; and in all classes, nations and races i have found the same humanity, the same beauty of thought, the same self-sacrifice and the same love of others, the same sins and weaknesses, the same pri

united states and london are ruled by gemini and therefore it is in that country and great britain that the great conflict between capital and labour will be solved; two groups which involve the interests of the very rich and the very poor. until 1908 i wanted for nothing; i never thought about money; i did and went as i chose. but from that time on i knew the depths of poverty. i lived once for three weeks on tea (without milk or sugar) and dry bread so that my three children could have what was essential to eat. as a girl, i visited for weeks at a time in many great houses; yet i have worked as a factory hand to support the children. it was a sardine cannery and i still do not care to look a sardine in the eye. my friends (and i use the word in its true sense) have ranged all the way fr

rlative. i have always been devoted to her though she has no use for me, being a most orthodox christian and regarding anyone who has had the misfortune to get a divorce as quite without the pale. she is a doctor and was one of the first women in the long, long history of edinburgh university to win distinction and if i remember correctly she did this twice. she was quite young when she published three books of poetry and i have read reviews of these books in the london times literary supplement, hailing her as england's greatest living poetess. a book she wrote on biology and another on tropical diseases were, i believe, regarded as standard text books. she married my first cousin, laurence parsons, who is a prominent ecclesiastic of the church of england and was at one time dean of cape

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

introductory remarks the entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the evolution of his consciousness where he can begin to realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. process

body, its diseases and ills, but only after we have studied that part of man which lies behind and surrounding the dense physical body. in that way we shall work from the world of inner causes to the world of outer happenings. we shall see that all that concerns the health of man originates from: 1. the sumtotal of forces, feelings, desires and occasional mental processes which characterises the three subtler bodies and determines the life and experience of the physical body. 2. the effect upon the physical body of the condition of humanity as a whole. a human being is- 4- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust an integral part of humanity, an organism in a greater organism. conditions existing in the whole will be reflected in the unit self

knowledge. but the above recognition will suffice for our work and will enable us to lay down those laws and principles which will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation. we will divide our consideration of the causes of disease into three parts, eliminating from our quest for truth the quite understandable but equally futile desire to apprehend the mind of deity. i. the psychological causes. ii. causes emanating from group life. iii. our karmic liabilities, the karmic causes. in all this we shall but gain a general idea (all that is now possible) as to the presence of disease in the human family, and of that to be found also

presence of disease in the human family, and of that to be found also, in part, in the animal kingdom. when this general idea is grasped, we shall have a clearer understanding of our problem and can then proceed with our consideration of the methods which will enable us to handle the undesirable effects with greater facility. students of the art of healing should likewise remember that there are three ways in which healing can be brought about, and that all three ways have their place and value, dependent upon the point in evolution of the subject being healed. first, there is the application of those palliatives and ameliorating methods which gradually cure disease and eliminate undesirable conditions; they build up the form life and foster the vitality, so that disease can be thrown off

g and increase its density. i seek to point out, therefore, that my avoidance of medical technicalities will be deliberate, though we shall refer often to the physical body and to the diseases of which it is a prey. secondly, i seek today to give you another of the laws of healing, as well as one of the rules for the healer. study these with care. law ii disease is the product of, and subject to, three influences. first, a man's past, wherein he pays the price of ancient error. second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place some day to th

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

in ability to analyze problems and arrive at thoughtful conclusions" this statement demands a re-examination of our educational theory and practice. a survey of current developments proves that, at long last, the professional educators are clarifying a common philosophy and are consciously striving to delineate a theory of education adequate to the new world that is emerging. in such a philosophy three fundamental needs must be met (l) a psychological theory of the human person to be "educated (2) a social theory of the kind of society one is trying to create or preserve as a suitable home for the cultural ideals promulgated; and (3) a world view or cosmology, a theory of man's place in the universe in which man is spectator and actor. our problem is to attain the kind of overall synthesis

nts in education which are to express the need for synthesis. as an example of this development there is the "self-survey" project financed by the ford foundation out of which has come a proposal for a department of integrating studies in the university of pittsburgh. part of the statement presenting this experiment reads as follows "it has been proposed that a new department, outside the present three distribution fields of the humanities, the social sciences and the natural sciences, and different from the departments within existing distribution fields, be established at the university of pittsburgh. this new department shall be termed the department of unified studies. it shall be concerned with seeking the interrelationships between various subject matter disciplines already available

hilosophy of science. 5. the history and presuppositions of the democratic theory of government (ideology. 6. contributions of biology, sociology and psychiatry to human welfare and progress. 7. the unity of knowledge. 8. the evolution of value systems from primitive culture to modern industrial civilization "the first prerequisites of all such courses is that they shall interrelate not less than three so-called departments of study. thus the students and faculty will be encouraged to search for vision 'seeing life steadily and as a whole' the tibetan's seed-principles will find prepared soil in such experimental fields- 6- education in the new age copyright 1998 lucis trust oliver l. reiser department of philosophy university of pittsburgh pittsburgh, pennsylvania u.s.a. chapter i the obj

g life steadily and as a whole' the tibetan's seed-principles will find prepared soil in such experimental fields- 6- education in the new age copyright 1998 lucis trust oliver l. reiser department of philosophy university of pittsburgh pittsburgh, pennsylvania u.s.a. chapter i the objective of the new education introductory statements this presentation might be regarded as concerning itself with three different aspects of one general theme, which is that of the new and coming educational methods and ideas. the objective is to elucidate the cultural unfoldment of the race and to consider the next step to be taken in the mental development of humanity. teaching, if true, must be in line with the past and must provide scope for endeavour in the present and must also hold out further enlighte

opment physical, emotional, mental, intuitional, social if it is in advance of his present state is essentially spiritual in nature and is indicative of the livingness of the inner divine entity. the spirit of man is undying; it forever endures, progressing from point to point and stage to stage upon the path of evolution, unfolding steadily and sequentially the divine attributes and aspects. the three points of our general theme are: 1. the technique of the education of the future. 2. the science of the antahkarana. this deals with the mode of bridging the gap which exists in- 7- education in the new age copyright 1998 lucis trust man's consciousness between the world of ordinary human experience, the threefold world of physical-emotional-mental functioning, and the higher levels of so-ca

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

s concerned. where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the ageless wisdom and the training of the world disciples such is the definite and ordained technique of the hierarchy. but this is not their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour. their method and procedure is to try out the personalities of their intended and indicated disciples and should these measure up with adequacy then to proceed with the work of esoteric training. it is the same with groups; these are tested and tried in connection with the group personality, and upon the response depends the future activity of both the group and its

tual hierarchy permits of her right reception; for if the work is exerting extreme pressure and if she is occupied with urgent problems, it may be needful for me to wait until such time as circumstances give her the needed leeway both of time and strength, and of mental detachment. my own sphere of occult work must also come under consideration. then, having established a rapport with her, i have three things to do. first, i must gather the group of disciples as a whole into my aura and so gauge its general- 8- discipleship in the new age- volume ii copyright 1998 lucis trust condition of receptivity for that must determine the scope of the intended communication. do you realise, my brothers, that as you extend your power to grasp the needed lessons and learn to train your minds to think i

f energy which will constitute the group centres, fed and enlightened by the energy transmitted by each individual- 13- discipleship in the new age- volume ii copyright 1998 lucis trust c. the fusion (consciously undertaken) of the individual soul with the group soul and consequently a conscious rapport with the hierarchy, which is inherently the kingdom of souls. the first meditation affects the three centres in the individual disciple and also, and consequently, his astral body. they can when related, awakened and functioning, and when the two points in the solar plexus are balanced and "enlightened" a word which i shall frequently use in connection with the centres evoke response from the love-petals of the egoic lotus. this must happen automatically and need not be regarded as a compli

tion for the second or the third initiation. bear this in mind. hitherto i have not taught you from that particular angle, but i have instructed you as accepted disciples in training for preparation a much earlier stage. these hints i will convey to you in the ancient symbolic formulas which will require much deep reflection on your part and an effort to evoke the intuition and thus arrive at the three meanings which they hold for you, and for disciples like you. there are literally seven meanings, but i would advise you to confine yourself to the comprehension of the first three. there will be one meaning for your personality, indicating certain brain and mind realisations which are essential for the right transmission of force upon the physical plane one of the first things an initiate h

teaching must go on all the time. it is the testimony of the hierarchy that the points of crisis in the evolutionary process have accomplished their intent and have demonstrated success. these points of crisis are ever succeeded by "points of revelation" and it is with such points of revelation that we are at this time occupied. august 1942 my brothers: i would like first to remind you briefly of three points which i made in my last instruction. 1. this is my last effort to bring you each in this incarnation up to the point in your spiritual development which would be entirely possible, if you so desired. success or failure in conforming to requirements is entirely your personal affair. each of you can be active or inactive as it seems best to you, but i would remind you that whatever you

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is also here. come forth, o mighty one and blend these three. construct a great defending wall. the rule of evil now must end. 1940 from the point of light within the mind of god let light stream forth into the minds of men. let light descend on earth. from the point of love within the heart of god let love stream forth into the hearts of men. may christ return to earth. from the centre where the will of god is known let purpose guide the little wills

sequent effect upon the psychic nature, producing an abnormal sensitivity and psychic awareness. it would be of value here to remember that the condition of humanity at this time is not the result of simply one factor, but of several all of them being active simultaneously, because this period marks the close of one age and the inauguration of the new. the factors to which i refer are, primarily, three in number: 1. this is a transition period between the passing out of the piscean age, with its emphasis upon authority and belief, and the coming in of the aquarian age, with its emphasis upon individual understanding and direct knowledge. the activity of these forces, characteristic of the two signs, produces in the atoms of the human body a corresponding activity. we are on the verge of ne

and serves to place the deluded devotees in touch with the scroll of the astral light, which is the reflection of the akashic records. these latter are the eternal scroll whereon the plan for our world is inscribed and from which those of us who teach gather our data and much of our information. this, the astral light distorts and steps down. because this is a distorted image and functions in the three worlds of form and has no source of validity higher than those of form, it has in it the seeds of separativeness and of disaster. forms of flattery are sent out from it, ideas of separateness, those thoughts which feed ambition and which foster love of power, and those germs of desire and personal longing (which divide groups) emerge from contact with it. the results to those who are deceive

seek to impress upon your minds are, first, the re-establishing of this closer relation, and secondly, the work of a practical kind that each of you can do to bring about this general recognition. i seek to emphasise the point that the final activity which will bring about this spiritual event must come from the outer plane of physical life. all of us who are occupied with the plan for "the next three years" are seeking earnestly for those who can help us and to whom appeal can be made for the putting forth of that final last effort which will bring the desired and anticipated result. i would preface what i have to say with the reminder that i only make a suggestion and that naught that i say carries with it the slightest weight of authority; and also that i am aware of the frequent futil

and interest fade out on the mental plane, or if it reaches the world of emotion and of strong desire the sacrifice required to bring the hope to birth on the physical plane is lacking or too feeble to produce the longed-for result. what i have to say as a result of the urgency upon me to bring about a more intensive cooperation upon the part of those who read with interest the pamphlet the next three years*(2) carries not the smallest fraction of authority. i only appeal to you in the hope of intensifying your effort for the space of the next two years (one has already passed, because after the early autumn of 1936, any effort along this particular line will either have failed or will no longer be required in this particular form. my sole responsibility is to put the opportunity before t

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

two opposite poles) are brought into relationship, a third type of energy is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect manifestation of these three will the plan of creation be consummated. it should also be borne in mind that these three are nevertheless a manifestation of duality spirit and matter and that this is the manifestation of a great existence and of his appearing. therefore, what are called the "three gunas" in hindu philosophy are but the qualities he manifests through these types of entities. superhuman lives express sattv

be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a comprehension of the potency of the astral sheath owing to its undivided nature. 4. a study of the purpose of the solar plexus, and the part it plays as an organ of transference of energy from the three great centres below the diaphragm to the three higher centres. there is a very close analogy here to the solar lotus, the egoic body, occupying a midway point between the threefold monad and the threefold lower man. the more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the min

preparing of the few earnest ones to tread the path of discipleship. the final point of our theme concerns: v. the basic essential of pure character. this is something more than just being good. it deals with the matter aspect and has relation to the hold or control that the form has over the man. we might express it this way and therefore give its more occult connotation. if one or other of the three lower elementals (the physical, the astral and the mental) are the controlling factors in the life of the man, he is by that very fact put into a position of danger and should take steps to arrest that control prior to an attempt to enter into the formless realm. the reason for this will be apparent. under the governing law of matter, the law of economy, the elemental life will attract to it

en devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. if the lower energy of the aggregate of the form-atoms is the controlling factor three things will take place: 1. the form itself will grow by accretion and will become ever more potent, until the dominant voice of its 'lunar lords' will stifle all other voices and the man be swept back into- 5- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust inertia blindness bondage 2. many people are not only under the control of some one or o

l grow by accretion and will become ever more potent, until the dominant voice of its 'lunar lords' will stifle all other voices and the man be swept back into- 5- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust inertia blindness bondage 2. many people are not only under the control of some one or other of their forms but are the captives of all the three. in studying the lower threefold man and the energies or lives that seek to control him it should be remembered that they fall into three categories: a. the individual tiny lives which we call the atoms or cells of the body. these exist in three groups and compose respectively the four types of bodies: dense physical, etheric, astral and mental. b. the aggregate of these lives which constitu

ALICE BAILEY THE LABOURS OF HERCULES

at is has traversed the flame, then time is nvialice bailey& djwhal khul the labors of hercules- table of contents the zodiac the purpose of this study (foreword) the nature of discipleship astrological connotations the world disciple today key thoughts hercules the disciple- the myth elaboration of the myth labor i the capture of the man-eating mares the myth the meaning of the myth the sign the three initial impulses in aries the sign of the mind constellations in aries the crux of the test labor ii the capture of the cretan bull the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides th

the myth the meaning of the labor four symbolic words the story of the labor the theme of illumination the theme of sex significance of the constellations nature of the tests the disciple and sex labor iii- part 1 gathering the golden apples of the hesperides the myth the nature of the test- 1- the symbols labor iii- part 2 gathering the golden apples of the hesperides the field of the labor the three symbolic constellations the lesson of the labor labor iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the cardinal cross the stars at-one-ment with capricorn symbols the three symbolic constellations the lesson of the labor labor v the slaying of the nemean lion the myth the n

iv- part 1 the capture of the doe or hind the myth synthesis of the signs meaning of the story labor iv- part 2 the capture of the doe or hind qualities of the sign the cardinal cross the stars at-one-ment with capricorn symbols the three symbolic constellations the lesson of the labor labor v the slaying of the nemean lion the myth the number five the story of the myth the field of the labor the three symbolic constellations the lesson of the labor labor vi seizing the girdle of hippolyte- 2- the labours of hercules the myth introduction interpretations of the myth the two ways the constellations and stars the mutable cross and the planetary rulers significance of the sign and its polar opposite keynotes labor vii the capture of the erymanthian boar the myth prologue reflections of a libr

some highlights from the lecture by alice bailey labor viii destroying the lernaean hydra the myth introduction psychological analysis of the myth the nine heads of the hydra fighting the hydra: modern version applications to life what is death scorpio, the sign of magic the constellations and the stars labor ix killing the stymphalian birds the myth interpretation of the labor silence two gates, three constellations the chrysalis symbol the spirit of truth the spirit of right three gifts three constellations- 3- the labours of hercules details of the story labor x the slaying of cerberus, guardian of hades the myth prologue interpretations of the labor in capricorn meanings of the sign constellations the climbing of the mountain preparation for the descent into hades the symbol of cerberu

ot yet been discovered. too much is overlooked and too little known to make astrology the exact science that many claim it to be. the claim will be fulfiled at some future date, but the time is not yet [8] astrology as now practised is doomed to break down, owing to the rapidity with which souls are controlling their personalities. the casting of the horoscope of the soul will not be based on our three dimensional knowledge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium

AN INTRO TO STUDY OF THE KABALAH

it is attributed by legend to abraham the patriarch: several editions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, the sun, the planets, the elements, seasons, man and the twenty-two letters of the hebrew alphabet; dividing them into a triad, a heptad and a dodecad; three mother letters a, m, and sh are referred to primeval air, water and fire; seven double letters are referred to the planets and the sevenfold division of time, etc: and the twelve simple letters are referred to the months, zodiacal signs and human organs. modern criticism tends to the conclusion that the existing ancient versions were compiled about a.d. 200. the "sepher yetzirah" is mentione

of the work may have been arranged by him from the oral traditions of his time: but other parts have certainly been added by other hands at intervals up to the time when it was first published as a whole by rabbi moses de leon, of guadalajara in spain, circa 1290. from that time its history is known; printed editions have been issued in mantua, 1558, cremona, 1560, and lublin, 1623; these are the three famous codices of "the zohar" in the hebrew language. for those who do not read hebrew the only practical means of studying the zohar are the partial translation into latin of baron knorr von rosenroth, published in 1684 under the title of "kabbala denudata; and the english edition of three treatises-"siphra dtzenioutha" or "book of concealed mystery "ha idra rabba "greater assembly; and "ha

do not read hebrew the only practical means of studying the zohar are the partial translation into latin of baron knorr von rosenroth, published in 1684 under the title of "kabbala denudata; and the english edition of three treatises-"siphra dtzenioutha" or "book of concealed mystery "ha idra rabba "greater assembly; and "ha idra suta" lesser assembly" translated by s. l. macgregor mathers. these three books give a fair idea of the tone, style and material of the zohar but they only include a partial view: other tracts in the zohar are--hikaloth--the palaces, sithre torah--mysteries of the law, midrash ha neelam--the secret commentary, raja mehemna--the faithful shepherd, saba demishpatim--the discourse of the aged--the prophet elias, and januka- the young man; with notes called tosephta a

ir inter-relation; the principles of gematria, notaricon, and temura; the formation and uses of the divine and angelic names as amulets; the formation of magic squares; and a vast fund of allied curious lore, which subsequently formed the basis of mediaeval magic. for those who do not wish to read any kabalistic work as a whole, but rather to glean a general view of this philosophy, there are now three standard works; two are in english; one by dr. c. ginsburg, 1865, a formal and concise r sum of the doctrines; the other, an excellent book "the doctrine and literature of the kabalah" by arthur e. waite, 1902; and one in french by adolph franck, 1889, which is more discursive and gives fewer details. many points of the teaching of indian systems of religious philosophy are not touched on by

of the teaching of indian systems of religious philosophy are not touched on by the hebrew system, or are excluded by differences of a fundamental nature: such as the cosmogony of other worlds, unless the destroyed worlds of unbalanced force refer to these; the inviolability of law, as karma, is not a prominent feature; reincarnation is taught, but the number of re-births is limited generally to three. some small part of the kabalistic doctrine is found in the jewish talmud, but in that collection of treatises there is some grossness that is absent from the true kabalah; such are the theories of the debasement of men into animal forms; and of men to be re-born as women, as a punishment for earthly sins in a previous life. it must be remembered that many points of doctrine are limited to t

ANALYSIS OF THE 5 6 INITIATION

upward birth. this differs from regular physical birth which is descent downward into hycu. the candidate is then blindfolded after twenty-one hours in the womb and brought out into a special chamber for cleansing and purification. now the candidate is prepared not merely to walk through a skit, but to undergo complete initiation into our sanctioned and sacred order. in the grade of 5=6 there are three chief officers consisting of the chief of the second order (7=4, and the two co-chiefs (6=5) and (5=6. together they act as conductors for the candidate through the process of iao. dsj 7=4=isis, hrwbg 6 =5= apophis (replaced by horus, trapt 5=6=osiris. in one sense, the functions are counterchanged. the chief adept is osiris and the third adept takes on the character of isis. trapt is a sola

the hand in which the ankh is held, the passive hand. with the right hand we project the light and the chiefs hold symbols of the projection of light which is symbolic of their wands. complete symbol of r.c. on the breast is the symbol of balance and equilibrium. it is the lamen of the rose and cross. it consists of twenty-two petals (2+ 2= 4= the tetragrammaton. seven planets, five elements, and three alchemical principles are all formed on the symbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vau

mbol of the perfected self, the cross. 22 paths+ 9 planets (seven ancient plus caput and cauda draconis+ 5 elements+ 3 alchemical principles= 39= 12, 1+ 2= 3, the number of the supernals. it is also a symbol of the triangle, the two con-dividing, the one reconciling. it is the reconciled one that in a mystical sense is buried and alive in the vault. thirty-nine also equals i h v h+ a ch d. in all three are sixty-one symbols of the rose cross lamen, the number of ain. in addition, 6+1=7, the sides of he vault. the rose and cross united bring down into the center of all the divine white brilliance of rtk. there on the center is another rose and cross, the rose of ruby and the o of the holy spirit, and the cross of gold, the glory of light and the 4 perfection of the lower genius united to th

y isis holds the wand of thoth. the second adept is 6=5 of hrwbg and alludes to horus who holds the wand of his father, osiris. the third adept is 5=6 of trapt which alludes to osiris, and he holds the wand of isis, the lotus wand. observe the correlation in the following diagram: b in f: the thoth wand held by isis. a in e: the osiris wand held by horus. c in b: the isis wand held by osiris. the three wands combined have a total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and lov

total of twenty-eight bands; twenty-eight equals ]j. these letters equal the word "power" in hebrew. 28=2+8=10=1, unity. power and unity are akin, in that as our order remains in a state of unity under the light, it shall act as a power for the will of light. the globe of the chief adept wand is the light, the phoenix is the life, the lotus is love. light, life, and love are displayed within the three wands of the chiefs of the second order. together they are one, working in perfect harmony. the lotus wand expresses the development of all creation, regenerated by rebirth, the phoenix wand, rules over by the kerubic workings under the everlasting wings of the divine, the chief adept's wand. one hundred and twenty one hundred and twenty is highly symbolic of the pentagram formula. it is 1x2

APOCALYPSE MOSES

and adam said to eve 'see! we have begotten a son in place of abel, whom cain slew, let us give glory and sacrifice to god' chapter 5. 1 and adam begat thirty sons and thirty daughters and adam lived nine hundred and thirty years; and he fell sick and cried with a loud voice and said 'let all my sons come to me that i may see them before i die' 2 and all assembled, for the earth was divided into three parts. 3 and seth his son said to him 'father adam, what is thy complaint' 4 and he saith 'my children, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will

-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them and there shall be given them a heart understanding the good and to serve god only. 5 but do thou go back to thy father. for the term of his life hath been fulfilled and he will live three days from to-day and will die. 6 but when his soul is departing, thou shalt behold the awful (scene of) his passing' chapter 14. 1 thus spake the angel and departed from them. and seth and eve came to the hut where adam was laid. 2 and adam saith to eve 'eve, what hast thou wrought in us? thou hast brought upon us great wrath which is death (lording it over all our race' 3 and he saith to he

es, and they cried aloud in an awful voice and said: 2 'blessed (be) the glory of the lord from the works of his making, for he hath pitied adam the creature of his hands' 3 but when the angels had said these words, lo, there came one of the seraphim with six wings and snatched up adam and carried him off to the acherusian lake, and washed him thrice, in the presence of god. 4 and he stayed there three hours, lying down, and thereafter the father of all, sitting on his holy throne stretched out his hand, and took adam and handed him over to the archangel michael saying 'lift him up into paradise unto the third heaven, and leave him there until that fearful day of my reckoning, which i will make in the world' 6 then michael took adam and left him where god told him. chapter 38. 1 but after

he shall be condemned and they that heard him, and he shall be grieved sore when he seeth thee sitting on his honourable throne' chapter 40. 1 then god spake to the archangel(s) michael (gabriel, uriel, and raphael 'go away to paradise in the third heaven, and strew linen clothes and cover the body of adam and bring oil of the 'oil of fragrance' and pour it over him. 2 and they acted thus did the three great angels and they prepared him for burial. and god said 'let the body of abel also be brought' 3 and they brought other linen clothes and prepared his (body) also. 4 for he was unburied since the day when cain his brother slew him; for wicked cain took great pains to conceal (him) but could not, for the earth would not receive him for the body sprang up from the earth and a voice went ou

on, we were (both) led astray and transgressed thy command, but were not separated. 7 even so, lord, do not separate us now' 8 but after she had prayed, she gazed heavenwards and groaned aloud and smote her breast and said 'god of all, receive my spirit' and straightway she delivered up her spirit to god. chapter 43. 1 and michael came and taught seth how to prepare eve for burial. and there came three angels and they buried her (body) where adam's body was and abel's. 2 and thereafter michael spake to seth and saith 'lay out in this wise every man that dieth till the day of the resurrection' and after giving him this rule; he saith to him: 3 'mourn not beyond six days, but on the seventh day, rest and rejoice on it, because on that very day, god rejoiceth (yea) and we angels (too) with th

APOCRYPHON OF JOHN

which is below heaven shone, and the world was shaken. i was afraid, and behold i saw in the light a youth who stood by me. while i looked at him, he became like an old man. and he changed his likeness (again, becoming like a servant. there was not a plurality before me, but there was a likeness with multiple forms in the light, and the likenesses appeared through each other, and the likeness had three forms. he said to me "john, john, why do you doubt, or why are you afraid? you are not unfamiliar with this image, are you- that is, do not be timid- i am the one who is with you (pl) always. i am the father, i am the mother, i am the son. i am the undefiled and incorruptible one. now i have come to teach you what is and what was and what will come to pass, that you may know the things which

im every authority, and the truth which is in him, that he may know the all which had been called with a name exalted above every name. for that name will be mentioned to those who are worthy of it "for from the light, which is the christ, and the indestructibility, through the gift of the spirit the four lights (appeared) from the divine autogenes. he expected that they might attend him. and the three (are) will, thought, and life. and the four powers (are) understanding, grace, perception, and prudence. and grace belongs to the light-aeon armozel, which is the first angel. and there are three other aeons with this aeon: grace, truth, and form. and the second light (is) oriel, who has been placed over the second aeon. and there are three other aeons with him: conception, perception, and m

and prudence. and grace belongs to the light-aeon armozel, which is the first angel. and there are three other aeons with this aeon: grace, truth, and form. and the second light (is) oriel, who has been placed over the second aeon. and there are three other aeons with him: conception, perception, and memory. and the third light is daveithai, who has been placed over the third aeon. and there are three other aeons with him: understanding, love, and idea. and the fourth aeon was placed over the fourth light eleleth. and there are three other aeons with him: perfection, peace, and wisdom. these are the four lights which attend the divine autogenes (and) these are the twelve aeons which attend the son the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 4 of 12 8/16/20

eon with the mighty one, the autogenes, the christ, by the first light armozel; and with him are his powers. and the invisible one gave him a spiritual, invincible power. and he spoke and glorified and praised the invisible spirit, saying 'it is for thy sake that everything has come into being and everything will return to thee. i shall praise and glorify thee and the autogenes and the aeons, the three: the father, the mother, and the son, the perfect power "and he placed his son seth over the second aeon in the presence of the second light oriel. and in the third aeon the seed of seth was placed over the third light daveithai. and the souls of the saints were placed (there. and in the fourth aeon the souls were placed of those who do not know the pleroma and who did not repent at once, bu

e had taken from his mother, for he is ignorant darkness "and when the light had mixed with the darkness, it caused the darkness to shine. and when the darkness the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 5 of 12 8/16/2006 5:17 pm had mixed with the light, it darkened the light and it became neither light nor dark, but it became dim "now the archon who is weak has three names. the first name is yaltabaoth, the second is saklas, and the third is samael. and he is impious in his arrogance which is in him. for he said 'i am god and there is no other god beside me' for he is ignorant of his strength, the place from which he had come "and the archons created seven powers for themselves, and the powers created for themselves six angels for each one until they bec

ARADIA GOSPEL OF THE WITCHES

ayer, though it often takes the form of a threat or menace. this only existsin classic witchcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sounds were generally selected. they vary more or less, but seldom material-ly, from these. sometimes visible manifestations, as, for instance, lightning, are requested. t o see awhite horse is a sign that the prayer will be granted after some delay. it also signifies victory. 26 la testa dun uomo piena di verme e puzzolente. a parody in kind for the decayed cabbage,much com

he black voodoos any individual can be injured or killed if the magician can obtain any portion of the person, howeversmall, especially a lock of hair. this is specially described in thiodolf the islander, a romance by lamotte fouqu. the exchange of locks by lovers is possibly connected with magic. 19 marroni d india. a strong charm against evil, hence frequently carried against rheumatism &c.the three should come from one shell. 20 the reader will find them described in my etrusco-romanremains. 21 the sun set and uprose the yellow moon:the devils in the moon for mischief; theywho called her chaste, methinks, began too soontheir nomenclature; there is not a daythe longest, not the twenty-first of june,sees half the business in a wicked wayon which three single hours of moonshine smile. don

seems tocast a new light on the christian sacrament. it is a type of resurrection from the earth, and wastherefore used at the mysteries and holy supper, and the grain had pertained to chthonicsecrets, orto what had been under the earth in darkness. thus even earth-worms are invoked in modern witch-craft as familiar with dark mysteries, and the shepherds pipe to win the orphic power must beburied three days in the earth. and so all was, and is, in sorcery a kind of wild poetry based on sym-bols, all blending into one another, light and darkness, fire-flies and grain, life and death.very strange indeed, but very strictly according to ancient magic as described by classic authorities,is the threatening diana, in case she will not grant a prayer. this recurs continually in the witch-exor-cism

if somethingheavy rested on his chest. and something indeed fell from him and rolled on the floor. and when herose and picked it up, and looked at it by the light of the moon, he saw that it was a human head,half decayed. 26 another priest, who had heard his cry of terror, entered his room, and having looked at the head,said: i know that face! it is of a man whom i confessed, and who was beheaded three months ago atsiena.and three days after, the priest who had insulted the goddess died.the foregoing tale was not given to me as belonging to the gospel of the witches, but as one of avery large series of traditions relating to virgilas a magician. but it has its proper place in this book,because it contains the invocation to and incantation of diana, these being remarkably beautiful andorigi

cuore,che tanto ci amiamo, e se questa grazia,mi verr fatta chiunque sia innamorata,se mi scongiurerain suo aiuto correro!endamone, endamone, endamone!sopra te io mi metto al lume,il tuo (cuore) io dimeno,e mi dimeno io pure e cosi,e cosi tanto far,t anto far e tanto faremmo,che uniti ne veremmo.the counter-charm.endamone, endamone, endamone!by the love i feel, which ishall ever feel until i die,three crosses on thy bed i make,and then three wild horse-chestnuts take, 19 in that bed the nuts i hide,and then the window open wide,that the full moon may cast her lightupon a love as fair and bright,and so i pray to her abovet o give wild rapture to our love,and cast her fire in either heart,which wildly loves to never part;and one thing more i beg of thee!if any one enamoured be,and in my aid

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

y. the question arises, therefore, as to the fact or possibility of antecedent degrees of the kind in that country, and we are confronted at once by many stories afloat concerning the chapter of clermont, the foundation of which at paris is referred to several dates. it was in existence, according to yarker, at some undetermined period before 1742, for at that date its masonic rite, consisting of three degrees superposed on those of the craft, was taken to hamburg. a certain von marshall, whose name belongs to the history of the strict observance, had been admitted in the previous year, von hund himself following in 1743- not at hamburg, but at paris- for all of which no authority is cited and imagination may seem to have been at work. but some of the statements, including those of other e

ave come to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft grades as follows (i) grade of scottish master of st. andrew of the thistle, being the fourth grade of masonry "in which allegory dissolves (2) grade of sublime knight of god and of his temple, being the fifth and last grade of free masonry. at a later period, however, it became the seventh grade of the rite, owing to the introduction of an elect degree which took the number 5 under th

ealth acquired by the templars, but it led in the end to their destruction. traitors who knew of the secret, though they had not themselves attained it, revealed the fact to clement v and philip the fair of france, and the real purpose of the persecution which followed was to wrest the transmuting process from the hands of its custodians. jacques de molay and his co-heirs died to preserve it, but three of the initiated knights made their escape and after long wandering from country to country they found refuge in the caves of mount heredom. they were succoured by knights of st. andrew of the thistle, with whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alche

able successors among persons of noble and genfle birth, with a view to perpetuate the order and in the hope at some favourable epoch that they would be restored to their former glory and reenter into their possessions. we hear nothing of kilwinning or heredom, and indeed no one country is designated as a place of asylum; but it is affirmed that this group of survivors created freemasonry and its three craft degrees to conceal from their enemies the fact that the chivalry was still in being and to test aspirants who entered the ranks, so that none but those who were found to be of true worth and fidelity should be advanced from the third degree into that which lay beyond. to such as were successful the existence of the secret chivalry became known only at the end of seven years, three of w

ck and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to the candidate. that of apprentice recalls the earliest of christian chivalries, being the canons or knights of the holy sepulchre, who for long had no distinctive clothing and hence the divested state of the masonic postulant. but this state signified also that his arm is ever ready to do battle with the enemies of the holy christian religion and his heart for t

BALANONES TEMPLE OF SET FAQ

activities within the temple of set are given appropriate priorities *behind* personal initiation, family, and career. therefore, be prepared for some delay in the processing of your application. if the delay seems overly long, it's always helpful to send a friendly query to the executive director asking about its status. one applicant asked on xepera-l "i sent off my letter of application about three weeks ago now- and i still haven't heard a word. any idea how long it takes to get a response- adept foster answered: once you've submitted your letter of application, it can take anywhere from one to three months before you hear anything. i know it sucks to have to wait that long without knowing, but these things take time- especially when you consider exactly how busy the temple's executiv

BAPHOMANTIS LUCIFERIAN SATANIC MASS

ld mass on the night of perferably a new moon (or on any satanic holiday. dress all in black, or black robe and be barefoot. begin by walking around the altar (3x's perfered, while chanting the sanctus satanas chant "sanctus satanas sanctus, dominus diabolus saboath, satanas-venire!,satanas-venire, ave satanas,ave satanas, tui sunt caeli,tua est terra,ave satanas! after which repeat the following three times in each direction, starting in the north and ending in the west. lucifer, ouyar, chameron, aliseon, mandousin, premy, oriet, naydru, esmay, eparinesont, estiot, dummoson, panochar, casmiel, hayras, fabelleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back tow

BASIL VALENTINE TWELVE KEYS

seed is produced in the following way. a celestial influence descends from above, by the decree and ordinance of god, and mingles with the astral proper ties. when this union has taken place, the two bring forth a third namely, an earth vlike twelve keys of basil valentine 12 of 95 substance, which is the principle of our seed, of its first source, so that it can shew an ancestry, and from which three the elements, such as water, air, and earth, take their origin. these elements work underground in the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are cha

the form of fire, and there produce what hermes, and all who have preceded me, call the three first principles, viz, the internal soul, the impalpable spirit, and visible bodies, beyond which we can find no earlier beginning of our magistery. in the course of time these three unite, and are changed through the action of fire into a palpable substance, viz, quicksilver, sulphur, and salt. if these three substances be mixed, they are hardened and coagulated into a perfect body, which represents the seed chosen and appointed by the creator. this is a most important and certain truth. if the metallic soul, the metallic spirit, and the metallic form of body be present, there will also be metallic quicksilver, metallic sulphur, and metallic salt, which together make up the perfect metallic body

ent, there will also be metallic quicksilver, metallic sulphur, and metallic salt, which together make up the perfect metallic body. if you cannot perceive what you ought to understand herein, you should not devote yourself to the study of philosophy. moreover, i tell you in few words, that you cannot obtain a metallic body except by perfectly joining twelve keys of basil valentine 13 of 95 these three principles into one. know, also, that all animals are, like man, composed of flesh and blood, and also possess a vitalizing spirit, but are destitute of the rational soul which the creator gave to man alone. therefore, when animals die, they perish for ever. but when man yields up his mortal life into the hands of his creator, his soul does not die. it returns, and is united to the glorified

nothing can be perfect or twelve keys of basil valentine 14 of 95 lasting without a soul. this is a profound and most important truth, which i feel in conscience bound to make known to my readers. now, the spirits of metals have this property of fixedness in a greater or less degree; they are more or less volatile in proportion to the mutual fitness of their bodies and souls. a metal that has the three conditions of fixedness is not affected by fire or overcome by any other outward agent. but there is only one metal that fulfils these conditions, namely, gold. silver also contains fixed mercury, and is not so quickly volatilised as the imperfect metals, but stands the trial of fire, and yields no food to voracious saturn. amatory venus is clothed with abundant colour, and her whole body is

phur, and salt (understand, those of the sages) until the metallic spirit and body are inseparably joined together by means of the metallic soul, you thereby firmly rivet the chain of love, and prepare the palace for the coronation. these things represent a liquid key, comparable to the celestial influence, and a dry water joined to the terrestrial substance: all which are one thing, derived from three, and two, and one. if you understand this, you have already attained our magistery. then you must join the husband and wife together that each may feed upon the other s flesh and blood, and that so they may propagate their species a thousandfold. though i would fain reveal this matter to you more plainly and openly, i am prohibited from doing so by twelve keys of basil valentine 16 of 95 the

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

this early date does not necessarily make the text obsolete, as its approach is synchronic and descriptive, but it severely dates it. the text contains obscure or incorrect information that has since been responsibly clarified in more recent scholarship. de nebesky-wojkowitz conducted his research between 1950 and 1953 in the town of kalimpong on the indo-sikkimese borderland. his resources were three tibetans and their individual tibetan texts. as such, the bulk of de nebesky-wojkowitz s information rests on very limited resources despite the extensive text citations found at the end of the book. also, the text is not especially friendly to non-specialists; he continues to use many tibetan words in their transliteration without phonetic equivalents or translations in several instances. t

nship to tibetan religion. the book, like its individual chapters, starts and ends abruptly with no solid connections. despite these weaknesses, oracles and demons of tibet provides a wealth of information and is groundbreaking in its depth. it continues to be the springboard from which later works on tibetan protector deities, including this one, begin their investigation. it is also one of only three english-language works that explicitly discuss tsiu marpo, dedicating an entire chapter to him and his cohorts.3 of these three sources, de nebesky-wojkowitz s treatment is the most descriptive, providing details on tsiu marpo s origins and iconography, though lacking in any detailed examination of his ritual and historical importance. todd gibson s dissertation "from btsanpo to btsan: the d

h deities like tsiu marpo function. a description of the ritual textual categories that will be explored more fully in chapter 4 will also be necessary. tibetan cosmography the tibetan understanding of cosmology and geography is multilayered and consists of indigenous and imported buddhist elements alike. regarding the indigenous elements, there is an ancient belief that the world is divided into three major levels, the heavens (gnam, the intermediate spaces (bar, and the earth (sa. these realms in turn have multiple levels; the earth realm notably consists of the surface realm inhabited by humans and the subterranean realm of serpent deities (klu) and other malevolent spirits. it is in the intermediate spaces just above the surface of the earth where the various classes of worldly deities

r. tantras embody practices elaborated on in s.dhanas, to be discussed below. as such, they are texts that aid in the embodiment of divine energies that are utilized for a ritual endeavor, the ultimate endeavor being enlightenment. termas (gter ma) are wholly tibetan texts developed primarily within the nyingma (rnying ma) sect of tibetan buddhism, the oldest of the four major sects. however, the three other sects, kagy (bka brgyud, sakya (sa skya, and geluk (dge lugs, recognize a number of termas, despite a tradition within each of these schools especially the latter of discounting their authenticity. terma literally means "treasure" or "concealed text" and refers to a category of scripture that originated in the eleventh century. the tradition states that the great buddhist 28 see cabez

ied the lineages of various buddhist teachings under his father, who was a great accomplished master. later he received teachings from other spiritual teachers and lamas, becoming a fully ordained monk (dge slong) at the age of twenty-five. ngari pa.chen continued his studies and began composing celebrated texts at the age of thirty-eight. one such composition is the treatise which ascertains the three vows (sdom gsum rnam par nges pa i bstan bcos. ngari pa.chen s most famous text is a terma he discovered and composed when he was forty-six, the final gathering of the transmitted precepts which is the doctrinal cycle of the entire gathering of awareness-holders, the means for the attainment of the seven-chapter supplication (bka dus phyi ma rig dzin yongs dus kyi chos skor gsol debs le u bd

BLACK SERPENT1

petizers and desserts, and take care of the main course your self. of course getting the entire group involved in cooking (let everyone chop something up) can also be fun if you want to make a day of it. the following are simple ideas that even people who don t know how to cook can help with. appetizers bbq smokies and other ideas in a slow cooker, empty four packages of little smoky sausages and three 18 oz. bottles of barbeque sauce. heat several hours before participants arrive. buy a variety of crackers and cheese (you will have to cut up the cheese and place on platters before people arrive. also, for the vegetarians in your group, cut up fresh vegetables (carrots, broccoli, cauliflower, celery, radishes, and table onions) for dipping in ranch dressing. main course beef burrito bake

y a variety of crackers and cheese (you will have to cut up the cheese and place on platters before people arrive. also, for the vegetarians in your group, cut up fresh vegetables (carrots, broccoli, cauliflower, celery, radishes, and table onions) for dipping in ranch dressing. main course beef burrito bake -1 pound ground beef (for vegetarians the boca pseudo gound beef works great, but use all three packages in the box and only use 3/4 the packet of seasoning -1 packet lawrey's beef burrito seasoning (mccormick and schilling suck in this recipe, but if you like them, go for it- 2 packages of pillsbury croissant roll dough (low fat -2 bags of shredded cheddar or colby-jack cheese (smart balance works fine) prepare beef according to the burrito seasoning packet. get a pizza pan or stone a

demonolatry/ http//www.lulu.com/demonolatry2/ 8 share your religion, lose your job by s. j. reisner disclaimer: this article is not meant to give legal advice, nor should it be treated as such. it contains general advice about what you can do if you encounter religious discrimination in the workplace. if you need legal advice, talk to your attorney. in the last five years there have been at least three well-publicized instances where occult practitioners have been fired from their jobs due to their employers becoming aware of their religious beliefs. in june 2004, alicia folberth, a wiccan high priestess, was fired, allegedly because of her need for time off (on halloween) to practice her faith. http//www.connpost.com/news/ci_3168056 in a similar incident back in march 2001, shirley tingle

cluding satanism, demonolatry, etc- the dark lords expect their followers to take responsibility for their own actions, and, at the same time, exercise self discipline. they teach what is known, to most traditionalists, as sect law. sect law dictates 21 that misdirected energies fall back on the person practicing demonic magick. unjust actions do qualify as misguided and thus, something akin to a three fold law applies. people claiming affiliation with a left hand path religion without regard for these laws are most often downtrodden teens who have low self esteem, and a need to belong to something bigger. they see the dark gods as a means of empowerment, of strength over people who have hurt them, and as a force to be reckoned with for those who refuse to bow down in humble servitude. the

use of props, and "trouser roles" in opera. the latter, she says, led to accusations that the married mother of two was a lesbian promoting homosexuality; the plot of faust, where the title character sells his soul to the devil to recapture his youth, led to her being labeled a devil worshipper. four members of a so-called satanic sect are starting long prison sentences in italy for their part in three brutal, ritual murders. nicola sapone, 27, one of the leaders of the beasts of satan rock group and one of the suspected masterminds of the killings, was given a life sentence. the three others were jailed for between 24 and 26 years. 23 per contra music& movie reviews by desang& aramon a review of dimmu borgir s stormblast (2005) desang says the re-release of their third album, stormblast

BLACK WITCHCRAFT

ary as being the dark instinctual side of man and woman, feminine, yet horrific and loving all within the same breath. lilith is known by the semitic layil which a word is meaning night, but also the name of the demon of the storm. lilith is associated with the screech owl and other beasts of the wild, as it is where she went after she left heaven to wander the earth. she is considered one of the three assyrian demons being ardat lilit, lilit and lilu, but rather these may be just variations of her name. it is suggested by some hebrew scholars that lilith was worshipped by exiled jews from babylon as a goddess of the wilderness. 6 lilith as described in post-biblical literature is viewed as the queen of demons, she went to the caves near the red sea and copulated with fallen angels to bege

BLAVATSKY H P ANTHROPOGENESIS

e 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 make them clearer, by words added in brackets, in anticipation of the fuller explanation of the commentary. as regards the evolution of mankind, the secret doctrine postulates three new propositions, which stand in direct antagonism to modern science as well as to current religious dogmas: it teaches (a) the simultaneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included

hs and their families on to the surrounding mountains. as the babylonian accounts are now only restored from hundreds of thousands of broken fragments (the mound of kouyunjik alone having yielded to layard's excavations over twenty thousand fragments of inscriptions, the proofs here cited are comparatively scanty; yet such as they are, they corroborate almost every one of our teachings, certainly three, at least. these are (1) that the race which was the first to fall into generation was a dark race (zalmat gaguadi, which they call the adami or dark race, and that sarku, or the light race, remained pure for a long while subsequently (2) that the babylonians recognised two principal races at the time of the fall, the race of the gods (the ethereal doubles of the pitris, having preceded thes

ormation; and furthermore, m. de quatrefages finds no valid scientific reason why man should not have existed during the secondary age. the "ages" and periods in geology are, in sober truth, purely conventional terms, as they are still hardly delineated, and, moreover[[footnote(s* sir charles lyell, who is credited with having "happily invented the terms eocene, miocene, and pliocene" to mark the three divisions of the tertiary age, ought really to have settled upon some approximate age for his "mind-offspring" having left the duration of these periods, however, to the speculations of specialists, the greatest confusion and perplexity are the result of that happy thought. it seems like a hopeless task to quote one set of figures from one work, without the risk of finding it contradicted by

hen thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are not ready" 4. after great throes she cast off her old three and put on her new seven skins, and stood in her first one- ii. 5. the wheel whirled for thirty crores more. it constructed rupas: soft stones that hardened; hard plants that softened. visible from invisible, insects and small lives. she shook them off her back whenever they overran the mother[[footnote(s* only forty-nine slokas out of several hundred are here given. not every verse is trans

to his father. the fathers, the boneless, could give no life to beings with bones. their progeny were bhuta, with neither form nor mind. therefore they are called the chhaya. 16. how are the manushya born? the manus with minds, how are they made? the fathers called to their help their own fire; which is the fire that burns in earth. the spirit of the earth called to his help the solar fire. these three produced in their joint efforts a good rupa. it could stand, walk, run, recline, or fly. yet it was still but a chhaya, a shadow with no sense. 17. the breath needed a form; the fathers gave it. the breath needed a gross body; the earth moulded it. the breath needed the spirit of life; the solar lhas breathed it into its form. the breath needed a mirror of its body "we gave it our own" said

BLAVATSKY H P COSMOGENESIS

introduction. xvii. the need of such a book. xix. the antiquity of documents and mss. xxiii. what the book is intended to do. xxviii- volume first. cosmogenesis. proem. 1 the oldest mss. in the world and its symbolism. 2 the one life, active and passive. 4 the secret doctrine- pantheism- atheism. 6 "space" in all religions and in occultism. 9 seven cosmic elements- seven races of mankind. 12 the three postulates of the secret doctrine. 14 description of the stanzas from the book of dzyan. 20- book i- part i. cosmic evolution. seven stanzas from the book of dzyan. 27- stanza i- the night of the universe. 35 the seven eternities. 36 "time. 37 the universal mind and the dhyan chohans. 38 nidana and maya: the causes of misery. 39 the great breath. 43 being and non-being. 45 the eye of dangma

or of "esoteric buddhism; and surely the present writer has the undoubted, though to her, rather equivocal, privilege of being a european, by birth and education. moreover, a considerable part of the philosophy[[vol. 1, page] xix introductory. expounded by mr. sinnett was taught in america, even before isis unveiled was published, to two europeans and to my colleague, colonel h. s. olcott. of the three teachers the latter gentleman has had, the first was a hungarian initiate, the second an egyptian, the third a hindu. as permitted, colonel olcott has given out some of this teaching in various ways; if the other two have not, it has been simply because they were not allowed: their time for public work having not yet come. but for others it has, and the appearance of mr. sinnett's several in

ever since the destruction of the alexandrian library (see isis unveiled, vol. ii, p. 27, every work of a character that might have led the profane to the ultimate discovery and comprehension of some of the mysteries of the secret science, was, owing to the combined efforts of the members of the brotherhoods, diligently searched for. it is added, moreover, by those who know, that once found, save three copies left and stored safely away, such works were all destroyed. in india, the last of the precious manuscripts were secured and hidden during the reign of the emperor akbar* it is maintained, furthermore, that every sacred book of that kind, whose text was not sufficiently veiled in symbolism, or which had any[[footnote(s* prof. max muller shows that no bribes or threats of akbar could ex

having found that "there is a natural connection between language and religion; and, secondly, that there was a common aryan religion before the separation of the aryan race; a common semitic religion before the separation of the semitic race; and a common turanian religion before the separation of the chinese and the other tribes belonging to the turanian class; having, in fact, only discovered "three ancient centres of religion" and "three centres of language" and though as entirely ignorant of those primitive religions and languages, as of their origin, the professor does not hesitate to declare "that a truly historical basis for a scientific treatment of those principal religions of the world has been gained" a "scientific treatment" of a subject is no guarantee for its "historical bas

r every identification and "connection" between[[footnote(s* see max muller's "introduction to the science of religion" lecture on false analogies in comparative theology, pp. 288 and 296 et seq. this relates to the clever forgery (on leaves inserted in old puranic mss, in correct and archaic sanskrit, of all that the pundits of col. wilford had heard from him about adam and abraham, noah and his three sons, etc, etc[[vol. 1, page] xxxii introductory. the gods of many nations. thus, though the mother of mercury (budha, thot-hermes, etc, was maia, the mother of buddha (gautama, also maya, and the mother of jesus, likewise maya (illusion, for mary is mare, the sea, the great illusion symbolically- yet these three characters have no connection, nor can they have any, since bopp, has "laid dow

BLUE EQUINOX

r self. it is, alike in conception and execution, a masterpiece of exaltation of thought, carved in pure beauty. liber vii. the book of lapis lazuli. gives in magical language an account of the initiation of 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 ethic

essays written in recent years. two essays on the worship of priapus, by richard payne knight. invaluable to all students. the golden bough, by j.g. frazer. the textbook of folk lore. invaluable to all students. the age of reason, by thomas paine. excellent, though elementary, as a corrective to superstition. rivers of life, by general forlong. an invaluble textbook of old systems of initiaiton. three dialogues, by bishop berkeley. the classic of subjective idealism. essays of david hume. the classic of academic scepticism. first principles by herbert spencer. the classic of agnosticism. prolegomena, by immanuel kant. the best introduction to metaphysics. the canon. the best textbook of applied qabalah. the fourth dimension, by h. hinton. the best essay on the subject. the essays of thoma

liber cmxiii. liber viae memoriae. gives methods for attaining the magical memory or memory of past lives, and an insights into the function of the aspirant in this present life. liber iii. liber jugorum. an instruction for the control of speech, action and thought. liber xiii. graduum montis abiegni. an account of the task of the aspirant from probationer to adept. liber xvii. liber i.a.o. gives three methods of attainment through a willed series of thoughts. this book has not been published. it is the active counterpart of curriculum of a.a. 33 liber hhh. the article .energized enthusiasm. is an adumbration of this book. liber xxxvi. the star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of

he star sapphire. is chapter xxxvi of the book of lies, giving an improved ritual of the hexagram. liber clxxxv. liber collegii sancti. being the tasks of the grades and their oaths proper to liber xiii. this is the official paper of the various grades. it includes the task and oath of a probationer. liber ccvi. liber r v vel spiritus. full instruction in pranayama. liber ccclxi. liber hhh. gives three methods of attainment through a willed series of thoughts. liber cccxxxiii. the book of lies falsely so called. this book deals with many matters on all planes of the very highest importance. it is an official publication for babes of the abyss, but is recommended even to beginners as highly suggestive. its chapters xxv, xxxvi, and xliv are in class d. liber dcccxi. energized enthusiasm. thi

tions of the soul and the holy guardian angel. liber dccclx. john st john. a model of what a magical record should be, so far as accurate analysis and fullness of description are concerned. liber viii. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii 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 o

BOOK OF ENOCH

ah, and father of methuselah, and his book gives a unique view of the world before the flood; which recent research suggests may have occurred as long ago as 17,000 bc. the history of the book of enoch the book was thought to have been lost, for over 2,000 years, with many ancient sources referring to it, and even quoting parts, but no complete copies were known. then in 1773, james bruce brought three copies back from ethiopia, having spent some years exploring the country. enoch had two main reasons for writing his book. the first was because the watchers instructed him to do it (see section 15 at 81.5 and 81.6. the second reason; was to save his family from the flood. enoch wrote his book, after his grandson lamech was born, but before noah was born. noah is only named in the section th

ollow the form of judaism that had been practiced in israel only before 620 bc. the ethiopians translated the book of hanokh into ge'ez, and had enough respect to look after it. meanwhile, all hebrew versions disappeared but a substantial part of the book had survived in greek, and some parts in aramaic, but until scottish traveler, and freemason, james bruce, returned from ethiopia in 1773, with three manuscripts, no one in the west had ever seen the whole book. the two commonly available translations were done soon after this and the book was received with an embarrassed silence, for the most part, and not widely read. this book is based on a new translation published in 1978, which was produced as a result of research into a large number of the ethiopian manuscripts and a review of all

hat no work of god changes as it becomes manifest. 2.3] consider the summer and the winter; how the whole earth is full of water and the clouds and dew and rain rest upon it. 3.1] contemplate and see how all the trees appear withered and all their leaves are stripped- with the exception of the fourteen trees, which are not stripped, which remain with the old leaves until the new come after two or three years. 4.1] and, again, contemplate the days of summer; how at its beginning the sun is above it. you seek shelter and shade because of the heat of the sun and the earth burns with scorching heat, and you cannot tread upon the earth or upon a rock, because of its heat. 5.1] contemplate how the trees are covered with green leaves and bear fruit. and understand, in respect of everything, and p

l. 6.8] these are the leaders of the two hundred angels and of all the others with them. 7.1] and they took wives for themselves and everyone chose for himself one each. and they began to go into them and were promiscuous with them. and they taught them charms and spells, and they showed them the cutting of roots and trees. 7.2] and they became pregnant and bore large giants. and their height was three thousand cubits. 7.3] these devoured all the toil of men; until men were unable to sustain them. 7.4] and the giants turned against them in order to devour men. 7.5] and they began to sin against birds, and against animals, and against reptiles, and against fish, and they devoured one another's flesh, and drank the blood from it. 7.6] then the earth complained about the lawless ones. 8.1] an

ir faces covered. 13.10] and i spoke in front of them all; the visions that i had seen in my sleep, and i began to speak these words to reprove the watchers of heaven. 6) the book of reproof theythe section at 14.8 is interesting; here enoch goes into more detail about how he saw this vision. it sounds to me, as though enoch was taken in a vehicle that could fly (see also section 15 at 81.5, here three of the watchers take enoch home, and drop him off outside his front door. from-14.9- 15.1, enoch describes his journey, and tthe place where he was taken. he was obviously very impressed and rather frightened. the "wall of hailstones" might be glass, and the "tongue of fire" could be artificial lighting. at 15.1, the most high speaks to enoch, and he mocks the runaways for sending enoch to c

BOOK OF JASHAR

story may show something fundamental about our own attitudes towards sexual identity. the bible tells us that noah was the first farmer to plant a vineyard. in the jashar version, this development-of-agriculture theme becomes the central focus of the story. the story of noah becomes a myth about the beginnings of the agricultural revolution in the anatolian highlands, and about the origins of the three great linguistic groups (semitic, indo-european, and dravidian) that came out of this period. the hamites (whose identity in the bible seems somewhat ill-defined) are here clearly identified with the dravidians, by the name of ham's wife. similarly, juropa's name clearly links the jafetites with the indo-europeans (the manuscript apparently uses the letter j in names to denote the hebrew let

interpretation of the flood may be particularly satisfying to a modern reader, because it relates the flood directly to our own lives. even today, as chain saws reduce the last forests and jungles, we can see the advancing waves of noah's flood. the ecological impact of civilization is thus portrayed here as a part of god's plan. woven in with the agricultural-revolution theme, there are at least three other strands in this noah story: the invention of the wheel, the tension between noah and her daughters-in-law, and the inviolability of natural law. each of these themes merits some discussion. from the awkward way that the wooden vehicle is described, we understand that wheeled carts were previously unknown to noah and tubalcain. so when tubalcain builds the wooden vehicle to noah's divin

BOOK T

in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for t

is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are i

y, violence, lust, desire, prodigality and generosity; depending on whether the card is well or ill dignified. geburah of hb:y (quarrelling and fighting. this decan hath its beginning from the royal star of leo: and unto it are allotted the two great angels of the schemhamphorash hb:vhvyh and hb:ylyal. xxii. the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of jupiter and leo, representing the decan. victory after strife: love: pleasure gained by labour: carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the

ty and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of hb:y (gain. hereunto are allotted the great angels hb:sytal and hb:a'almyh of the schemhamphorash. xxiii. the lord of valour book t page 13 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of mars and leo, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet

; justice, unselfishness; also a tendency to repetition of affronts on being pardoned; injury when meaning well; given to petitions; also a want of tact, and asking question of little moment; talkative. chokmah of vau. quarrel made up, yet still some tension in relations: actions sometimes selfish, sometimes unselfish. herein rule the great angels hb:yzlal and hb:mnhal. xxviii. the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it

BOOK OF BLACK SERPENT

ice" and steve savedow's "goetic evocation- the magician's workbook volume 2. the following text was provided in trident's edition of "grimoirium verum, several additions have been made and some editing has taken place- phil] the foundation of the work. the operator of this, the opus majus, would do well to abstain from the companionship of the vulgar-minded during the time of the working and the three days preceding the actual experiments. it is not needful to remain pure [or chaste] in this work, for it is the end of this work that all should be satisfied and without want. let it suffice that one who conducts this work spend a goodly time in thought cogent to the work. it is important that whoever does this work takes the time to remove all obstacles which may interfere with the completi

of the art. the circle is to measure nine feet across. it may to be inscribed for either permanent or for temporary use, and is to be adorned with these names of god: ehieh+ jah+ vuvh elohim+ al+ elohim gibor+ vuvh eloah va-daath+ vuvh tzabaoth+ elohim tzabaoth+ shaddai el-chai+ adonai melekh+ the triangle is to measure nine feet in equal measurement, thus nine feet in circumferance. each of the three angles should be beset with these angelic names: anaphexaton+ primeumaton +tetra- grammaton. it is to be set down for either permanent or temporary use, as we have said before. the magical weapons& tools of the art. the book: it is agreeable to find a pen or quill which can be used for the time of working which you perform. the book is to be used to keep a record of the magick actions and th

t-like demons. behind cometh maamah like a crouching woman with an animal s body, crawling along the ground and eating the earth. and at the south-east angle are the winged lion and a winged horse drawing in a chariot the younger lilith, the wife of asmodai. she is dark, a woman to the waist and a man below it, and she appears as dragging down with her hands small figures of men into hell. of the three evil forces behind samael the first is qematriel, whose form is that of a vast black, man-headed dragon-serpent, and he united under him the force of kether of the infernal and averse sephiroth. the second, a black, bloated man-dragon, belial, he denieth a god; and he uniteth the forces of the averse chokmah. the third is othiel or gothiel, a black, bloated man-insect, horrible of aspect, hi

BOOK OF DOOM

. in this case it is better for you not to proceed. 1.16. read the book of doom with insight, book for book, and chapter for chapter. 1.17. look for the meaning in between the lines, then the keys will be given to you and you will find your teacher. 1.18. open your being to the book of doom! translator's note: be aware of the italics and capitals! there are 18 verses per chapter, which amounts to three times 6 verses! caput secundum: the order of algol and sorcery 2.1. sorcery is a spiritual science that encompasses the whole of the human being. 2.2. it involves knowing your own nature and the nature of the universe at large to bring about the change that you want in your life. 2.3. this change is always under your control, not under control of a deity or of any other being above the cloud

l mantras that add greatly to the power of the system of the only authentic runes on the planet. you have to learn the symbols and the correct pronunciation of the letters for maximum effect of the mantras and spells that you use them for. the symbols of the letters of the infernal alphabet are only accessible to initiates of the o.a.i. note also that the first eighteen letters refer to the first three infernal realms. the number eighteen refers to the world crystal which has six facets on top, six facets in the middle, and six facets at the bottom. the eighteen spirits of these three infernal realms are therefore the true creative forces of the universe! caput quintum: the infernal alphabet of doom part 2, the other letters and uses 5.1. the nineteenth letter of the infernal alphabet is c

BOOK OF PLEASURE

elf love) get any book for free on: www.abika.com 8 existence. vitalized by the breath of self-love, life is conscious of one. self being its opposing force, is alternately conflict, harmony, life and death. these four principles are one and the same-the conception considered as the complete "self" or consciousness-hence they may be blended into unity and symbolized. one form made by two, that is three-fold and having four directions*(1) about this "self; all conception is the dual principle, the law which is its conception*(2) the unmodified sex principle refracted through the dual principle emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond ne

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

t all of the basics and build from an excellent foundation. this is a workbook. it is something you must work through. consequently, rather than chapters, i have divided it into lessons. at the end of each lesson you will find workbook exercises. at the end of the book in appendix b you will find examination questions for each lesson. read through each lesson. read and absorb. read through two or three times if necessary. go back and pay special attention to anything you find was not easily absorbed. when you are finally happy with what you have learned, answer the examination questions. answer in your own words, without referring back to the text. in this way you can see what has sunk in and what has not. do not go on to the next lesson until you are completely happy with the previous one

introduction lesson one 1 the history and philosophy of witchcraft history and development. persecutions. re-emergence. the philosophy of witchcraft. principles of wiccan belief. the power within. spells and charms. lesson two 13 beliefs deities; the god and goddess of witchcraft; reincarnation; retribution; between lives. your temple. your altar and its furniture. magick an introduction. lesson three 27 tools, clothing and names working tools; knife; marking in metal; sword; other tools; dress; jewelry; horned helmet. inscriptions. your witch name. lesson four 41 getting started rites of passage. circles. self-dedication. coven initiation. lesson five 53 covens and rituals *i covens and degrees. hierarchy and priesthood. covensteads and covendoms. the book of rituals. consecration of too

t time the majority of the professors refused to have anything to do with it. kramer and sprenger, nothing daunted, forged the approbation of the whole faculty; a forgery that was not discovered until 1898. gradually the hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected places; spreading quickly across the whole of europe. for nearly three hundred years the fires of the persecutions raged. humankind had gone mad. the inhabitants of entire villages where one or two witches were suspected of living, were put to death with the cry "destroy them all. the lord will know his own" in 1586 the archbishop of treves decided that the local witches had caused the recent severe winter. by dint of frequent torture a "confession" was obtaine

f details concerning them. the rites of the craft were joyous in essence. it was an extremely happy religion and so was, in many ways, totally incomprehensible to the gloomy inquisitors and reformers who sought to suppress it. a rough estimate of the total number of people burned, hung or tortured to death on the charge of witchcraft, is nine million. obviously not the malleus malleficarutn is in three parts, the first of which treats 'the three necessary concomitants of witchcraft are the devil, a witch, and the permission of almighty god. here the reader is first admonished that to not believe in witchcraft is heresy. points are then covered on whether children can he generated by incubi and succubi; witches' copulation with the devil; whether witches can sway the minds of men to love or

sh on its people. it not only governed the peasants' way of worship but also their ways of life and love. even between married couples, sexual intercourse was frowned upon. it was felt that there should be no joy from the act, it being permitted solely for procreation. intercourse was illegal on wednesdays, fridays and sundays; for forty days before christmas and a similar time before easter; for three days prior to receiving communion, and from the time of conception to forty days after paturition. in other words, there was a grand total of approximately two months in the year only when it was possible to have sexual relations with your spouse. but without deriving pleasure from it, of course! it was no wonder that this, together with other such harshness, led to a rebellion albeit a clan

BUDGE E

(left) the boat of af, the dead sun-god (right) maati goddesses. neken-f. two parts by a river which flows along it. in the upper part is the boat of the dead sun-god af, who is in the form of a rain-headed man; he wears a disk upon his head, and stands within a shrine in the sektet boat, i.e, the boat in which the god travels p. 4 from noon to sunset. in front of the shrine in the boat stand the three deities, ap-uat, sa, and the "lady of the boat" who wears on her head a disk and horns. behind the shrine stand five gods, each having the head of a man; the names of the first four are heru-hekenu, ka-shu, i.e, the "double of shu" nehes, i.e, the "look-out" and hu, and the fifth is the steersman kherp. on the high prow of the sektet boat hangs an object which is said to be a carpet by some

ned by the horizontal line of inscription written above it, and the hieroglyphic text, based on the editions of lef bure and champollion, reads- p. 6 "the name of this field is 'maati' this god arriveth in the sektet boat, he maketh a way through the court of this city, which is two hundred and twenty measures in length, which he travelleth through to urnes. he passeth through the water, which is three hundred measures in extent, and he bestoweth the fields upon the gods who follow him. net-ra is the name of this field, arnebaui is the name of the guardian [of this field. this god beginneth to declare in this region the words which perform the destinies) of those who are in the tuat" in the lower part of the middle section of the scene we have another boat, in the centre. of which is a bee

same object. the legend reads "the coming into being of osiris; as the boat has p. 7 no reed mat or carpet hanging from the prow, we may assume that it is intended to represent the atet or matet boat, i.e, the boat in which the sun-god travelled over the sky from sunrise to noon. click to view the boat of the birth of osiris, with serpents and gods [paragraph continues] in front of the boat glide three serpents, which are called sek-re, sefa, and nepen, and in front of these march four man-headed click to view gods in the procession of the boat of the birth of osiris. gods and two hawk-headed gods, each with a serpent in his left hand, a god called nabti, who holds a crook in each hand, net, or neith, goddess p. 8 of the south, net, or neith, goddess of the north, and the goat goddess arte

continues] 5. sheftu, 6. ren-thethen, 7. hekent-em-sa-s, 8. qat-em-khu-s, 9. sekhet-em-khefiu-s, 10. huit, 11. hunt, 12. nebt-ankh. click to view (left) the nine ape-warders (right) the twelve goddesses of the gates. each goddess stands with her arms hanging by her sides. p. 11 iii. nine seated gods, each with his hands raised in adoration of ra; they are called the "gods who praise ra" the first three are man-headed, and are called hetch-a, maa-a, and hes-a, the second three are jackal-headed, and are called neb-ta-tesher, ap-uat, and ap-sekhemti, the third three are crocodile-headed, and are called tchat-tuat, seki, and sekhem-hra. iv. twelve divine beings, in the form of women, who are described as "the goddesses who guide the great god" their names are--1. tentenit, 2. sbai, 3. mat-nef

ded gods, called respectively benti and aana. 12. a god with the head of a hawk and the head of an animal, set and heru-ur, who is here called "he of the two faces" 13, 14. the crook of osiris, p. 30 and the upper half of a serpent called met-en-asar, i.e "staff of osiris" 15. the term of osiris facing a deity with the head of a lioness, who is called sesent-khu, i.e "terrifier of spirits" 16-18. three goddesses, each of whom has a sceptre in her left hand, and a uraeus on her head; their names click to view second hour. upper register. gods nos. 16-21. are--mest-s-tcheses, amama kheftiu, and hert-tuati. 19-21. the goddesses sekhet, of thebes, am-tcheru, ament-nefert and net-tept-ant. p. 31 in the lower register are the following- 1. a god, standing, called nebaui, 2-4. three gods, each of

CASE PAUL F THE BOOK OF TOKENS

orm the pillar of mercy, named after the fourth sephirah. opposed to them, yet their complements, are the third, fifth and eighth sephiroth, which form the pillar of severity, named after the fifth sephirah. the middle pillar, composed of the first, sixth, ninth and tenth sephiroth, is named the pillar of mildness. the ten sephiroth are also divided into a supernal triad, which includes the first three, and a heptad, which includes the sephiroth from chesed to malkuth. this heptad is the basis for many septenary schemes to be found in the literature of occultism. yet always behind the seven, and beyond it, is the supernal triad, for, as the book of formation tells us, the lights of emanation are "ten and not nine, ten and not eleven; that is, neither more nor less than ten. 4 "i am the ete

elf [44] d a l e t h 9 my creative power is the projection of myself, and produceth the semblance of another; but know, o israel, that besides me there is none other. i only am the knower and the actor, the one i am, whether alone and unmanifest, or appearing in the multiplicity of created things. 10 the primal force of mine ideas dwelleth continually in atziluth. thence it floweth forth into the three lower worlds through the door of understanding. as it is written" by understanding hath he established the heavens" i am the fruitful womb whence all creatures have their birth. i am the mother of mothers. hence it is commanded" honour thy father and thy mother; that thy days may be long upon the land which the lord thy god giveth thee" for i, who am thy father, am thy mother also; and if th

man. it is my self-utterance through the voice of vision. by it i declare myself. yea, i utter myself as the father of all, and from my fatherhood is the brotherhood of all creatures. therefore do the wise see in the letter yod the fatherhood of chokmah, the unbounded wisdom which establisheth all. that father, ab, am i, the source of all; one. in mine inmost being, two in my self-utterance, and three in my union with my divine manifestation: creating, preserving, transforming, throughout endless ages [99] t h e b o o k of t o k e n s 3 from my presence do all things derive their substance, from my power all movement beginneth, and my wisdom is the foundation of all knowing. therefore is yod the foundation of all the letters, and every letter exhibiteth yod in its formation. by these two

ion between the water which is "the mute, dark mirror, and the mental process whereby the wise attain to conscious union with the life-power [126] the meditation on nun* 1 i am the fish which swimmeth in the sea of the great waters bearing all things in my belly, even as it is written "he had his dwelling in the great sea, and was a fish therein" 2 this is the great fish wherein the prophet abode three days and three nights. and because of jonah's suffering is the great fish an emblem of all pains and sorrows. for as the prophet's anguish brought him to follow my way, so are all pains and sorrows the portals through which man passeth to the heart of the great mother. verily, the mother is the sea wherein swimmeth the fish, and the fish and the sea are one [129] t h e b o o k of t o k e ns

do i cause the cessation of mine expression in created forms, and the unwise see not that cessation in one form is but the transition to another. 3 shin, the tooth or fang, is the perfect circle also, without beginning, without end. this the wise perceive, and know that for no creature can there be death [181] t h e b o o k of t o k e n s 4 triple is my flame in manifestation, and one in essence. three tongues of fire, three manifesting words, and one being whence all come forth. one archetypal world, one creative letter, and three worlds derived there from. such is the manifestation of the sacred fire. 5 this is the fire of formation, and by this fire is atonement made. this fire is hidden in the depths of the waters of the great sea, for in the root of waters is concealed the fire of the

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

ns or through spiritual quests, and many scholars believe it was the inspiration for the holy grail. but when using magick, you should take only as much as you need and perhaps a little more; you should not demand riches, perfect love, eternal beauty, youth, a fabulous job and a lottery win or two. so, magick does not provide a help-yourself time in the sweetshop. the results could be like eating three times more chocolate than you really want and then feeling very sick. you cannot give the gods or goddesses your shopping list and then sit back and wait for christmas: the divinity is within you to be kindled, and so you need to demand of yourself far higher standards than someone who believes in the forgiveness of sins. if you do wrong, you cannot just say sorry to the godhead and carry on

e as long as you don't hurt anyone' simple, did i say? it is in practice incredibly hard to harm none, especially if you are seeking promotion, fighting against an injustice or struggling to survive. but it may help you if you remember the other equally vital law of witchcraft, the threefold law. this states that everything you do to others, both good and bad, will be sent back to act on you with three times its intensity and strength. so, if you act always and only with positive intent to help and heal, you will automatically receive all manner of good things and you should become truly wise and happy. according to the rules of magick, as i said earlier, you cannot be angry, mean or cruel and then expect to say sorry to a deity and have the slate wiped clean. magick is about taking respon

to the development of agriculture, and the god evolved into the son-consort of the earth mother. he was the god of vegetation, corn, winter and death, who offered himself as a sacrifice each year with the cutting down of the corn, and was reborn at the mid-winter solstice, as the sun god. the neolithic period also saw the development of shrines to the triple goddess who became associated with the three phases of the moon: waxing, full and waning. the moon provided one of the earliest ways by which people calculated time. since its cycles coincided with the female menstrual cycle, which ceased for nine moons if a women was pregnant, the moon became linked with the mysteries first of birth, then of death as it waned, and finally with new life on the crescent. because the moon was reborn each

e fertility. moon magick for the increase of love and fertility is still practised under the auspices of the waxing moon. it was not until about 3,000 years ago that the male role in conception was seite 6 wicca01.txt fully understood in the west, and only then were the sky father deities able to usurp the mysteries of the divine mother. a trinity of huge, carved stone goddesses, representing the three main cycles of the moon, and dating from between 13000 and 11000 bc, was found in france in a cave at the abri du roc aux sorciers at angles-sur-l'anglin. this motif continued right through to the triple goddess of the celts, reflecting the lunar cycles as maiden, mother and crone, an image that also appeared throughout the classical world. witchcraft and the early christians after the forma

d that as late as 1693 in salem, massachusetts, the desire to appropriate land was behind at least some of the mass accusations of witchcraft made at the time. one landowner, giles corey, was apparently an innocent witness at the trials at first. however, he himself was accused of witchcraft and was pressed to death- a torture in which heavy stones were placed on the victim's chest and which took three days to kill them- rather than confess, for if he had, his property would have been taken from his descendants. high-ranking practitioners of magick who attempted to conjure demons were usually male, and included both popes and royalty. they generally escaped censure, however. the folk religion of the countryside was an easier target. in december 1484, the bull of pope innocent vii was publi

CHAOS MAGICK AND LUCIFERISM

all magickal acts stem from the brain primarily. the secret ascent towards godhood (lucifer) is based within the concept of will, desire and belief. self truth results from the unification of will, desire and belief forced into one thing. by this affectiveness the soul draws near and casts its omniscience over us by inspiration. aos the logomachy of zos spare comprehended the significance of the three united by focus from which nearly any magickal act was possible. gnosis is a state of closing but is fully aligned with the object or system sought. a gnosis state is possible to manifest desires through sigil methods outlined in the book of pleasure and briefly outlined here. the importance of sigils is that such can be any pertinent method of envisioning. sigils can be letters, signs or sy

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

spiritual authority.[36] yet not all the works of churchgoing conjurers were benign. a source from arkansas in the 1890s notes that a former slave was believed to\ 30\ have "hoodooed" unsuspecting victims out of "meanness" even while a member of a local baptist congregation. it was said that he did so because he knew he had" esurance er salvation anyhow" another arkansas conjurer was "renowned in three counties" for his alleged role in the deaths of at least ten men and women by supernatural means "he is a pious man and a deacon in the church" scoffed the reporter "which used to surprise me until i knew more about the african brand of piety" puckett uncovered a strand in southern folk beliefs that explained this seeming duplicity "there are good and bad hoodoos" he found "the good hoodoo o

verse show a cosmogram, a circle partitioned by a cross, its center bisected by a horizontal line, the symbolic division of the world of the dead from that of the living with a vertical path linking the two realms. similarly, the yoruba pictured the universe as a triple-tiered structure, arranged with the earth and the heavens in separate arenas "enfolding" an "islandlike world" that enjoined the three spheres. human beings, according to this model, exist in the middle domain, between earth and sky. both yoruba and kongo cosmologies, like so many other african systems, map an anthropocentric universe.[3] elaborate cosmologies inform the great variety of ways that human\ 38\ black magic page 25 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 bein

ican religious systems. in the spiritual realm, the microand macrocosmic converge with the social, political, and ideological dimensions of existence. as formulated in traditional african thought, the universe is a densely structured realm of living entities and inhabitants, some visible, others invisible. according to most western interpretations, african spiritual systems can be transposed into three main categories: religion, magic, and witchcraft. these categories reflect the liturgical or practical emphasis of human-other worldly interactions as coercive or propitious practices that are communal, individual, socially beneficial, or antisocial. but typological categories can obscure the fact that indigenous african religions are not compartmentalized. many african people of the past, a

ms, talismans, and ornaments that have been unearthed in archeological excavations of plantation sites. these excavations have yielded a thriving material subculture of african-derived, american-made objects. the recovery of remnants of crystals, beads, divining vessels, and a variety of unusual shells, stones, and irregular objects point to the use of supernatural artifacts that date back nearly three hundred years.[14] a major difficulty in identifying the forms and expressions of african spiritual beliefs in early periods has to do with the task of distinguishing african-based traditions from other cultural practices. it is likely that the supernatural traditions of africa were fortified by traditions that were adopted from anglo-americans. as did africans, europeans envisioned the univ

rner hinged on their abilities to channel racial discontentment while arousing chialistic expectations in their followers. their actions were consistent with those of other spiritually influenced radicals in america prior to that time. for black magic page 40 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 instance, in eighteenthcentury south carolina, three blacks.a slave and two freedmen. plotted an insurrection in st. helena parish, with the intent to kill the "buckras" the governor accused the trio's leader of trying to "stir up sedition among the negroes" after he received an apocalyptic vision in which he had fellowshiped with "god almighty c in the woods" these prophetic, visionary strains of religious radicalism were also in evidence amo

CHRONOLOGIA RORISPERGIUS

igin of the atlantis story. 356- alexander the great born 350 bc petosiris, chief administrator of the temple of khumunu (hermes) near hermopolis becomes known for mastering egyptian esoteric astrology. 350 (hist) tao-te ching [tao. 340 writings of chuang-tzu [tao] c. 330 manetho of sebennytos egyptian historian, priest at heliopolis under ptolemy i and ptolemy ii wrote aegyptiaca a collection of three books about the history of ancient egypt, commissioned by ptolemy ii in his effort to bring together the egyptian and hellenistic cultures. mentioned 36,525 manuscripts of hermes. these books state that the world was made out of fluid; that the soul is the union of light and life; that nothing is destructible; that the soul transmigrates; and that suffering is the result of motion. 330 bc al

92-1167 abraham ibn ezra 1096-99: by a combination of military force, coincidence, and unbelievable luck, the motley forces of the first crusade take jerusalem and most of the "holy land" away from seljuk muslims. the muslims start re-conquering this land within a decade, leading to a series of less successful crusading efforts. 1096 1141 hugh of saint victor. division of the mystical ascent into three stages: thought (with which we see god in nature, meditation (with which we see god within ourselves, and contemplation (with which we see god as if face to face. used the commentaries of his contemporaries: rashi, joseph karo and of samuel ben meir (rashbam, a grandson of rashi. applied art of memory to the 150 psalms. 1098: disturbed by what they perceive as the faltering of cluny's monast

s friar ascelin, andrew of longjumeau and simon of tournai visit the camp of the nearest mongol army on the frontier of asia minor seeking alliance with the mongol general ilchikdai (ilchikadai, and a proposal of a joint attack upon the islamic powers for the conquest of syria. 1248-1298 peter john olivi(known as enoch returned to the beguins) important joachite scholar shifted the focus from the three status of joachim onto his theory of the angels of the seven seals, granting the role of the sixth angel to francis himself. 1248 joseph gikatilla, spanish sephardic kabbalist born. christian armies under ferdinand iii take seville after 16 months of seige, despite muslim catapults, greek fire, and bowmen who pierce armor. mongol envoy sargis/sergius meets pope innocent iv in italy. 1248-130

john of monte corvino departs from rome through asia into india in 1291. his companions were the dominican nicholas of pistoia and the merchant peter of lucalongo. 1289-1298 peter john olivi led the spiritual party within the franciscan order 1290: all jews are expelled from england. many move to spain. c. 1290 master salion, a canon of padova, who was astrologer to ezzelino da romano, translated three small treatises on astrology, including the book of nativities of al-qabisi alcabitius; a small text from hebrew on geomancy; the hermetic book de stellis fixis(de stellis beibenis) of hermes and the de nativititatibus of albubather. 1291 abraham abulafia imre shefer. 3-fold unity of the sacred name 1292? abraham abulafia dies. attributed sha'are sedeq which concerns the anthropos composed o

s and the beguine-associated "heresy of the free spirit" 1313 friars minors' constitution generales antique forbade the friars to practice alchemy 1314 destruction of the knights templar 1316? ramon llull dies; peter de abano dies 1316/17 "sefer yetzirah "i" parma de rossi, 1390, foll. 36b-38b. italian writing. 1316 1329 friar odoric despatched to the east; in western india soon after 1321; spent three years in china between the opening of 1323 and the close of 1328. 1317 pope john xxii's papal bull against alchemical counterfeit spondet quas non exhibent. cistercians ban alchemy. 1323 joseph gikatilla dies 1323 dominicans in france prohibit the teaching of alchemy at the university of paris, and demand the burning of alchemical writings 1325 na prous bonnet(boneta) condemned as a beguin f

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

spied this sign i was the more comforted, as not being ignorant that such a seal was little acceptable, and much less useful, to the devil. whereupon i tenderly opened the letter, and within it, in an azure field, in golden letters, found the following verses written. this day, today is the royal wedding day. for this thou wast born and chosen of god for joy thou mayest go to the mountain whereon three temples stand, and see there this affair. keep watch inspect thyself and shouldst thou not bathe thoroughly the wedding may work thy bane. bane comes to him who faileth here let him beware who is too light. below was written: sponsus and sponsa. as soon as i had read this letter, i was presently like to have fainted away, all my hair stood on end, and a cold sweat tricked down my whole body

e tickling of the flesh manifested itself, whose affection was bent only to pomp and bravery, and worldly pride, and not to the good of mankind: and i was always contriving how by this art i might in a short time abundantly increase my profit and advantage, rear up stately palaces, make myself an everlasting name in the world, and other similar carnal designs. but the obscure words concerning the three temples particularly afflicted me, which i was not able to make out by any after-speculation, and perhaps should not have done so yet, had they not been wonderfully revealed to me. thus stuck between hope and fear, examining my self again and again, and finding only my own frailty and impotence, not being in any way able to succour myself, and exceedingly amazed at the fore mentioned threate

he ancient matron, and thanked god that through her, he had graciously and fatherly vouchsafed to bring me out of such darkness into the light. after me the rest did likewise, to the satisfaction of the matron. lastly, to everyone was given a piece of gold for a remembrance, and to spend by the way, on the one side of which was stamped the rising sun, and page 7 on the other (as i remember) these three letters, d.l.s; and therewith everyone had license to depart, and was sent to his own business with this annexed limitation, that we to the glory of god should benefit our neighbours, and reserve in silence what we had been entrusted with; which we also promised to do, and so departed one from another. but because of the wounds which the fetters had caused me, i could not well go forward, bu

pised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i betook myself out of the forest. upon this heath stood three lovely tall cedars, which by reason of their breadth afforded excellent and desired shade, at which i greatly rejoiced. for although i had not hitherto gone far, yet my earnest longing made me very faint, whereupon i hastened to the trees to rest a little under them. but as soon as i came somewhat closer, i saw a tablet fastened to one of them, on which (as afterwards i read) in curious lett

he help of the magnet you turn neither to left nor right. the third is that truly royal way which through various pleasures and pageants of our king, affords you a joyful journey; but this so far has scarcely been allotted to one in a thousand. by the fourth no man shall reach the place, because it is a consuming way, practicable only for incorruptible bodies. choose now which one you will of the three, and persevere constantly therein, for know whichever you will enter, that is the one destined for you by immutable fate, nor can you go back in it save at great peril to life. these are the things which we would have you know. but, ho, beware! you know not with how much danger you commit yourself to this way, for if you know yourself to be obnoxious by the smallest fault to the laws of our

COLLIER IRENE CHINESE MYTHOLOGY

oo sticks, and animal bones to remind themselves of their debts. fushi knew that he could not stay on earth forever to help the people make up their minds whenever they were in trouble. when they did not know which path to take or which way to turn, fushi taught them how to consult the oracle. first, he took a turtle s shell and copied its eightsided edges in the dirt. then, on each edge, he drew three lines, or a trigram. on the edge, fushi drew three straight lines to represent heaven: fushi teaches the people 35 on the opposite edge, he drew three broken lines to represent earth: water had one solid middle line between two broken lines; fire, its opposite, had one broken middle line between two solid lines. a broken line below two solid lines signaled wind and wood; one solid line below

anmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise was the sacred animal of the north-winter, a hibernal animal capable of seemingly occult death and rebirth, while the milfoil was regarded as a sacred plant bearing three hundred stems every thousand years and connected with the virtue of roundness or perfection.5 the i ching, or the book of changes has sixty-four possible combinations of trigrams. the book lists the meaning of each combination, which the individual must interpret in order to decide what to do. professor chen explains the role of man: according to the book of changes man is in a position to i

an influence changes.6 41 4 water war introduction gong the water god is an ancient destroyer god who wrestled for control of the earth shortly after the creation of people. his predecessor, zurong the fire god, ruled the world peacefully before him. when gong became the ruler, he wanted to expand his influence by increasing the amount of water in the universe in the ratio of seventenths water to three-tenths dry land. to achieve his goal, gong sent torrential rains and came close to destroying the world in a fierce power struggle with the fire god.1 nuwa, the creator of people, appears in this myth to counteract the two gods destructive forces. although historically the two warring gods have most often been presented as giants, some paintings show gong as having a snake s body and a human

unpredictable rivers. unfortunately, the dams often burst and reflooded the land. when the emperor found out about the theft, he was furious and sent zurong the fire god, now the chief executioner, to track down and kill his grandson kun. zurong chased kun to the ice glaciers of the arctic and struck him dead with a flaming sword. kun s body lay trapped and frozen in the ice. chinese mythology 54 three years later, the yellow emperor sent zurong the fire god to check on his grandson kun s body. when he reached the spot where kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentally split open kun s body. a huge dark dragon flew out of the corpse. terrified, zurong fled to

e floodwaters. with the help of this tortoise and a winged dragon, rebuild the world in your father s vision. yu was curious about the size and shape of the earth. therefore, before leaving the emperor s court, he dispatched one of the lesser court gods to measure the country north/south and another god to measure the country east/west. each returned to report exactly the same number: 233,500 li (three li make one mile) and 75 paces. delighted, yu created a map from the gods descriptions, which made the earth a perfect square. then yu divided the country into nine areas, or provinces. only then did he begin his construction work. unlike his father, yu was not content merely to build dams to control the rivers. instead, he studied the shape of the land in each area. he observed the course o

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

symbol representing the operation of the eternal spirit and the four elements under the divine proceedings of the letters of the name hwchy. the elements themselves in the symbol of the cross are governed by hwhy, but the letter c representing the \yhla jwr, the divine spirit, being added thereto, the name becometh hwchy or hcwhy, the latter when the letter c placed between ruling l and the other three letters of the tetragrammaton" it is apparent that the symbology is also directly connected to the round altar. see the diagram below: c q n w hwchy the second adept now purifies with the lesser banishing ritual of the hexagram. this is performed with the planetary wand of the second adept. this wand is ruled under the governance of the head of the phoenix, this being the mystical symbol of

ection. in the examination of the hexagram, we see the operation of the planets under the presidency of the sephiroth; seven planets in all, seven letters in the notarikon atyrara. here, we observe the unity of the variant forces as symbolized by the hexagram and the notarikon which states "one beginning of his unity, one beginning of his individuality, his permutation is one" note that there are three sentences in this notarikon in english. this alludes to the supernals that unite in rtk. one more important factor is present in the r.r. et. a.c. this factor is the unity of our order. we must remain united in truth and brotherhood if we are to complete the group egregore of the "great work" and the reason we were called to this sacred mystical path. upon the calling forth of the d.w.b, the

an to realize the invoking power of the word christ. is not christ within all of us? pagans and christians find a common ground in that osiris and christ are interchanged as symbolical archetypes of self sacrifice unto the higher. the next main point to highlight is the meaning, in mystical terms, of the one hundred and twenty years. the chief adept, second adept and the third adept then form the three sided triangle above and below with their ankhs. this alludes to the emerald tablet which states "as above, so below" in addition, there is a qabalistic significance in that it alludes to the three phases of the soul. the linking or uniting of the neschamah, the ruach and the nephesch can only be accomplished in an atmosphere of zero space. this happens as the third order enters the vault to

n placed on the altar. now, hru is invoked to aid the order in its timeless search for the mysteries of divine light. this quest must never be forgotten and should be recalled every day when we perform the qabalistic cross. let the celebration and solemn ceremony of the consecration of the vault remind us to always aspire to the highest point, just as the a is in its highest point in the sky. the three chiefs join wands and ankhs forming the fiery triangle through which the energy is raised. the wands held by the black ends now brings down the power. the vault is being charged through the magnetic power of the wands under the direction of the three chiefs. this builds and establishes a shield against the qlippoth, and at the same time, runs a line to them so that they may too be utilized i

COSIMANO CHARLES ELEMENTARY PSIONICS

ell, there are damned few things psionics can do that one cannot do by oneself with no external aid. when i first started writing about this stuff, i was castigated for creating a "crutch" among lots of other things. what the poor devils who were upset with me forgot is that when one breaks one's leg, a crutch can be very helpful. machines exist to save labor. a man can walk across town, and take three days to do it, or he can drive his car to the same place in an hour. don't let anyone deprive you of something useful because it does not fit their scheme of things. in fact, at this point, i should mention something that is unpleasant but must be faced. there are those who profit from ignorance of this material. that is why they worked so hard and so long to keep knowledge of it suppressed

et and shooting him at the moon. there is no arguing with british logic, presupposing of course that you can find it. now, for those of you who have never read anything by me before--shame on you! sorry about that, i just couldn't resist it. anyway, if you're not familiar with me or my work i'm going to tell you a few basic things about myself. i was not born psychic. i cannot say that when i was three i saw the end of the korean war. hell, i probably didn't even know that a war was going on in korea or even that such a place existed. i was too busy playing in my backyard with the kids on the block and tying up the babysitter. i got into psychic stuff sort of by accident. i was raised by good, materialist parents who had little use for anything they could not party with. they really enjoye

n know that a war was going on in korea or even that such a place existed. i was too busy playing in my backyard with the kids on the block and tying up the babysitter. i got into psychic stuff sort of by accident. i was raised by good, materialist parents who had little use for anything they could not party with. they really enjoyed life and when i was in college i would come home from a date at three in the morning and they would not get back until two hours later. and, in spite of the bible boom of the 1950's, they did not take religion very seriously. we were united church of christ, with a short interlude among the liberal methodists and when a local television station decided to run the classic flash gordon serials on sunday mornings, dad was all to happy to give up church-going so i

ck and forth, side to side, cirlce right and circle left. sometimes it gets weird and swings on a diagonal and sometimes the circles become eliptical, but those are the basic things a pendulum does. and that is all that it does. oh yes, sometimes it just sort of jiggles and doesn't move at all. the trick is learn what these movements mean. the pendulum basically answers simple questions in one of three ways. yes, no, i haven't the foggiest idea what the hell you're talking about. with the right charts, it can give more complicated answers, but first things first. you need to know which swing means what. start with yes. hold the pendulum in front of you and ask it if two plus two equals four. note the swing. now ask it if two plus two equals five and if it says to you that it is if big brot

unding, remembered the many times i had bored them with my lecturing on the wonders of the pendulum and he just happened to have one. he also had a us geological survey map, which covers every nook, cranny and bear nest, and did the map dowsing as i have described. the pendulum led him to within one hundred yards of the child and by the time the frantic mother returned with the forest rangers and three new dents in the truck, father and son were back at the camp site. after all, how fast can a three-year-old run? lies, crooks, and crime stuff we all deal with dishonest people and not all of them are publishers. some of them are editors. and all politicians are in that category. so as you look out at your world and realize that no one is to be trusted, you have to come up with some means to

DANCE OF THE WITCHES

d now, and allowing nothing else to come between you and your immediate reality. i know it sounds simple, but you will find that the mind runs off and tries to speed up a lot. you may have to practise this a bit before it begins to work for you. i know it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low t

t, such as the cord, or the arthame, or the cup and bowl, you have to take a short leap over it, more like a short hop. don't get going too fast; stay with the steady chant and pacing, and the sounds. your awareness has to be with whatever you are doing at any given moment, totally, and you must do each action, meaningfully and with full attention and slow, steady deliberateness. you have to make three rounds like this, then stop in the east, and face the altar. bow once, then return to the center. kneel and place your hands on the ground in the same triangle shape you put them in at the beginning. slowly chant ah. kare. uh. then, slowly lift your hands, keeping that triangle shape, until they are as high as you can get them, held high above your head, and chant it again: ah. kare. uh. the

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ing similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzalcoatl.7 descriptions of flying discs, flying boats, and celestial chariots, abound on all continents and in all cultures. still today we relate 'heaven' to the sky, because that is where the 'gods' of ancient time came from in their spacecraft. the aborigines of australia speak of three ancestral beings, called the djanggawul, who were connected with the planet venus, as was quetzalcoatl and the polynesian deity, kahuna.8 add to all these the many examples cited in the robots' rebellion and countless other books, linking ets with the creation and supervision of the earth races, and only a padlocked mind could dismiss at least the possibility- i would say probability- that e

any themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retrieval of a b-52 bomber forced down in the jungle by a ufo. he claims to have spent three months in a psychiatric unit after the experience, before being assigned to an raf listening post in england by us army intelligence. in his office there, he says, he found a sealed diplomatic pouch waiting for him which contained a 624-page report on ufos, known as the grudge 13 report. his memorandum was his personal analysis of this document. it included all top secret ufo activity from 1

g a head. others appear very different from us. i feel that at least many of the 'miracles' recorded throughout religious legend have an extraterrestrial (fourth dimensional) origin. the sight witnessed by 70,000 catholics at fatima, portugal in 1917 sounds like many of the stories described in both the ancient texts and the modern world. the fatima 'miracle' followed a series of meetings between three children and some strange being, which, they said, sometimes manifested as the virgin mary. the being promised to produce a miracle to open the eyes of humanity, and those tens of thousands of people who turned up to witness it did, indeed, see a fantastic sight. but what was it? ufo researcher, jacque vallee, believed he knew when he wrote, in his 1976 book, the invisible college "not only

ls of consciousness which contained the knowledge enjoyed before recorded human history were denied to us. the prison door slammed shut and we are now flinging it open again. human civilisation did not begin on planet earth, i am convinced. it came to this planet from other areas of the galaxy. some say the first humans on earth came from the star system called vega, 26 light-years from here, and three times the size of the sun. it is the brightest star in the lyra constellation and the fifth brightest in our sky.14 wherever it was, i feel the human race originally came from another star system and took the opportunity to populate and experience this magnificent new planet. genetic manipulation, both positive and negative, has continued ever since to advance or control the species, dependi

esident of the united states of america, was a high ranking freemason and all but two of his brigadier generals in the war were masons. top freemason and freemasonic historian, manly p. hall, says that of the fifty-six men who signed the declaration of independence, nearly fifty were known to be freemasons and only one was known not to be.9 another researcher, enrique de vincente, says that fifty-three of the signatories were freemasons and that seventeen presidents, beginning with washington, have been members of the order. the second president, john adams, belonged to a secret society known as the dragons, named after the magnetic energy lines in the earth's energy grid. he studied the sacred geometry contained in the energy grid and knew how to harness the power it contained.10 one of t

DAVID ICKE CHILDREN OF THE MATRIX

ed into knowledge that everyone else is denied. the llluminati is an organisation within all significant organisations. it's like a cancer. all the major secret societies feed carefully chosen recruits into the llluminati and these are the ones you find in positions of power throughout the world. they infest all colours, creeds, and countries. most freemasons never progress higher than the bottom three levels of degree, the socalled blue degrees. they have no idea what their organisation is being used for. even most of those who make it to the apparent peak, the 33rd degree in the scottish rite, know relatively little. only the tiny few, all from a particular bloodline, move through the top of their "individual" secret society into the llluminati degrees above that. these are the levels in

ion in every area of life: government, finance, business, media, military. it is not by accident or natural occurrence. it is by coldly calculated design. jim shaw, a former 33rd degree freemason, exposes the craft in his book, the deadly deception (huntington house inc, lafayette, louisiana, 1988. he describes how freemasonry is based on the same compartmentalised pyramids. at the bottom are the three degrees known as the blue degrees and the vast majority of freemasons never progress beyond that through either the 33 degrees of the scottish rite or the 10 degrees of the york rite* even at the 33rd degree of freemasonry you still don't know the real secrets unless you are one of the chosen few (bloodline. shaw says he was surprised when a fellow 33rd degree mason said that "they" had told

res a "solution. at stage two, you report the "problems" you have covertly created in the way you wish the people to perceive them. you find someone to blame, a patsy like timothy mcveigh in oklahoma, and you spin the background to these events in a way that encourages the people to demand that "something must be done. these are the words you wish to hear because it allows you to move on to stage three, the sting. you then openly offer the solutions to the problems you have yourself created. these solutions, of course, involve the centralisation of power, the sacking of officials or politicians that are getting in your way, and the removal of more basic freedoms. with this technique you can so manipulate the public mind that they will demand that you do what, in normal circumstances, they

e funded and controlled by the same people operating through wall street and the city of london. the story of "jesus" is another outstanding case, probably the best. the christian religion is based entirely on belief in the historical, literal, existence, of a jewish man who was born to a virgin mother, performed countless "miracles, died on a cross to save us all, disappeared from his tomb after three days, and then ascended to heaven to be with his dad. over the best part of 2,000 years, billions of lives on this planet have been controlled, limited, manipulated and directed by a belief that the jesus story actually happened. still today, vast swathes of humanity are obsessed with, and their every action based upon, this fairy tale being historically accurate. just one story about one "m

z. who am i talking about here? he was born on december 25th to a virgin mother; he was called a saviour, the only begotten son, and died to save humanity; he was crucified on a friday "black friday- and his blood was spilled to redeem the earth; he suffered death with nails and stakes; he was the father and son combined in an earthly body; he was put in a tomb, went down into the underworld, but three days later, on march 25th, his body was found to be gone from the tomb and he was resurrected as the "most high god; his body was symbolised as bread and eaten by those who worshipped him' jesus, yes? no, no. all of this was said about the saviour son of god called attis who was worshipped by the phrygians, one of the oldest races in asia minor, now turkey, well over a thousand years before

DAVID ICKE THE BIGGEST SECRET

ions we will change theworld. its that simple.in this book i am going to chart the history of the interbreeding tribe of bloodlineswhich control the world today and reveal the true nature of the global agenda. and iwould emphasise that i am exposing an agenda, not a conspiracy as such. the conspiracycomes in manipulating people and events to ensure the agenda is introduced. theseconspiracies take three main forms: conspiring to remove people and organisations thatare a threat to the agenda (the assassination of diana, princess of wales; conspiring toput people into positions of power who will make the agenda happen (george bush,henry kissinger, tony blair, et at; and conspiring to create events which will make thepublic demand the agenda is introduced through problem-reaction-solution (war

n they stick to the officialversion, or, frankly, they cannot see beyond the end of their noses. the same can be saidof most people in the teaching and intellectual professions.all over the planet are fantastic structures built thousands of years ago which couldonly have been created with technology as good as, often even better than, we havetoday. at baalbek, north east of beirut in the lebanon, three massive chunks of stone,each weighing 800 tons, were moved at least a third of a mile and positioned high up ina wall. this was done thousands of years bc! another block nearby weighs 1,000 tons- the weight of three jumbo jets. how was this possible? official history does not wishto address such questions because of where it might lead. can you imagine ringing abuilder today and asking him t

and yet it is still found on the sea bed around the azores,confirming geologically-recent upheavals.10 other evidence, including beach sandgathered from depths of 10,500-18,440 feet, reveals that the seabed in this region musthave been, again geologically-recently, above sea level.11 the oceanographer, mauriceewing, wrote in national geographic magazine that: either the land must have sunktwo or three miles, or the sea must once have been two or three miles lower than now.11either conclusion is startling.12the geological and biological evidence also suggests that the widespread volcanicactivity which caused the sinking of the land in the region of the azores, happened atthe same time as the break up and sinking of the land mass known as appalachia whichconnected what we now call europe, n

es of lizard hibernating and carnivorous which had draco-likewings and was protected by armour and spikes.12 he believes its habitat was thehighlands of central asia and its disappearance coincided with the great flood.13 butthere are still sightings of giant flying lizards in remote areas of the world, especiallyin mexico, new mexico and arizona.who are they and where do they come from?there are three suggested origins for the anunnaki reptilian intervention in humanaffairs: 1 they are extraterrestrials; 2 they are inner terrestrials who live within theearth; 3 they manipulate humanity from another dimension by possessing humanbodies. i think they are all true.23extraterrestrials?researchers into the reptilianphenomenon conclude that atleast some originate in the dracostar constellation (

strated. withoutunderstanding the multidimensional nature of life and the universe, it is impossible to26follow the manipulation of the earth by a non-human force. as open minded scientistsare now confirming, creation consists of an infinite number of frequencies ordimensions of life sharing the same space in the same way that radio and televisionfrequencies do. at the moment you are tuned to the three-dimensional world or thirddimension and so that is what you perceive as your reality. you are tuned to this stationin other words. but, as with radio and television, all the other stations are broadcastingat the same time and if you move your radio dial or change the tv channel you canconnect with them. when you do this, the station or channel you were tuned to beforedoes not disappear, it c

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

ashington d.c. some masons may not even be aware of that fact because they went through the same education system i did. i also wasn't aware that masonry had such a large influence in the u.s. presidency both past and present. people who have been born into this world do not realize that they have been taught falsehoods and deprived of certain informations which are vital to their freedom. thirty three is the highest degree obtainable within masonry. you can be a 33rd degree mason with a p.h.d. and still be lied to by your lodge. the tumbling domino effect doesn't just apply to the church, it also applies to the masonic lodge as well. it is possible for the educated such as a ph.d, doctor, lawyer, businessman, journalist, scientist, accountant or even a mason to be uneducated. as mentioned

white house. the map i found isn't all that accurate as far as the streets are concerned, but it will have to do. the white house makes up the southern most tip of the goathead. lansat satellite image of the white house (below center) and surrounding northern area. in the map above, beginning from top left to top middle: 1. dupont circle, logan circle, and scott circle in the middle, form the top three points of the devil's goathead of mendes, one of the most important types of the five-pointed devil's pentagram. 2. washington circle forms the extreme left-hand point of the goathead. 3. mt. vernon square forms the extreme right-hand point of the goathead. 4. the white house forms the fifth and bottom point of the goathead. there is a 666 evident in the most important top three circles of t

jor streets coming into them from all angles of the circle. this type of encoding is so typical of the occultist. everything was deliberately planned to stamp the power of freemasonry and the symbols of its plans for america indelibly upon government center in washington d.c. the combination of the the goathead of mendes, devil's pentagram, and the practical existence of the number 666 within the three upper points of the pentagram, unmistakably shows that lucifer is planned to be the ultimate master of governmental center. dupont circle scott circle satellite photos came from microsoft's terraserver. now look for a moment at the circles which comprise the points of the pentagram. washington circle, dupont circle, scott circle, and logan circle comprise four of the six points of the pentag

f your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon this city, and which unmistakably reveal that the brand of luciferic worship which we see in the goathead pentagram is the brand practiced by freemasonry. let us look at these freemasonry symbols. the three most sacred symbols of freemasonry are the compass, the square, and the rule or straight-edge. look at the united states capitol, and you will see that it is laid out in the form of a circle. this represents the top of a professional compass of that era, which was circular. pennsylvania avenue, running from the capitol to the white house, represents one leg of the compass. maryland avenue, r

le of the square is pictorially missing; however, once you draw the natural continuation of louisiana and washington beyond their termination points you will see the 900 square perfectly formed. the freemason's rule, or straightedge, is clearly seen if you draw a straight line south from the white house center to the base of the washington monument and then straight east to the capitol. thus, all three of the sacred instruments of freemasonry are depicted in the layout of these streets. as i stated earlier, the deliberate planning of these governmental buildings so that they would be laid out so as to represent these three sacred tools of freemasonry, coupled with the luciferic goathead pentagram, clearly tell us that the brand of luciferic control and worship planned for this capitol city

DAVIDSON DAN SHAPE POWER

shape power is a description of what will eventually lead to radical new technologies. the essence of how geometric patterns can influence energy flows is exactly the same as how antennas and other resonating structures work. since everything resonates and establishes an information and energy transfer between two or more resonant bodies, then a two dimensional pattern can precisely resonate to a three dimensional structure. just as a microwave horn or an antenna collects or transmits wave energy, so too can geometric patterns be used to collect, transmit or modulate surrounding energy fields, including aether. 17th century cymatics researcher ernst chaldni found that vibrating waveplates would allow you to actually see sound waves as a two dimensional image. hans jenny discovered how to e

icrowave horn or an antenna collects or transmits wave energy, so too can geometric patterns be used to collect, transmit or modulate surrounding energy fields, including aether. 17th century cymatics researcher ernst chaldni found that vibrating waveplates would allow you to actually see sound waves as a two dimensional image. hans jenny discovered how to expand these two dimensional images into three dimensional forms which clearly show the shape of both simple and complex waves. john w. keely used such vibrating waveplates as an early, yet more advanced form of oscilloscope, allowing him to see not only the waves but how they interacted with each other. the waveplate principle was the basis for his ultraviolet projection microscope enabling him to view vibrating atoms on a screen. moder

an early, yet more advanced form of oscilloscope, allowing him to see not only the waves but how they interacted with each other. the waveplate principle was the basis for his ultraviolet projection microscope enabling him to view vibrating atoms on a screen. modern experiments with ferrofluids driven by a speaker magnet show an amazingly complex and beautiful display of either static or dynamic three dimensional wave structures, depending on whether the tones are fixed or changing. in metaphysics, we find the use of geometric mandalas as consciousness focusing tools. these serve as the two dimensional form. when this two dimensional form is expanded into three dimensions, the mandala now becomes the vocalized spatial pattern called the mantra (yantra. once converted into three dimensions

or in the form of a sudden discharge. another claim that illustrates how shape power could be used is in the incunabula files. under the premise that there are an infinite number of other worlds coexisting with us but slightly out of phase, a device was created that used a sensory deprivation tank, a television screen to project a two dimensional pattern and a solenoid-wired helmet to send out a three dimensional electromagnetic pattern resonating to the two dimensional image. the incunabula files indicate that the mandala/mantra for 5 alternate earth's had been found and that a subject could be physically shifted to another reality simply by being exposed simultaneously to the 2d and 3d map for that location. again, shape power. yet another concept using shape power is tom beardens 'tulp

blank plastic credit card was heated to soften the plastic. a radionics machine was tuned to a given pattern (signature) which was electrostatically projected between two metal plates. when the heated plastic was placed between the plates and allowed to cool, an electret was formed that continued to broadcast the pattern without any outside source of power. the pattern is a signature which has a three dimensional shape resonating to a tuned reality as determined by the will of the radionic machine operator. dr. thelma moss at ucla determined the brainwave patterns for various emotional and physical states. these patterns, recorded on a chart recorder in two dimensions, can be projected into a subject to produce a desired effect. the projected pattern is again three dimensional and thus a

DEMONIC BIBLE

, he committed a series of frauds on the internet. when he was finally arrested a year later and charged with obtaining money by false pretences he fled british columbia and carried out more fraudulent activities in the provinces of saskatchewan and nova scotia while on the run from the police. when he was finally apprehended entering the us at the maine border (october 30, 1999, he was wanted in three canadian provinces on a number of charges. he was deported from the us to stand trial. he received another six months in jail and three years of probation. during his run from the police, he claimed to have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world

his direct involvement. since his arrest in october 1999, mr. miller has put his criminal past behind him. he now works as a network technician and a consultant in computer and network security. in 2002 he became involved in the baha i faith, a religious group which believes baha ullah, a persian nobleman of the late 19th century, to be the most recent manifestation of god. he has spent the past three years studying the baha i writings and the religious texts of other major world religions. his experience in proclaiming deitus as the word of the new aeon had convinced him that the prophets of the world s great religions (hinduism, judaism, zoroastrianism, buddhism, etc) were influenced by the same dark god that dictated the book of the law and the book of coming forth by night. key to thi

rs of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and hands of god (the active principle) carrying out his will within the world. now, after three years absence from the satanic community, magus susej has once again returned to lead the embassy of lucifer and to promote the aeon of lucifer. soon, he says, man will be ready to embrace the law of deitus and accept his place as a god upon the earth. we have seen so many changes in the last few years. technology now plays a central role in people s lives. the surface of mars is being explo

the embassy of lucifer was temporarily closed leaving regional consulates to continue on their own initiative. those gifted individuals who understood the law of deitus, will to come into being as a god, would apply deitic philosophy to their lives and continue without the guidance of the eol. those who did not understand the philosophy would fall away and gain nothing from their experience. now, three years since the closure of the international office, magus susej has returned and the doors of the eol have opened once again. as before, the goals of the eol are multifold. firstly, to put forward the word deitus as a magical dictum for the aeon of lucifer and promote the law of deitus( will to come into being as a god) secondly, to unite satanists throughout the world and thereby become a

etc. nightly ritual 1. dress for ritual and make any preliminary preparations. 2. enter ritual chamber; shut out all outside light sources. 3. light candle(s. 4. light incense; place incense in incense burner. 5. wait a few minutes; allow the incense to fill the room; meditate upon intent of ritual. 6. recite any preliminary statements("i have crossed the gates of hell. etc. 7. recite incantation three or more times; until satisfied that the alignment has been formed. 8. drink from chalice as a sign of communion with the forces of darkness. 9. extinguish candles; allow light to once again enter the ritual chamber. in the performance of these rites you shall set yourself apart to the forces of darkness, consecrate your body as a temple to the dark lord, cross the gates of hell, and become o

DIABOLUS

erform white light rituals to ohrmazd as well. a modern form of practice of summoning darkness is practiced by certain luciferian covens in the united states, instead of wolf blood various herbs and apple 11 against heresies by eznik 12 isis and osiris 12 cider is used in replacement, following along the same form of sacrifice by an offering into an area where the suns rays never touch. and i saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. revelation 16:13-14 ahriman appeared in the zoroastrian legends in

ole world, to gather them to the battle of that great day of god almighty. revelation 16:13-14 ahriman appeared in the zoroastrian legends in numerous forms. his astral body was considered that of a frog, toad, or crab, often a lizard or serpent as well. the legend of zohak the king proves of significant interest concerning magical transformation, zohak was later known as azi dahaka, the demon of three faces. zohak was said to have descended from a king called mardas and tazak, who dwelled originally in tazikan or arabia. it was according to lore that zohak lived as a king for a period of time of 1,000 years. as written in the denkard- this, too, is declared in the good religion that the source of demons (ahriman) had arrayed with deceits zohak, the descendant of taj, the diminisher of cre

after his long 1,000 year reign. the ten precepts suggest that zohak called their god an injurer of the universe, recommended daeva worship and the use of idols in ritual practice, that people should be selfish and to sacrifice before shrines. the reference to zohak s physical death, before the full transformation into azi dahaka (fiendish snake- fairdoon killed the malignant and sinful zohak of three faces (i.e. liar, of three heads (i.e. violent and obstinate, of six eyes (i.e. greedy) of thousands of evil designs, possessed of the great evil powers of the dev and the druj. denkard another figure in zoroastrian infamy is the sorcerer ahktya or akht. the word akht itself means filth, and the word akha which means evil and bad. the other name which was connected with akhtya was kabed-us-s

s known to have devoured her children and their children, then create more to later devour them as well. and he kissed jeh upon the head, and the pollution which they call menstruation became apparent in jeh the bundahishn, translated by e. w. west az as the demon of death, called concupiscence, is considered in many points to be the instinctual side of man. r.c. zaehner describes az has having a three fold nature, consisting of eating, sexual desire and yearning for whatever she comes across by her senses. the nature of az is also considered to be disorderly motion19 which makes reference to counter clockwise movement, chaos and antinomianism. zaehner writes that- the demon az is a buddhist rather than a zoroastrian idea; there is no trace of it in the avesta. in buddhism, on the other ha

ereby. seeking to avoid this, he created the god narseh (a youth) of fifteen years of age. and he put him, naked as he was behind satan so that the women should see him, desire him and ask satan for him. the women lifted their hands up towards satan and said: satan, our father, give us the god narseh as a gift. the original union of az and satan came from the devil falling into a deep slumber for three thousand years. unconscious, ahriman would not awaken for any reason. numerous demons and shadows tried to awaken ahriman by telling of their deeds, nothing would stir him to consciousness. after three thousand years the whore came unto ahriman and said to him- arise o our father, for in the battle to come i shall let loose so much affliction on the righteous man and the toiling bull that, b

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

n of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without

hy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. air: one of the five magickal elements. it has the qualities of being warm and moist. the element of the direction of the east. th

iously, fearfully, responsibly. cardinal: from the old french from the latin "cardinalis" meaning "a hinge; that on which something turns" 1) in the roman catholic church, any of the officials appointed by the pope; 2) in the astral star, any of the members elected to the national board of directors- whether the term is temporary or is for life; 3) in astrology, a term used to identify one of the three qualities (also referred to as a triplicity) indicating that a sign of the zodiac (q.v) has the trait of making all planets within it as having a more dominant and forceful influence in the chart. cardinal signs include: aries (q.v, cancer (q.v, libra (q.v, and capricorn (q.v. catharsis, magickal: the release of magickal potency at the climax of a ritual or ceremony. it is usually accompanie

ombination of elements for a specific purpose. elemetaries: the actual group name for elementals (q.v) according to classic grimoires (q.v. elements: there are five recognized magical elements in our system of magick/mysticism. these include air (q.v, earth (q.v, water (q.v, fire (q.v, and spirit (q.v. some systems have a four element system of air, earth, water, and fire; some systems utilizes a three element system of air, water, and fire. these names and systems are indicative of western esoteric systems. empathy: from the greek "en" meaning "in" and "pathos" meaning "feeling" literally translated as "in feeling" the psychic (q.v) or psionic discipline of feeling the emotional state and/or responses of other souls or entities. empowerment: the assumption of responsibility and control by

: a tantrik positioning on the hands with mystical import. murry, margaret: anthropologist whose controversial book, the witch cult in western europe, in 1921 sparked a revival of interest in witchcraft. she followed this work with a book entitled, the god of the witches. mutable: from the latin "mutare" meaning "to change" 1) movable, not firm. 2) in astrology, a term used to identify one of the three qualities (also referred to as a triplicity) indicating that a sign of the zodiac (q.v) has the trait of making all planets within it as having a more fluctuating and adaptable influence in the chart. mutable signs include: gemini (q.v, virgo (q.v, sagittarius (q.v, and pisces (q.v- n- nanta: pronounced "ehn-ah-ehn-tah" it is the enochian (q.v) name for the spirit of earth. natural law: a se

DION FORTUNE MYSTICAL QABALA

amps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fou

first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 139 xviii. chesed, the fourth sephirah 161 xix. geburah, the fifth sephirah 173 xx. tiphareth the sixth sephirah 188 part iii. xxi. the four lower sephiroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiate

olomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced 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

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 the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near th

first ten paths of the sepher yetzirah are assigned to the ten sephiroth, and the following twenty-two to the actual paths themselves. it will then be seen how the twentytwo letters of the hebrew alphabet can be associated with the paths without discrepancy or overlapping. with them also are associated the twenty-two tarot trumps, the atus, or abodes of thoth. concerning the tarot cards there are three modern authorities of note: dr encausse, or "papus" the french writer; mr a. e. waite; and the mss. of macgregor mathers' order of the golden dawn, which crowley published upon his own authority. all three are different. concerning the system mr waite gives, he himself says "there is another method known to initiates" there is reason to suppose that this is the method used by mathers. papus

DION FORTUNE PSYCHIC SELF DEFENSE

sonal ends, though not necessarily deliberately evil. their exponents advertised that they would teach the art of salesmanship, of making oneself popular and dominant in society, of attracting the opposite sex, of drawing to oneself money and success. the amazing number of these courses advertised shows their popularity; in a recent issue of an american magazine i counted advertisements for sixty-three different courses in various forms of mind-power. they would not be so popular if they achieved no results at all. let us consider some of these advertisements and see what they indicate, reading between the lines and drawing our own conclusions "transfer your thoughts to others. send for free folder, telepathy, or mental radio "troubled- health, love, money? let me help you. no failures, in

ng. our free book tells you the secrets of this wonderful science. it explains exactly how you can use this power to better your condition in life. it is enthusiastically endorsed by ministers of the gospel, lawyers, doctors, business men and society women. it benefits everybody. it costs nothing. we give it away to advertise our institution" these are a few specimens chosen from among the sixty- three similar advertisements counted in this single issue of a popular weekly magazine. they are given in extenso, in no way edited save by the omission of addresses. let us now consider what such advertisements as these signify from the point of view of the persons to whom they are not addressed, the persons over whom the reader is presumed to want to acquire power. what will be their position sh

ed to rush in where archangels would have hung back in the collar. my employer did not argue or abuse me. she kept on with these two statements repeated like the responses of a litany. i entered her room at ten o'clock, and i left it at two. she must have said these two phrases several hundreds of times. i entered it a strong and healthy girl. i left it a mental and physical wreck and was ill for three years. some instinct warned me that if i admitted i were incompetent and had no self-confidence my nerve would be broken, and i would never be good for anything afterwards, and i recognised that this peculiar maneuver on the part of my employer was an act of revenge. why i did not pursue the obvious remedy of taking refuge in flight, i do not know, but by the time one realises that something

for several days. i was found eventually by the housekeeper, who revived me by the simple application of a good shaking and a cold sponge. i was dazed, and disinclined to move or even to eat. i was left to lie in bed, my work taking care of itself, the housekeeper coming to look at me from time to time, but making no comment on my condition. my employer never showed herself. 6 of 103 after about three days my especial friend, who thought i had left the house, learnt of my continued presence, and came along to see me; an act requiring some courage, for our mutual employer was a formidable antagonist. she asked me what had happened at my interview with the warden, but i could not tell her. my mind was a blank and all memory of that interview had gone as if a sponge had been passed over a sl

forces which men of evil will have perverted to their own ends. these things are the pathologies of the mystic life, and if they were better understood, many tragedies might be averted. on the other hand, it is not well that everybody should indulge in the study of textbooks of pathology. a vivid imagination and a weak head are a disastrous combination. the readers of that one-time "best seller" three men in a boat, may remember the fate of the individual who spent a wet sunday afternoon reading a medical textbook. at the finish he was firmly convinced he had got every single disease described therein with the single exception of house maid's knee. this book is not intended merely to make the flesh creep, but is designed as a serious contribution to a little-understood aspect of abnormal

DONALDTYSON AIQBEKER

which the twenty-two hebrew letters, along with the five final forms of some of the letters, are inscribed. the letters are entered in sequence from right to left, after the manner of writing hebrew, until the nine cells of the grid are filled. then the next nine letters are entered, and finally the remaining four letters and the five final forms. this results in each cell of the grid containing three hebrew letters. aiq beker was used for a number of purposes by kabbalists and western hermetic magicians. foremostly, it is a way to occultly link sets of hebrew letters. the letters in each cell are assumed to be connected on some esoteric level, and therefore in a measure equivalent to each other. during kabbalistic manipulations of names and words of power, one letter in a cell can be sub

terpretations and practical uses for the words involved. the grid also functioned as a sort of cypher machine. magicians represented the letters in the cells by means of the borders of the cells. for example, a letter in the central cell would be substituted for by a closed box; a letter in the upper-left cell would be substituted for with an angle that opened to the left; and so on. which of the three letters in a cell was intended by these graphic symbols was indicated by means of dots place at the tops of the angles. one dot meant the letter on the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spiri

n the right, two dots the letter in the middle, and three dots the letter on the left side of the cell in question. when these angles of the grid were combined, it was possible to produce elegant sigils representing the names of gods, angels, spirits or demons. in the example provided in the illustration at the top of this page, which was given by cornelius agrippa in book iii, chapter xxx of his three books of occult philosophy, the name of the archangel michael has been converted into angles on the aiq beker grid, and these angles have been combined to yield the attractive sigil inside the circle. in modern times, the aiq beker became a form of secret writing used by freemasons and other esoteric societies. through overuse, the method became so well known that it has now degenerated into

DONALDTYSON CHAKRAS

nsue. the union of kundalini with the thousand-petaled lotus confers bliss that is both physical and spiritual. the sensation is sustained, constant, powerful without being harsh, and may be likened to an orgasm that is not localized in the genitals, and is extremely subtle and refined. kundalini is sometimes describes as a serpent that lies sleeping below the muladhara chakra, her body coiled in three and one-half turns around the base of the spine. kundalini is awakened by postures that stimulate the muladhara, primarily a sitting posture in which one of the heels is pressed against the perineum. in conjunction with this posture, breathing exercises in which the breath is held and compressed into the lower abdomen are used while the anus is rhythmically contracted. this causes a sheen of

DONALDTYSON CORONZON

(as your scriptures record) unto the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered to his posterity, the nearest knowledge he had of god his creatures: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man since till now, wherein the power of god must work, and wisdom in her true kind be del

"as dumb, and not able to speak" and of necessity began to learn a new less perfect language in order to express his thoughts and needs. this new language was not hebrew, since it did not have the same sounds or shapes of the written letters of hebrew. however, as gabriel reveals, the first language of man after the fall from grace shared the same division of letters that occurs in modern hebrew: three mother letters, seven single letters, and twelve double letters. this division has great significance in magic. gabriel declares that the enochian angels will restore to mankind through dee and kelley the angelic language "which adam verily spake in innocency, and was never uttered nor disclosed to man since till now" this language is incredibly potent. it is the language "wherein the power

ed him and said 'let us all swear an oath, and all bind ourselves by mutual imprecations not to abandon this plan but to do this thing' they sware they all together and bound themselves by mutual imprecations upon it" descending to earth, the watchers take mortal women as their mates, and engender upon them powerful offspring "and they became pregnant, and they bare great giants, whose height was three thousand ells: who consumed all the acquisitions of men. and when men could no longer sustain them, the giants turned against them and devoured mankind" elsewhere these giants are described as evil spirits "and now, the giants, who are produced from the spirits and flesh, shall be called evil spirits upon the earth, and on the earth shall be their dwelling. evil spirits have proceeded from t

oduced and explained by israel regardie. dallas: sangreal foundation, 1972, page 5. this episode in crowley's life is described in many places, notably in chapter 66 of crowley's autobiography the confessions of aleister crowley (london: arkana, 1989, pages 611-24. aumale is a small town in algeria around 60 miles or so inland from algiers, in a mountainous desert region- the elevation is between three thousand and six thousand feet above sea level in that part of the country. it must have been a physically demanding undertaking to go into the desert and invoke spirits, but the desert places of the world have always been the best places to communicate with spirits of dubious origins. crowley fancied himself a reincarnation of edward kelley, whom he idolized, insofar as crowley was capable

to proceed by the names of the most high. choronzon attempted also to seduce the faithfulness of the scribe. a long colloquy ensued. the scribe cursed him by the holy names of god, and the power of the pentagram) i feed upon the names of the most high. i churn them in my jaws, and i void them from my fundament. i fear not the power of the pentagram, for i am the master of the triangle. my name is three hundred and thirty and three, and that is thrice one. be vigilant, therefore, for i warn thee that i am about to deceive thee. i shall say words that thou wilt take to be the cry of the aethyr, and thou wilt write them down, thinking them to be great secrets of magick power, and they will be only my jesting with thee (here the scribe invoked the angels, and the holy guardian angel of the fra

DONALDTYSON ELEMENT

cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dry matter is composed solely of earth, with none of the other three elements added in. the four elements are perfect, but no physical substance is perfect. fire is hot and dry. air is hot and moist. water is cool and moist. earth is cool and dry. fire and air tend to rise upward, water and earth tend to fall downward. fire and water are opposites and are antagonistic, as are air and earth. fire and air are friendly to each other, as are water and earth. elem

DONALDTYSON EVILEYE

greek poet apollonius of rhodes, who lived in alexandria, egypt, at the end of the first century, wrote of how the sorceress medea destroyed the giant talos with nothing more than the malice of her gaze "then, with incantations, she invoked the spirits of death, the swift hounds of hades who feed on souls and haunt the lower air to pounce on living men. she sank to her knees and called upon them, three times in song, three times with spoken prayers. she steeled herself with their malignity and bewitched the eyes of talos with the evil in her own. she flung at him the full force of her malevolence, and in an ecstasy of rage she plied him with images of death" the roman historian pliny the elder, who also lived during the first century, recorded earlier accounts of particular tribes, the tri

er and a pen, and draw an eye upon the paper. turn it over and write your own name upon the back. hold it up and look at the eye for a while, and imagine the face of the person you are convinced has cast the evil eye upon you. thrust the point of the pen directly through the middle of the eye on the paper, and at the same time say these words "the eye is blind, it cannot find me" repeat the words three times. understand in your heart that you are now free from the curse. fold the paper twice, dig a hole in the ground, and bury the paper under the earth where it will lie undisturbed in darkness. your will suffer no more misfortunes. return h nhome resources demons bios fiction tyson the truth about familiars (names of familiar spirits residing in animal hosts) as is true of so many aspects

DONALDTYSON GHOSTS

onditions. ghosts are often described as shadowy or translucent. only portions of their body may appear- a relative of mine once saw a ghostly hand project itself upward through the surface of a school desk that was stored in a dark school basement. sometimes ghosts walk out of or into walls, or through furniture. they can do this because, to them, our physical reality is no more than a projected three-dimensional image. there are many exceptions to this general description, of course. some ghosts appear as real and as solid as a person of flesh and blood. some appear in full daylight, and are seen by numerous persons at the same time, or on numerous occasions. more rarely they interact with others, talking and even laughing with them, or touching them. however, as a broad rule of thumb, g

DONALDTYSON VAMPIRES

this is not to say that all those who claim to have been abducted by aliens are lying. many are telling the truth as they know it, but they have misinterpreted their experiences as physical episodes, rather than mental episodes. return hodhome resources demons bios fiction tyson the truth about vampires (vampire arising from the grave, by the painter eduard munch) there are four types of vampire. three kinds are real, and one is fictional. the fictional type of vampire is the count dracula variety popularized by folk tales, books, fantasy magazines and movies. this type is supposed to be a reanimated corpse of someone who has previously been bitten by a vampire. which begs the question, where did the first vampire come from? in older folk tales, a vampire was someone who had lived a very w

he stories of a completely corporeal vampire that consumes human flesh, and a completely spiritual vampire that sucks out the vital life force, became combined into the half-physical and half-spiritual film vampire of the 20th century. this is the vampire that most people think of when they hear the term spoken. it is only a fiction, but as is so often true, the legend is based on fact. there are three kinds of real vampire. they are not very well know outside the halls of esoteric lodges that study and practice the arcane arts, but i will reveal them for you here. the first type of true vampire is the deluded living human being who feels the irresistible compulsion to consume human or animal blood. some believe that this compulsion is the result of a physical sickness, but it is more gene

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

s of unas (the last king of the vth dynasty, about b.c. 3333, and teta, pepi i, mer-en-ra, and pepi ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years before christ. we are in any case justified in estimating the earliest form of the work to be contemporaneous with the foundation of the civilization[3] which we call egyptian in the valley of [1 "les textes des pyramides. nous reportent si loin dans le pass que je n'ai aucun moyen de les dater que de dire qu'elles taient dej vieilles cinq mille ans avant notre re. si extraord

ffin or bones could be found in the room; i therefore had the rubbish which had been previously turned out of the same room carefully re-examined, when several pieces of the coffin and of the mummy-cloth were found; but in no other part of the pyramid were any parts of it to be discovered, although every place was most minutely examined, to make the coffin as complete as possible. there was about three feet of the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (9 of 36 [8/10/2001 11:22:54 am] rubbish on the top of the same; and from the circumstance of the bones and part of the coffin being all found together, it appeared as if the coffin had been brought to that spot and there unpacked--h. raven" vyse, pyramids, vol. ii, p. 86. 2. they are exhibited in th

xtensive that even a king was fain to make from it a selection only of the passages which suited his individual taste or were considered sufficient to secure his welfare in the next world. in the pyramids of teta, pepi i, mer-en-ra and pepi ii. are found many texts which are identical with those employed by their predecessors, and an examination of the inscription of pepi ii. will show that about three-fourths of the whole may be found in the monuments of his ancestors. what principle guided each king in the selection of his texts, or whether the additions in each represent religious developments, it is impossible to say; but, as the egyptian religion cannot have remained stationary in every particular, it is probable that some texts reflect the changes in the opinions of the priests upon

chapter has no vignette. chapter xxxv. the chapter of not being eaten by worms in the underworld [1. two variants (naville, todtenbuch, bd. i, bl. 38) show the deceased sitting before his heart, and the deceased presenting his heart to a triad of gods. 2. or the deceased adoring his heart; see also naville, todtenbuch, bd. i, bl. 42. 3# amihat] p. xxxv theban version: list of chapters. vignette: three serpents. chapter xxxvi. the chapter of repulsing the tortoise (apsai. vignette: the deceased spearing a beetle.[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapter xxxviiia. the chapter of living upon the air which is in the underworld. vignette: the deceased holding a sail, emblematic of air. chapter xxxviiib. the chapt

the deceased spearing a beetle.[1] chapter xxxvii. the chapter of repulsing the two merti. vignette: two ur i, which represent the two eyes of ra. chapter xxxviiia. the chapter of living upon the air which is in the underworld. vignette: the deceased holding a sail, emblematic of air. chapter xxxviiib. the chapter of living upon air and of repulsing the two merti. vignette: the deceased attacking three serpents, a knife in his right hand and a sail in his left. chapter xxxix. the chapter of repulsing the serpent in the underworld. vignette: the deceased spearing a serpent. chapter xl. the chapter of repulsing the eater of the ass. vignette: the deceased spearing a serpent which is biting the neck of all ass. chapter xli. the chapter of doing away with the wounding of the eyes in the underw

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

hich beholdeth thee in the depth! depth which breathes thee forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where th

e spirit of the wisdom of god, withdrawing from it the phantasms of matter that it may be the celestial salt, the salt of the earth, and the earth of salt, that the ox may be nourished that treadeth out corn, and give to our hope the strength of the flying cherub. amen. 5. let the ashes return to the fountain of living waters, let the earth become fruitful and sprout forth the tree of life by the three names, which are netsa (victory, hod (eternity, and isiod (fountain, in the beginning and the end, by the alpha and omega, which are in spirit azoth. amen. 6. in the salt of eternal wisdom in the water of regeneration, and in the ashes which generate the new earth, let all things be established by the eloim (gods or angels, gabriel (power of god, raphael (wisdom of god, and uriel (light of g

ELLIS LOW TWELVE 1907

rehead of a man-of-war. every real mason knows that there never was, is not, and never will or can be a female free mason. let our sisters remain content with the reply of a gallant brother vi introduction "you were born masons; any initiation or ceremony would be superfluous; therefore, we do not insult you by any such proposition" none the less, there is respectable authority for believing that three women have taken the first step in masonry. it is said that mrs. beaton, of norfolk, england, learned the secrets of the entered apprentice degree by hiding herself in the wainscoting of a lodge room. she lived well beyond four-score, and, incredible as it may sound, kept her secret inviolate. madame de xaintrailles, it is claimed, was initiated in the first degree by the freres-artistes lod

g as never before. in mexico, even, respectable lodges are maintained, despite the opposition of a bigoted priesthood; and in all british america, from newfoundland, through nova scotia and the canadas to the icy regions of the north, masonic lodges and masonic brethren may be found `to feed the hungry, clothe the naked and bind up the wounds of the afflicted" ancient free masonry consists of the three degrees- entered apprentice, fellow craft and master mason. upon these are based the york rite and the scottish rite. the former takes its name from the city of york, in the north of england, where the annual and general assemblies of the craft were re-established in a .d. 926. in addition to the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known

o the symbolic degrees, it includes capitular, cryptic and chivalric grades, conferred in bodies known respectively as the chapx introduction ter, council and commandery. the chapter has four degrees- mark master, past master, most excellent master and the royal arch, together with an honorary order of high priesthood. the council has two degrees-royal master and select master. the commandery has three orders-knight of the red cross, knight templar and knight of malta. free masonry has been tardy in admitting the african race to recognition. the first negroes made free masons were prince hall and fourteen colored citizens of boston. the travelling lodge of a british regiment in 1775 conferred the symbolic degrees upon them. england granted them a charter in 1787, and the first masonic lodg

first negroes made free masons were prince hall and fourteen colored citizens of boston. the travelling lodge of a british regiment in 1775 conferred the symbolic degrees upon them. england granted them a charter in 1787, and the first masonic lodge, with prince hall as master, was instituted. in 1797 a second negro lodge was established in philadelphia and a third soon after in providence. these three lodges united in forming a grand lodge in 18o8, which in 1827 declared itself independent of england. our colored grand lodges now number over thirty. the legality of these masons is indisputable, but as much can hardly be said of the negro royal arch masons, commandery and scottish rite. liberia, on the west coast of africa, has had a legitimate grand lodge for sixty years. in some parts of

sioux outbreak in minnesota, in 1862. i know of an american officer who passed entirely through the line of hostiles armed with a masonic pass given him by one of the chiefs, who knew of his being a member of the same order with himself "do you have lodge buildings among the chippewas" asked the master "no; we always meet on the summit of a high hill, with rows of sentinels, corresponding to our three degrees. it happens now and then that a curious warrior tries to reach the lodge. he may succeed in passing the entered apprentice line, but is sure to be discovered by the fellow craft sentinels. and" added brother jennings, with a significant smile "he never makes a second attempt to tread on forbidden ground "why not "for the reason that he is invariably put to death. i have seen it done"

EMPERORS NEW RELIGION CHURCH OF SATAN

ialism and satanism dovetail [10, p. 236] anton lavey states in the satanic bible that there is evidence of an emerging satanic age. at that time there was increasing focus on personal freedom, relaxed sexual morals, rebellion against authorities, and iconoclastic behavior, all cardinal to the hippie movement that was gaining foothold in the years before the church of satan was created. the first three clauses in the church of satan s official, semi-political program, pentagonal revisionism, which was published in the devil s notebook [14, p. 93] demand stratification (which is a form of meritocracy that rejects undeserved power, taxation of churches, and separation of church and state. these issues were also important in the freedom movement of the 1960es. interest in anton lavey s pet pr

ned social trends at that time as satanic is difficult to tell. however, lending itself well to the prevalent social trends the church of satan was certainly a product of its time. 1.2 the satanic bible the satanic bible formally defines the church of satan s ideology, and the church of satan refers to the book as: a diabolical book, the basis for our philosophy [1] the book was released in 1969, three years after the establishment of the church of satan. anton lavey explains that he was prompted to write the satanic bible by his agent and publisher s suggestion with a tight deadline: then] came the official commission to write a satanic bible. my agent and publisher wanted the material i had already printed in tract form, with additional stuff, to make up the bible as quickly as possible

an assertion that there is no afterlife and hence no reward or punishment after one dies; and elaborations on different facets of a life lived accordingly. this section contains many examples of how even seemingly conflicting behavior is satanic according to the the emperor s new religion copyright 2002 ole wolf page 4 of 30 author, and effectively virtually any behavior is inherently satanic. 3. three recipes for magic focusing on aggression, lust, and compassion. the magic in the third section obviously appeals to people that enjoy magic settings, but the church of satan accepts that some followers do not feel so inclined. the church of satan states that belief in literal demons is permitted within the confines of the ritual chamber and abandoned outside of the chamber. presumably this a

admitting to a rather broad definition anton lavey refers to the equivalence between the perception of magic and science, possibly borrowing athur c. clarke s famous third law, which stipulates that [a]ny sufficiently advanced technology is indistinguishable from magic. most interpretations ranging from mysticism to die hard science are thereby covered. anton lavey asserted that magic falls into three basic categories: anger, lust, and compassion [6, pp. 114-115] feelings that are often difficult to cope with in many societies. two sections of the satanic bible are devoted to the practice of magic. one section contains three recipes for the aforementioned three categories of magic. the other section lists the enochian keys. anton lavey has later conceded that he chose to include the enoch

y has later conceded that he chose to include the enochian keys in the satanic bible simply because he was told that they were dangerous to mention [5, p. 4. when the church of satan uses the term ceremony, it means ritual in sociology. when it uses the term ritual, it means magic in sociology. this document uses the sociological nomenclature. the rituals and magic that are publicly available the three basic types in the satanic bible and the ones in the satanic rituals are free to use by anyone. the three basic types of magic can be performed solitarily, and can be expected to be the most widespread satanic magic based on the ease of performance, and on the few ritual settings and/or participants required. the church of satan s rituals, as explained by anton lavey in the satanic rituals

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

f much of the data from earlier decades. during the 1970s there was an occult explosion in the media, while the 1980s saw the emergence of the new age movement. looking back from a vantage point in the new millennium, it can now be seen, that there has been a growing curiosity in psychical phenomena and metaphysical thought. beginning in the late 1960s, this attraction steadily rose over the next three decades. fads can certainly be identified.from exorcism to channeling, from crystals to angels.but what remains constant is that the entire field has become established in mainstream society in a way that no one but a psychic could have predicted in the 1950s. the changing appraisal of occultism and the new directions the field has taken necessitates a thorough re-editing and updating of the

, corrections, or suggestions for new entries in future editions are encouraged to contact the editor. please address dr. melton either c/o gale group, 27500 drake rd, farmington hills, mi 48331-3535, or at his office: dr. j. gordon melton institute for the study of american religion box 90709 santa barbara, ca 93190.0709 a a a a secret society founded by aleister crowley (1875.1947) comprised of three orders: the silver star, the rosy cross, and the golden dawn. this society is also described as the great white brotherhood, although that is a term more properly applied by theosophists. the initials a a indicate argenteum astrum, and the triangle of dots signify a secret society connected with ancient mysteries. during his period in the hermetic order of the golden dawn (gd, crowley believ

hchev, the assassination of kennedy, and the watergate scandal. sources: abayakoon, cyrus d. f. astro-palmistry: signs and seals of the hand. new york: asi, 1975. rahu pimma [and] yama kalaya. delhi, india, ca. 1957. abbott, david p(helps (1863.1934) amateur magician and investigator of spiritualist mediums. he was born in falls city, nebraska, september 22, 1863. his early education consisted of three months a year in a country schoolhouse on nebraska prairies, and a final nine months in falls city high school. in later life abbott followed the trade of a money lender but took a great interest in science and philosophy. he also became an amateur magician, inventing and performing many startling feats of magic. he lived for some years in omaha, nebraska. abbott published numerous essays an

terward to palestine and egypt. in egypt he became acquainted with abra-melin, a famous egyptian philosopher, who entrusted certain documents to him and confided to him a number of invaluable secrets. abraham then left egypt for europe, where he settled eventually at wurzburg in germany, became deeply involved in research on alchemy. he married a woman who appears to have been his cousin, and had three daughters and two sons, the elder named joseph and the younger, lamech. he instructed both sons in occult affairs, while on each of his three daughters, he settled a dowry of 100,000 golden florins. this considerable sum, together with other vast wealth, abraham claimed to have earned by traveling as an alchemist. he was well known and was summoned to perform acts of magic before many rich a

one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e star, and writer, whose books on her search for spiritual fulfillment have created widespread popular interest in psychic phenomena, channeling of spirit guides, and new age teachings. she was born on april 24, 1934, in richmond, virginia, and attended high school in washington, d.c. she began taking dancing lessons before she macionica encyclopedia of occultism& parapsychology. 5th ed. 952 was three years old; by the time she was 16 she was a chorus girl in new york in a city center revival of oklahoma! four years later, she was dancing in the chorus of pajama game and acting as understudy to carol haney, the show s leading dancer. when haney injured her ankle soon after the show s opening, maclaine replaced her in the lead. after enthusiastic reviews, the hollywood producer hal b. wall

est, our eternity and the wrack of the storm disclosed a familiarity with all the prevailing ideas on the paranormal, and he showed no doubt whatever as to the genuineness of phenomena. he wrote: the question of fraud and imposture are naturally the first that suggest themselves when we begin the study of these phenomena. but the slightest acquaintance with the life, habits and proceedings of the three or four leading mediums is enough to remove even the faintest shadow of suspicion. of all the explanations conceivable, the one which attributes everything to imposture and trickery is unquestionably the most extraordinary and the least probable. from the moment that one enters upon this study, all suspicions are dispelled without leaving a trace behind them; and we are soon convinced that t

in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh, meh-ab signifying something that is great and noble; zoroaster s disciples were called meghestom. eusebe salverte, author of des sciences occulte (1829, stated that these mobeds were named in the pehivi dialect magoi. they were divided into three classes: those who abstained from all animal food; those who never ate of the flesh of any tame animals; and those who made no scruple to eat any kind of meat. a belief in the transmigration of the soul was the foundation of this abstinence. they professed the science of divination and for that purpose met together and consulted in their temples. they professed to make truth the great object

although not unimportant, influence on affairs of state, but in the persian monarchy they acquired a complete political ascendency. religion, philosophy, and the sciences were all in their hands. they were the universal physicians who healed the sick in body and in spirit, and, in strict consistency with that character, ministered to the state, which is only the individual in a larger sense. the three grades of the magi alluded to were called the disciples, the professed, and the masters. they were originally from bactria, where they governed a little state by laws of their own choice, and by their incorporation in the persian empire, they greatly promoted the consolidation of the conquests of cyrus. their decline dates from the reign of darius hystaspes, about 500 b.c.e, by whom they wer

s book the native races of south africa (1905, refers to this strange form of sacrifice. he once came into contact with a number of bushmen who had all lost the first joint of the little finger, which had been removed with a stone knife for the purpose of ensuring a safe journey to the spirit world. another writer told of an old bushman woman whose little fingers of both hands had been mutilated, three joints in all having been removed. she explained that each joint had been sacrificed to express her sorrow as each one of three daughters died. in his report on the northwestern tribes of the dominion of canada (1889, franz boas gives evidence of the custom among these peoples. when many deaths resulted from disease, the canadian indians sacrificed the joints of their little fingers in order

EVERBURNING LAMPS

"camden brittania" p. 572. for, say they, inasmuch as gold is so pure that it bears repeated meltings without wasting, so if it be dissolved into an oily residuum, such should support fire without being consumed. it may suitably be explained in this place that the oldest alchemists held peculiar views on flame and fire. fire was to them an element-one of four; there were two contraries in nature, three principles, and four elements. fire, as such, should not need what we call fuel to consume; but only as a means of detaining it in a certain place.-see "licetus, de lucernis" cap. 20-21 and "theophrastus" they said there may be a relation between fire and fuel of three sorts-if the strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fir

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

of other space communicants who attend the laramie conferences, are his fellows. the evidence from this and other psychological inventories tells us that we can be mentally well and yet hold beliefs and, more dramatically, have vivid experiences that are far outside the mainstream, far outside our conventional understanding of the possible. in a book-length survey of outof- ordinary perceptions, three well-regarded psychologists observe, notwithstanding the presence of anomalous experiences in case studies of disturbed individuals, surveys of nonclinical samples have found little relationship between these experiences and psychopathology (cardena, lynn, and krippner, 2000, 4. the authors stress that psychotherapists must understand the difference if they are to treat their clients effecti

ntity will prove helpless to get you to change your mind. experiences such as close encounters, conversely, may be veridical in the sense that on occasion they involve multiple or, more rarely, independent observers. in the case of multiply witnessed close encounters, subjective explanations are applied only with difficulty. an investigator in search of an explanation has limited choices, usually three (1) the claimants made up the story (2) they naively misperceived what were in fact conventional stimuli; or (3) they underwent an extraordinary experience that defies current understanding. between the extremes is a broad range of nonexperiential material, a modern folklore in which the world and the cosmos are reinvented on the basis of believed-in but undocumented (and often, to those who

chological studies found that abductees often evinced all the symptoms of post-traumatic stress disorder of the sort ordinarily associated with victims of crime, personal assault, or other threatening terrors. in 1987 thomas e. bullard, author of an indiana university ph.d. dissertation on the relationship of ufos to folklore, released a two-volume study of all abduction accounts then known, some three hundred. through a searching examination of the narratives, bullard concluded that a real phenomenon of strikingly consistent features existed, that abductions were not simply an assortment of random fantasies. he noted patterns that had escaped even the most attentive investigators, including doorway amnesia the curious failure of abductees to remember the moment of entry or departure from

berkley medallion. mack, john e, 1994. abduction: human encounters with aliens. new york: charles scribner s sons. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. sw o rds, michael d, 1988. ex t r a t e r restrial hybridization un l i k e l y. mufon ufo jo u rn a l 2 4 7: 6 1 0. 6 abductions by ufos unusual personal experiences: an analysis of the data from three national surveys conducted by the roper organization, 1992. las vegas, nv: bigelow holding corporation. abraham channeler esther hicks heard from abraham in the early 1980s. she renders the name in lowercase because abraham is not an individual but a collection of highly evolved entities speaking in one voice. in 1986 she and her husband, jerry, confided their experiences with abraham to bus

uria; mount shasta further reading adama, 1995. http//www.salemctr.com/newage/ center36.html. adamski, george (1891 1965) though largely forgotten today, george adamski was once an international occult celebrity, perhaps the most famous of all flying- saucer contactees. his claimed meeting with a venusian in the california desert in november 1952 electrified esoterically inclined saucer buffs. in three books published between 1953 and 1961 he recounted his trips into space along with extensive encounters with benevolent venusians, martians, and saturnians. in 1962 he boarded a spaceship and flew to saturn to attend an interplanetary conference. by 1965, when he died, many of his most devoted followers had broken their connection with him, convinced either that he was lying or that evil spa

FAUST

lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in cir

inst the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine speeches i can never make, though all the circle look on me with scor

ound. just one bite more- tis done! begone! now, faustus, till we meet again, dream on! faust awakening. am i again a victim of delusion? that streaming throng of spirits- gone are they? dreamt i the devil through some mere illusion? or did a poodle only leap away? study faust. mephistopheles. faust a knock? come in! who now will bother me? mephistopheles tis i. faust come in! mephistopheles full three times must it be. faust come in, then? mephistopheles fine! i like that! all is well! i hope we ll bear with one another and agree! for i, your every crotchet to dispel, am here all dressed up like a noble squire, in scarlet, gold-betrimmed attire: a little cloak of heavy silk brocade, here on my hat a tall cock s-feather too, here at my side a long and pointed blade; and now, to make it bri

gium logicum. your spirit s then well broken in for you, in spanish boots laced tightly to, that you henceforth may more deliberately keep the path of thought and straight along it creep, and not perchance criss-cross may go, a- will-o -wisping to and fro. then you ll be taught full many a day what at one stroke you ve done alway, like eating and like drinking free, it now must go like: one! two! three! in fact, when men are fabricating thought, it goes as when a weaver s masterpiece is wrought. one treadle sets a thousand threads a-going, and to and fro the shuttle flies; quite unperceived the threads are flowing, one stroke effects a thousand ties. then some philosopher steps in, and he will demonstrate to you it so must be: the first was so, the second so, and thus the third and fourth

iously; for at the point where concepts fail, at the right time a word is thrust in there. with words we fitly can our foes assail, with words a system we prepare, words we quite fitly can believe, nor from a word a mere iota thieve. student pardon, i keep you here with many a question, but i must cause more trouble still. concerning medicine as well you will not make some pithy, keen suggestion? three years! how quickly they are past! and, god! the field is far too vast. if but some sign is indicated, a man can sooner feel his way. mephistopheles [aside] with this dry tone i am now satiated; the downright devil i must once more play. aloud. medicine s spirit one can grasp with ease. the great and little world you study through, to let things finally their course pursue as god may please

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

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

the chariot (ma aseh merkabah, and contemporary ideas in modern scientific cosmology. chapter two introduces and describes the primary textual sources of the mystical qabalah of the children of abraham. these sources include the sefer hashmoth (book of the names; the sefer yetzirah (book of formation; the seferim hatorah (books of the law; the sefer hazohar (book of splendor, and particularly its three core texts xthe sifra detzniyutha (book of that which is concealed, the idra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch son of yared, the verses from the books of isaiah and ezekiel, and the sh ir qoma (measure of the divine body from the sefer raziel hagadol; the pe

the peshitta (gospels) and the revelation of john; the qur an; and the etz hachayyim (tree of life. while many would question including the peshitta and qur an as primary sources of the mystical qabalah, it is appropriate to include them if one acknowledges that the hebrew, jewish, christian, and islamic religions are progressive developments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in this chapter, the reader will learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directio

nd codified circa 220 ce, and form the core of the talmud. the bulk of the talmud, called the gemara (lit. completion, is a 4' 8: h" 2: 2 2:e 8% collection of discussions among later palestinian and babylonian rabbis regarding passages and topics in the mishnah. the gemara of jerusalem was formally compiled circa 430 ce, and the gemara of babylon circa 530 ce. the talmud yerushalmi is composed of three volumes and the talmud babli has sixtyfour volumes, reflecting the relative complexity of the environments and cultural milieus in which they developed. the pharisaic rabbinate emerged as the dominant sect in judaism, occupying the seat of its orthodox authority. it peaked with the virtual political and economic control of the temple of jerusalem by the sadducees and pharisees in the hasmone

r mystical tradition, all of which present their own unique version of the same universal teachings. like every other mystical tradition, the mystical qabalah presents a worldview that is ultimately rooted in a negatively existent mysterious unknown about which nothing can be said, a one without a second. 7' 8: h" 2: 2 2:e 8% and, like every other mystical tradition, the mystical qabalah contains three seemingly contradictory operative perspectives that correspond to three levels of awareness. vedantic philosophy calls these three levels of awareness dualistic (dvaita, qualified non-dualistic (vasishtadvaita, and unqualified non-dualistic (advaita).8 within the context of the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit)

FOCUS OF LIFE

take place? well, so it happens to your beliefs, desires, etc, that make consciousness, for all things seen are incarnate desire, the unseen; ideas of the past and future bodies "the death posture" from these the new body is determined and parentage selected by the laws of attraction. the wise man makes sure of his future parents and a male incarnation before death. consciousness [for most, only three dimensions] is not so definite as in life but to the extent of your will in life, that much is your consciousness in death. death is the manufacture of life. a dream is a sore likeness of life. death is a sore dream of life. its period depending on the perfection or otherwise of the individual but closely follows in duration the previous life-till re-incarnation. death being a living nightma

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

uno's mnemonics in the present book may seem rather obscure, but i hope to treat further of this subject in another book. there is a great omission in this book, namely the influence on bruno of ramon lull which i have hardly mentioned, nor have i used his many works on lullism. here again a study of bruno and the lullian tradition is needed which one day i hope that i may be able to produce. the three strands of the hermetism, the mnemonics, the lullism are all interwoven in bruno's complex personality, mind, and mission. all three have a history running from the middle ages through the renaissance up to the dividing line of descartes and the seventeenth century. i am indebted throughout the present book to the nock- festugiere edition and french translation of the corpus hermeticum and t

, la cultura filosofica del rinascimento italiano, florence, 1961. journal of the warburg and courtauld institutes. paul oskar kristeller, studies in renaissance thought and letters, rome, 1956. paul oskar kristeller, supplementum ficinianum, florence, 1937 (two vols. giordano bruno, opere latine, ed. f. fiorentino, v. imbriani, c. m. tallarigo, f. tocco, h. vitelli, naples and florence, 1879-91 (three vols, in eight parts. facsimile reprint, 1962 (friedrich fromman verlag gunther holzboog, stuttgart-bad cannstatt. giovanni pico della mirandola, opera omnia, bale, 1572 (one vol. hermetica, ed. w. scott, oxford, 1924-36 (four vols. xiii abbreviations sommario angclo mercati, ii sommario del processo di giordano bruno, citta del vaticano, 1942. test. uman. testi umanistici su i'ermetismo, te

e word as the son of god in the pimander, and he adds that "trismegistus, who by some means or other searched into almost all truth, often described the excellence and the majesty of the word."3 indeed, lactantius regards hermes trismegistus as one of the most important of the gentile seers and prophets who foresaw the coming of christianity, because he spoke of the son of god and of the word. in three passages of the institutes he cites trismegistus with the sibyls as testifying to the coming of christ.4 lactantius nowhere says anything against hermes trismegistus. he is always the most ancient and all-wise writer, the tenor of whose works is agreeable to christianity and whose mention of god the son places him with the sibyls as a gentile prophet. in 1 see c.h, ii, pp. 276-7. 2 see below

ercury, who begat the father of this trismegistus.2 augustine thus confirmed with the great weight of his authority the extreme antiquity of hermes trismegistus, who was "long before the sages and philosophers of greece. and by giving him 1 see below, pp. 169, 172-3. 2 de civ. dei, xviii, xxix; quoted in john healey's translation. ii hermes trismegistus this curious genealogy, whereby he is dated three generations later than a contemporary of moses, augustine raised a question which was to be much debated concerning the relative dates of moses and hermes. was hermes slightly later than moses, though much earlier than the greeks, as augustine said? was he contemporary with moses, or earlier than moses? all these views were to be held by later hermetists and magi. the need to date him in rel

formation from cicero that mercurius "gave laws and letters" to the egyptians, adding that he founded the city called hermopolis. he was an egyptian priest, the wisest of them all, supreme as philosopher for his vast knowledge, as priest for his holiness of life and practice of the divine cults, and worthy of kingly dignity as administrator of the laws, whence he is rightly called termaximus, the three times great.2 he is called the first author of theology: he was succeeded by orpheus, who came second amongst ancient theologians: aglaophemus, who had been initiated into the sacred teaching of orpheus, was succeeded in theology by pythagoras, whose disciple was philolaus, the teacher of our divine plato. hence there is one ancient theology prisca theohgia. taking its origin in mercurius an

FRATER ELIJAH ANGELS OF CHAOS

fested during the rite. a sigil whose attribution is the phoenix. i do not know what this sigil means yet (sigil omitted call [1) whose number is 76, it sort of looks like a 7& 6 combined. upon being in an 'in-between' sleep/ awake state on samhain night, a voice came to me. it sounded like a multitude of robot-like voices in unison. it said something to the effect of "you were given the first of three. you must plan. you must do this again" i find this all highly unusual (yeah, as if yelling at the moon is normal. it also seemed as if before i heard the voice, when i closed my eyes, a picture, a formulation of some sort was 'mutating. i also noticed i placed a strong emphasis on the setian part of the rite, and the calling of the southern watchtower was very strong. ketamine was used as a

8. my birthday (tuesday sacred to kali) i'm 24 years old (i feel like i am 90. i got another tattoo today, on my left shoulder blade. an eye surrounded by a flaming sun (a 'symbol' of kia/ chaos& self. i channeled all the pain while getting it into a prayer to amorphous kia and hga. i may develop this in the future as another possible working) today is 11/11/98. a vision of the third sigil of the three (sigil omitted call [3, this ritual was performed astrally [1] is my will in heaven [2] is a gateway/ transition, and [3] is my will on earth [3]'s letter is j. i do not fully comprehend all of this yet. the days from is 11/12/98--11/19/98. note the correspondences which i noted over the last few days: 76--7*6=(42) a; 42--4*2=8 b (chaos) 76--7+6=13 c (hecate);13--1+3=4 d (quarters/ earth) d

he center. the words fail here because it is like "where does a moebius strip start/ stop" it was like an involuted manifold, but the "hole" was part of it also. the gateways and birth canal. this thing was. the layers came as beings which i was a part: i am/ will be/ am not as/ a. it seems a. is like the older brother to as. and grendel is me/ we. i was given this meaning and conversation by the three sigils which i received from the right of godhood (rog [1] this sigil whose number was 76 was heaven [3] this sigil was the vehicle on earth [2] this sigil was a mystery until tonight. this sigil is like a cross section of the god manifold. it revealed itself to me after fusing the other two sigils. this sigil is revelation/ transmutation/ a unity of heaven and earth. end history. this was w

t was beckoning me towards god-hood to form my own manifold and therefore, my own universe. every person was a part of one of these beings (hga's, they were many and there are more others of as. like me, all part of him and he a. this is for all of humanity. the ineffable is; we must reach our own bliss. i was visited by a goddess tonight and it scared the living shit out of me. i finished firing three sigils into the heart of oblivion on the dance floor. i was placing the third one by this "dark" dancing woman's feet. she did not see me. she turned around and came up to me in about a minute and took my hand and said "hello "you know who i am, right" it was fucking babalon! now believe me when i say that i have never fucking seen a manifestation "in the flesh" of a deity. this weirded the

of this happening on an astral level, manifesting physically with synchronicities and a life convergence for each binding. i shall not go into too much of the specifics of each for myself, but attempt to portray a general form which hopefully will be applicable. each binding was summarized in a sigil form which represented successful completion of the subject. there were four lessor bindings and three greater bindings. the 4 lesser bindings are, the binding of the necessary/ forced, the binding of the body, the binding of the heart, the binding of the mind. the 3 greater bindings are, the binding of the will, the binding unto babalon, the binding of the i. i the binding of the necessary/ forced- a sigil was to be designed by myself representing many facets of control over all conditions w

FRATER TENEBROUS CULTS OF CTHULHU

e island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of his time away from the family home, and as a result had little influence on the young lovecraft. three years after his son s birth, he was admitted to a psychiatric hospital, where he died in 1898 of general paralysis of the insane, the final stage of syphilis. as a result, lovecraft spent the remainder of his formative years under the guidance of his mother and two maiden aunts, who shielded him completely from the rigours and demands of everyday life, whilst at the same time tormenting him

f automatic writing, as was the case in the transcription of his prose-poem, nyarlathotep. in a letter to reinhardt kleiner, dated december 4, 1921, he writes, nyarlathotep is a nightmare an actual phantasm of my own, with the first paragraph written before i fully awaked. i have been feeling execrably of late whole weeks have passed without relief from headache and dizziness, and for a long time three hours was my utmost limit for continuous work. added to my steady ills was an unaccustomed ocular trouble which prevented me from reading fine print a curious tugging of nerves and muscles which rather startled me during the weeks it persisted. amidst this gloom came the nightmare of nightmares the most realistic and horrible i have experienced since the age often whose stark hideousness and

scribbling desperately. of what i was writing i had very little idea, and after a time i desisted and bathed my head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ th

e able to effect mind transference with any living being, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge of these elder races. lovecraft documents three such cults, the cult of cthulhu, the esoteric order of dagon, centred in innsmouth (actually newburyport, massachusetts, and the starry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the shining trapezohedron. the name, starry wisdom, recal

d himself to continue to make the effort to produce new fiction. in 1935, a year after the completion of his final story, the shadow out of time, he developed an illness which was finally diagnosed in 1937 as cancer of the intestines, by which time the disease has spread thought his trunk. he was admitted to the jane brown memorial hospital, where he died on march 15, 1937, aged 46. he was buried three days later, in the family plot at swan point cemetery. after his death, his friend and correspondent august derleth formed the arkham house imprint, with the original aim of saving lovecraft s work from the obscurity of the pulp fiction magazines in which it had first appeared, and to bring it to the attention of a wider audience (during lovecraft s lifetime, only one of his tales, the shado

FRATER U D PRACTICAL SIGIL MAGIC

capitals. next, all the letters which appear more than once are deleted so that only one of each letter remains. this my wish to obtain the strength of a tiger thus the following letters remain: t, h, i, s, m, y, w, o, b, a, n, e, r, g, f. the sigil is created from these letters; it is permissible to consider one part (for example, m) as a reversed w or, seen from the side, as an e. hence, these three letters do not have to appear in the sigil three separate times. of course, there are numerous possibilities of representation and stylization. 8/ practical sigil magic gthis my wish to obtain the strength of a tiger. h sigilized this would be: this is my wish to obtain the strength of a tiger combined as one sigil or figure 1 austin osman spare and his theory of sigils/ 9 however, it is imp

t. also, you will have a method of sigil activation in hand which works even faster than the sex-magical one! i have seen workshop participants who managed to get the effect of the sigil minutes after thei ttempt, and this is quite common. note: after charging a sigil, you should avoid meditation and all other trance-inducing techniques (e.g, trance dance, drugs, brain machines, etc) for at least three hours. as you have firmly gshut the lid h of your unconscious by banishing and distrac it rest for a while to forgo the possibility of the sigils floating into your consciousness again. 36/ practical sigil magic e importance in this form of magic will be illustrated later when we take a look at possible explanation models for this magical method. after having activated/internalized a sigil

low, and s onsidered to be the ghighest h form of mantra working and is mber of different antra techniques. incidentally, it seems more than likely that some of e medieval spells were constructed in the same, or at most of the anded-down formulas are little else than mutilated church ematria or have been received as a grevel this is h your magical gquirks, h or ar d fact that there are generally three stages of mantra in ilent (or mental) intonation. the mental intonation is c quite complicated. these hints, however, should enable you to experiment with quite a nu m th least in a very similar, manner. albeit h latin or hebrew, and even though most of the other spells have almost certainly been constructed via cabbalistic g ation h of sorts, there are a number of formulas and barbarous nam

ctions whether you use the word, pictorial or mantrical spell method. whereas i myself favor the word method and, occasionally, the pictorial method, i must admit that the mantrical spell method has borne the most amazing and speediest results. perhaps precisely so because i personally do not like it very much! thus, it is certainly advisable to experiment with the mantrical spell method/ 61. all three methods. the sigils energy quality or the way the sigil gfeels h is completely different from method to method. after a short time, you will know exactly which method is most promising for any given operation. being a true magician, you will not tolerate one-sidedness because you know that in the course of your magical career you will be challenged too often and will be confronted with the m

ch in his stem covers the so-called gsomatic emotions, h namely but this is not the end to his system. the five metaleve1s ula. the solve princi which are, so to speak, goutside of competition h: laughter, deconceptualization, concep-tualization and union. and finally, he adds a gsupplementary alphabet in malkuth, h sy pain/pleasure and depression/ elation. also play a significant role. the first three are based on alchemical symbolism, describing gthe three states of matter h of each emotion: the mercurial, the sulphurous, and the earthy) levels. the mercurial form indicates states of over- stimulation and dissolution of consciousness followed by catharsis or ecstasy (p. 76. the sulphurous form indicates gthe normal functional mode of the emotion, h thus lying in between the mercurial and

FREEMASON BLUEBOOK

nd honor to the fraternity. the twentyfour inch gauge. is an instrument made use of by operative masons to measure and lay out their work; but we, as free and accepted masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. it being divided into twentyfour equal parts, is emblematical of the twentyfour hours of the day, which we are taught to divide into three equal parts, whereby we find eight hours for the service of god and a distressed worthy brother; eight for our usual vocations; and eight for refreshment and sleep. common gavel. the common gavel is an instrument made use of by operative masons to break off the corners of rough stones, the better to fit them for the builder's use, but we as free and accepted masons are taught to make use of

supreme architect of the universe presides. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (8 of 76 [11/22/1999 11:51:54 am] third section. a lodge is a certain number of masons duly assembled, having the holy bible, square and compasses, with a charter or warrant empowering them to work. the form of a lodge* the supports of a lodge. our institution is said to be supported by three great pillars, called wisdom, strength and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from

and beauty. it is necessary there should be wisdom to contrive, strength to support, and beauty to adorn all great and important undertakings. covering of a lodge. it is no less than the clouded canopy or starry decked heaven, where all good masons hope at last to arrive, by the aid of that theological ladder which jacob in his vision saw ascending from earth to heaven called jacob's ladder, the three principal rounds of which are called faith, hope and charity. the greatest of these is charity, because our faith may be lost in sight, hope ends in fruition, but charity extends beyond the grave through the boundless realms of eternity. furniture of a lodge. the holy bible, the square and the compasses. the holy bible we dedicate to god, the square to the master and the compasses to the cra

ple, or more solid foundation; nor were ever more excellent rules and useful maxims laid down, than are inculcated in the several masonic lectures. the greatest and best of men in all ages have been encouragers and promoters of the art, and have never deemed it derogatory from their dignity to level themselves with the fraternity, extend their privileges, and patronize their assemblies. there are three great duties, which, as a mason, you are charged to inculcate to god, your neighbor, and yourself. to god, in never maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (12 of 76 [11/22/1999 11:51:55 am] mentioning his name but with that reverential awe which is due from a creature to his creator; to implore his aid in all your laudable undertakings, and to esteem him as the c

th me nothing. charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. and now abideth faith, hope and charity, these three; but the greatest of these is charity. the following hymn may be used in place of the lesson: musicshirland. i. had i the gift of tongues, great god, without thy grace, my loudest words, my loftiest songs, would be but sounding brass. ii. though thou shouldst give me skill, bach mystery to explain; without a heart to do thy will, iii. had i such faith in god, as mountains to remove, maine ma

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

reation of a human body. at one time man was bi-sexual, male-female, and therefore each was able to propagate his species without assistance from anyone else. but one-half of the creative force has been temporarily diverted upwards to build a brain and larynx in order to enable him sometime to create by his own mind, to form thoughts and speak the word of power that shall make his thoughts flesh. three great creative hierarchies were particularly concerned in bringing about this change: the angels from the moon, the mercurians, and the lucifer spirits from mars. the alchemists connected the angels from the moon, which rules the saline tides, with the element salt, the lucifer spirits from mars with the element sulphur, and the mercurians with the metal mercury. they used this symbolic pres

hen they are in their soul bodies, and how to pass through the nine strata of the earth. it is said that jesus was the son of a carpenter, but the greek word is tekton, and means builder; arche is the greek name of primordial matter. it is also said that jesus was a carpenter (tekton) himself. it is true, he was a tekton, builder or mason, a son of god, the grand archetekton. at the age of thirty-three, when he had taken the three-times-three (9) degrees of mystic masonry, he descended to the center of the earth. so does every other tekton, mason or phree messen (child of light) as the egyptian called such, descend through the nine arch-like strata of the earth. we shall find at the time of the first advent of christ both hiram abiff, the son of cain, and solomon, the son of seth, reborn t

how he did the wrong things which he would not do, and omitted good deed which he aspired so ardently to perform. nor will the struggle ever cease for the mystic mason until he has learned to build the temple made without hands, which is not completed until he has come to the eighteenth (1 plus 8) degree, which is the degree of the rose croix. this is the ultimate of the thirty-third degree, for three times three are nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there to receive the "well done, thou good and faithful servant, enter

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

th are therefore provided with a means of purging from themselves the curse of selfishness; while the sons of cain were given the emblem of the rose and the cross to teach them to work faithfully to make the molten sea, the philosopher's stone, and to find the new word which shall admit them to the kingdom, for they believe more in works than in faith. the accompanying chart shows graphically the three ages mentioned in this article (1) the first age, when each human being was a complete creative unit, male-female, double sexed, and ruled by one hierarch, melchisedec, who filled a dual office as king and priest (2) the second age, when the division of the race into men and women, evolution under human and superhuman rulers- lemurian epoch atlantean& aryan epochs new galilee- humanity was d

FREEMASONS SATANISM AND SYMBOLISM

light-bearer. however when you understand the esoteric explanation from doc marquis, your understanding clears up completely. the apocalypse is identified first by pike as being the book of revelation written by the apostle john. pike then states that similar books from other religions are just as 'inspired' as revelation, mentioning plato, philo, the sephar yezirah, and the sohar. pike says all three of these books- apocalypse [revelation, the sephar yezirah, and the sohar, are all identically "inspired" and since the last two books are of non-christian faiths, albert pike is saying that the contents of revelation are no big deal. therefore, it is no big deal that the book of revelation denigrates the "pomp and works" of satan, since the god of that book is known to hate satan. pike then

oks- apocalypse [revelation, the sephar yezirah, and the sohar, are all identically "inspired" and since the last two books are of non-christian faiths, albert pike is saying that the contents of revelation are no big deal. therefore, it is no big deal that the book of revelation denigrates the "pomp and works" of satan, since the god of that book is known to hate satan. pike then says that these three books "are the completest embodiment of occultism [ibid] now, we understand that pike views the god of the apocalypse as being the opposite but equal to satan just as typical occultists believe and teach! secondly, doc marquis provides the esoteric, occultic, explanation. pike is also saying in this sentence that, in the previous 18 degrees, masons believed that god was the light-bearer, but

phics/home.htm the women's division of freemasonry; eastern star (above right) is based upon the "evil satan" star, the goats head of mendes. this is one of the infernal names of satan within satanism. in looking at the eastern star goatshead (above right, the star itself is a goatshead, and the star in the middle is a plain goatshead, which is within an inverted pentacle. in one symbol there are three instances of inverted pentagrams. so, just how important is the pentagram to the satanist? listen to the witch of salem, massachusetts, laura cabot, on this question. in her book, power of the witch: the earth, the moon, and the magical path to enlightenment, 1989, p. 90, cabot says "it really isn't that difficult to distinguish the craft from satanism. witches wear the pentacle with the poi

y enlightened spiritually. the final step which is the eighth step, is the sex act. notice that the very center of this symbol is a very small circle. this symbol is the ultimate female sexual representation. probably the most famous of all obelisks in the world, is the washington monument. it is believed that the spirit of the egyptian sun god, ra, resides within the obelisk, and they pray to it three t imes daily, if possible, and facing east. the obelisk is the most recognized of all phallic symbols. the sex act between male and female is represented by an obelisk within a circle. the washington monument sits within a circle. freemasonry planned, designed, and created the w ashington monument. the obelisk is greatly revered in masonry, as a quick tour of any cemetery in new england will

thor is part of the pagan trinity in scandinavia [pike, morals and dogma, p. 552; also w.l. wilmshurst, the masonic initiation, trismegistus press, 1980, p. 92] however, albert pike makes identification of thor very easy for us, as he states, on page 15 of morals and dogma, that thor is another name for sirius, the blazing star or the pentagram. now you can see why this masonic web site depicted three different types of gavels in the familiar pentagram, above right. however, on page 381, pike also tells us that thor was the sun, the egyptian osiris, and kneph, the phoenician bel or baal. the bible tells us that worshipping baal is identical to worshipping the devil [1 kings 16:30-33, 22:53; 2 kings 17:16] god condemned baal worship, slaughtered the priests of baal, and finally abolished i

FULL MOON RITUALS

hen noticing that, while grove and castle appear solidly limned, the lithons about him possess a certain transparent quality, deer turns to each of the quarters, contemplating the wise words inscribed upon each of the quarter stones, and returns to his song. had anyone else been afoot, they might have noticed antlers- outlined in a faint bluish light, upon deer's forehead as he made his way first three turns out then three back in the spiral. each stone he pauses to touch, to hug, to kiss. and each stone becomes limned in the same faint blue light as his antlers before acquiring more of an air of solidity. back at the central stone, deer climbs upon it and drops to his right knee, both hands clasped upon his left. still deer sings- of hills and sky, grove and stones, lake and castle- endin

carielle had taken her place in circle, and felt the energies begin to rise as deer raised the circle. her heart pounded in time with boudica's song as she called north, and she smiled as boudica spiraled back to her place in the circle. with dancing feet, carielle moves to the altar and takes up the incense. gracefully, she steps quickly to the east point and raises the incense up, spiraling it three times. as the incense smoke curls upward, carielle calls "ancient ones of the east, element of air, keepers of the ancient wisdoms, of intellect and beauty, first breath and last, we welcome you to our rite! be with us now" slowly, the wind picks up, barely noticeable at first. spiraling 'round, the wind causes carielle's red hair to brush and dance against her face, and she smiles as she he

eer moves towards boudi and- still grinning mischievously- applies a mighty bear hug before presenting her with, circa 1950, a pair of black editor's garters and matching visor "wear these in good health, and for a modicum of fun. and keep up the grand work you and imajicka undertook with the wiccan pagan times, no matter in what venue it occurs. from my heart to yours, a thousand thank you's for three wonderful years of information" another hug, with a whispered one for imajicka as well, and deer returns to his place in the circle. he waits until. boudica laughs at red deer as she puts the garters in a pouch. she thinks to herself "what an odd way to get your garter" she approaches the altar, and lays upon it an orange from her pouch. a bit of sunshine to balance the grey weather she's be

FULLER J F C SECRET WISDOM OF THE QABALAH

volution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a myst

as the seventeenth century, when leibnitz published in the acta eruditorum of leipzig his scheme of differential calculus, he did so in such a way as to hide both the method and object from the uninitiated. newton did the same with his invention of infinite series; and algebra, as far as it was understood by the arabians, was, as a secret, known to and hidden by certain italian mathematicians for three hundred years. the jewish secret doctrines the world is a mystery, and mysteries are dangerous to the uninitiated: here are two facts which would seem to be uncontradictable; for divulgence has invariably led to active discontent, caused by a loss of balance between the spiritual and the mundane. like all other peoples, the jews realized this, and long before the qabalah was known as an occu

ne man secret wisdom of the qabalah page 20 as man is a duality in unity, so also is the garden of eden. there is the heavenly eden to which there is no human approach, and the earthly eden which is approached by thirty-two paths- the 22 letters and 10 numerals. no one knows the earthly eden but the little face [the seven lower sephiroth, and no one knows the heavenly eden but the great face [the three supernal sephiroth. should the upper eye [kether] cease looking into the lower eye [malkuth, the world would perish. 36 thus does this unvarying idea of balance run on. gthe union of man with god h, says saint theresa, gis nothing but the reunion of two bodies which have been separated but are always one. h the connecting link is the power of will, which is neither good nor evil, but a power

at are made, even his eternal power and godhead. h 41 and again: gfor in him we live, and move, and have our being; as certain also of your own poets have said, for we are also his offspring. h 42 but of all philosophies the closest-allied are those of the vedanta and of lao-tze. the indian system is a trinity in unity, the ineffable, incomprehensible brahm becoming apparent in the trimurti (tri= three and murti= bodies, brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one pro

brama, vishnu, and siva- creation, preservation, and destruction. the atman is reality, and the apparent world is maya, or illusion. man within him possesses an atman, or soul, which can only attain to reality through absorption by the atman or over-soul. this absorption is effected through meditation. taoism is in idea even more closely related. gtao produced one, one produced two, two produced three, and three produced all things. h what, then, is tao? there was a time when heaven and earth did not exist, but only an unlimited space in which reigned absolute immobility. all the visible things and all that which possesses existence were born in that space from a powerful principle, which existed by itself, and from itself developed itself, and which made the heavens revolve and preserved

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

for the welfare of others--a character which had its root in maternal affection--conscience and the moral sense were evolved. while the moral law and the conscience may not be accounted as in any sense the result of man's ideas concerning the unknowable, neither can the errors and weaknesses developed in human nature be regarded as the result of religion. although the sexual excesses which during three or four thousand years were practiced as sacred rites, and treated as part and parcel of religion in various parts of the world, have had the effect to stimulate and strengthen the animal nature in man, yet these rites may not be accounted as the primary cause of the supremacy of the lower nature over the higher faculties. on the contrary, the impulse which has been termed religion, with all

, and although having stood thus in solitary desolation for some 1500 years, yet there it still grows, and is worshipped and deeply revered by more millions of our race than any other god, prophet, or idol, which the world has ever seen"[7 [7] rivers of life, vol. i, p. 35. this tree is sacred to sakyu mooni, is 2200 years old, and is said to be a slip from a tree planted by bood gaya, one of the three former buddhas who, like sakyu mooni, visited ceylon. under the parent of this tree the great prophet reposed after he had attained perfect rest, or after he had overcome the flesh and become buddha. it was under a bo tree that mai, queen of heaven, brought him forth, and, in fact, very many of the most important incidents of his life are closely connected with this sacred emblem. in an allu

power, it has never been wholly eliminated from the god-idea of mankind. bryant produces numberless etymological proofs to establish the fact that all the early names of the deity were derived or compounded from some word which originally meant the sun. max muller says that surya was the sun as shining in the sky. savitri was the sun as bringing light and life. vishnu was the sun as striding with three steps across the sky, etc. inman, whose etymological researches have given him considerable prominence as a sanskrit and hebrew scholar, says that ra, ilos, helos, bil, baal, al, allah, and elohim were names given to the sun as representative of the creator. we are assured by godfrey higgins that brahme is the sun the same as surya. brahma sprang from the navel of brahme. faber in his pagan

to the fact that the creator once comprehended the forces of nature, which by an older race were worshipped as female. chapter iv. the dual god of the ancients a trinity also. although the god of the most ancient people was a dual unity, in later ages it came to be worshipped as a trinity. when mankind began to speculate on the origin of the life principle, they came to worship their deity in its three capacities as creator, preserver, and destroyer or regenerator, each of which was female and male. we have observed that, according to higgins, when this trinity was spoken of collectively, it was called after the feminine plural. by the various writers who have dealt with this subject during the last century, much surprise has been manifested over the fact that for untold ages the people of

the various writers who have dealt with this subject during the last century, much surprise has been manifested over the fact that for untold ages the people of the earth have worshipped a trinity. forster, in his sketches of hindoo mythology, says "one circumstance which forcibly struck my attention was the hindoo belief of a trinity" maurice, in his indian antiquities, observes that the idea of three persons in the deity was diffused amongst all the nations of the earth, in regions as distant as japan and peru, that it was memorially acknowledged throughout the whole extent of egypt and india "flourishing with equal vigor amidst the snowy mountains of thibet, and the vast deserts of siberia" the idea of a trinity is supposed to have been first elaborated on the banks of the indus, whence

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

of the united grand lodge of england.ihave been similarly helped by the staff of the british library (referencedivision) and of the library of the warburg institute. i must also thankthemany correspondentswhohave provided mewithsuggestions, clues, and obscure titbits of information during the time of my quest.butabove all my thanks are due to ellic howe, lewis richter, and the revd kevin tingay: three friends and colleagueswhofor the past fifteen years have aided and abetted me far beyond the call ofdutyin my pursuit of waite and all his works.lowethema debt that cannot easily be repaid. lastlyimust thank my wife,whohas livedwithwaite for as long as she has livedwithhisbiographer-andhas yet contrived to tolerate us both.r.a. g ilber tbristol,february1987introductionwritingto his friend lo

biography, arguing that'mybusinessthroughout[is]withthe lineage of the soul, rather thanwithearthly generations' andthat'things external signify little enough ,except as they help or hinder the inward life'[sly,pp.14, 35.)on8december1810a francis lovell ofstpancras married elizabeth ottley at st george's, hanover square" and' this may well have been the first marriage of emma's father.mrlovellhad three children by his first wife: a son, francis,whobecame a physician, andtwodaughters: eliza,whomarried amrgordon, and mary ann,whoemigrated to australia. by1820he had remarried and proceeded to add six more children to his household in sloanestreet.ofthe three sons of the second marriage george, the eldest 'is a name only, while the second, william, was described by waite as living 'quietly til

y price in herownhome circle. waite remembered his aunt by her absence:'duringall the years of my childhood she never crossedourthreshold, nor was my mother invited to enter their sacred precincts,(sly,p.41).theyoungest sister,julia, was lesshostile. she had married the 'fine-looking, open-handed, roystering frederick firth',buthe too deserted his wife and went to america, leaving her to bring up three children alone. eventually he returned,butaunt julia refused to see him 'having formed other arrangements for herself and the little ones'(sly,p.18).perhaps her unlucky experienceofmarriage madehermore sympathetic towards her sister, for waite recalled occasionalvisits, more especially after1872when his mother moved to bayswaterand he had reached an age at which the fact that his cousins wer

les's college, a catholic boys' school housed atthattime in a tall building adjoiningthechurchofstmaryoftheangels.thecollege had been founded in 1863 by cardinalmanning'snephew,william,and by 1870 ithadgained a considerable academicreputationwhileendeavouring'tobringeducationwithinthereachofallwhodesire asoundandhighcourseofinstructionfor their sons at a moderate cost. waite claimed to have spent three years as a day-boyatst charles's college,buthe doesnotappear ontheclass listsuntil1872, andalthoughhis name is ontheregister for january and february 1873 there is no recordofhis attendanceorprogressduringthatterm(it was probably at thistimethathe 'fell illwithscarlet fever).hewouldalsothenhave reached fifteen yearsofage, andthusbecome a seniorstudentwitha consequent increase in school fees

certainly father raweswhoencouraged waite in his earliest literary efforts andwho,perhaps, suggested tohim.thathe had a vocation tothepriesthood. waite unquestionably feltdrawntotheideaofpriesthood. in an interview in 1896 he described himself as having been'intendedforthepriesthood, and in later life he saw his role in his fellowshipoftherosycross as pre-eminentlythatofa priest;butin adolescence three factors heldhimback.onewas his endemic self-distrust('morethanall it wasthedreadful narrowness in all my waysoflifethatkept.mestunted, alikewithinandwithout')and almost constant illness;thesecond was a gradual lossoffaith; andthethird(thoughhe wasnotconsciousofituntilmuchlater in life)-anabhorrenceoftheideaofcelibacy. occasionally, however, he did make half-hearted forays towards a vocation

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

on alone to damascus, and to the sanctuary ofmountcarmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries thefoundationdoctrinesoftheir religion and philosophy, and their artsofmedicine; and he at last settled down in south germany about the year1413.after several years spent in the studyofthe knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who, it was noted, was not a german) and1.0.,and instructed them fully in the precious resultsofhis travels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and built the house called'domussancti spiritus

full enlightenment, or more complete confusion, is advised to seekitout in the pages of israel regardie's compre255 hensive study. by march 1890, after countless aeons on the astral planes and two years in the real world, all opposition was routed and the hermetic order of the golden dawn ruled supreme over a bandofsome seventy-eight rosicrucians scattered about the country and gathered into its three temples.thesiting of these temples indicates the order's dependence upon the s.rj.a. for a con255 tinuing supply of members. isis-urania in london was, of course, the hub of the rosicrucian universe and held fifty-five members in its orbit, while osiris at weston-super-mare claimed eight and horus at bradford thirteen, including one woman. bradford contained numerous freemasons from the york

any active theosophists; but weston-super255 mare owed its temple solely to the enthusiasm of its borough treasurer, benjamin cox, an ardent occultist who was active in the rosicrucian society's bristol college and managed to draw half-a-dozen of his fellow freemasons into the golden dawn's seaside temple. it was never a great success, and when cox died in1895his temple died with him. each of the three temples was organized on the same prin255 ciples, having the same hierarachical structure and working iden255 tical rituals.therituals were those devised by mathers, on the basis of westcott's cipher manuscript, for the0260::0260neophyte grade and for the successive grades of zelator(1260=10260),theoricus(2260=9260),practicus<30=80)and philosophus(4260=t),which were the only grades given in

rking iden255 tical rituals.therituals were those devised by mathers, on the basis of westcott's cipher manuscript, for the0260::0260neophyte grade and for the successive grades of zelator(1260=10260),theoricus(2260=9260),practicus<30=80)and philosophus(4260=t),which were the only grades given in the manuscript. these five constituted the whole of the first order grades and to them westcott added three more for the secondorder-adeptusminor(so=6260, adeptus majorw=5260)and adeptus exemptus (7260",o)_and a further three for the secret chiefs of the third order who dwelt solely on the astral plane: magister templi (8260=3260),magus(9260=2260)and ipsissimus(10260=i .all save the highest were drawn directly from the structure of the s.r.i.a. and indirectly from the eighteenth-century german mas

he death and resurrection of christian rosenkreuz, involving the symbolic crucifixion of the candidate and the rising of the chief adept from the tomb, or pastos, within the seven-sided vault that was central to the ritual. both vault and tomb were intricately painted with a multitude of occult symbols, all in their correct colours, and the candidate received instruction in their meaning from the three adepts who initiated him.theeffect on candidates must have been overwhelming; even the normally cynical waite was impressed:'itcould not be denied that the culminating grade, as the system was then developed, had the root-matter of a greater scheme than had ever dawned in the consciousnessofany makerofmasonic degrees under any grand lodge or chapter, con255 clave or preceptory, in the whole

GILBERT THE MAGICAL MASON

inous a literature, we must remember that the era 1600-1700 was far different from the age in which we live.theprinting press, although available to the few and rich, was still a rarity, and the daily newspaper had not been thought of. certainly no book that has been printed within the last fifty years has created one tithe of the flutter, in the world of the learned, that was caused bythisthirty-three pagelatinpamphlet, published in germany in 1614.thereformation, we must remember, had just become an accomplished fact; it was a sweeping change that had affected a vast tract of semi-civilised country, and perhaps some explan255 ation of the outcry against rosy cross was a form of protest against another possible attempt at the conversion of men, like the reformation of catholicism which ha

is jugum.theyoke of the law.3.libertasevangelii.theliberty of the doctrine.4.deigloriaintacta.theunsullied glory divine.thisis all clear and bright, as also the seventh sideandthe two heptagoni, so we kneeled altogether down, and gave thanks to the sole wise, sole mighty, and sole eternal god,whohath taught us morethanallmen'swit could have foundout,praised be his holy name.thevault was parted in three parts: theupperpartor ceiling, the wall or side, the ground or floor.oftheupperpart,you shall understand no more of it, at this time,butthatit was divided according to the seven sides in the triangle, which was in the bright centre;butwhat therein is contained, you shall (god willing (that are desirous ofoursociety) behold the same with your own eyes,butevery side or wall ispartedintotensqua

e lived more than a century, and passed away, not of disease, but at the call of god; away from the embrace and last kiss of his brethren, and so returned to divinity.'hewas a beloved father, a very dear brother, a most faithful teacher, and the most enduring friend.'helies concealed here for 120 years' underneath this inscription there were five signatures of mem255 bers of the first circle, and three of the second circle.'i am not of those who scoff at all that seems at first sight improbable, and to me this does seem a very impressive narrative. many of you as theosophists must see nothing wildly improbable about it; and it may seem to you within the range of things possible;butiadmit that the truth of the narrative is not proven. no person as an entire outsider has ever seen this embal

n alone to damascus, and to the sanctuary of mount carmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries the doctrines of their religion and philosophy, and their arts of medicine; and he at last settled down in south germany about the year 1413. after several years spent in the study of the knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who it was noted was not a german) and1.0.,and instructed them fully in the precious results of his travels, and so these four fratres founded the 'fraternity of the rose and cross. they made a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rota mundi and protheus; they also designed and built the house called 'domus sancti s

e. i may say that the original rosicrucian declarations, thefamaand theconfessioof the society first printed in germany in 1616, were not printed in english in england until 1652 in the translation by eugenius philalethes, that is thomas vaughan, a famous hermetic scholar and alchemist. fludd's apology for the society of the rose and cross, his work in which is our chief interest, is divided into three parts, the first on mystic characters, the science and art of magic, and of the cabala; the second on the impediments to the study of the ancient sciences; and the third on the secrets of nature. the different chapters have for headings, certain mottoes taken from the old german worktheconfessionof the fratemity of the rose andcross.his declared purpose was, he wrote 'to protect the purity a

GILBERT THE SORCERER AND HIS APPRENTICE

from father. to son, without interruption, and without any use of letters; fortowrite them down is what they are by no means permitted to do..there is another cabbala, called artificial, which consists in searching for abstruse and mysterious significationsofaword in scripture, from whence they borrow certain explana255 tions,by combining the letters which compose it; this cabbala is divided into three kinds, the gematrie, the notaricon, and the temura or themura. the first whereof consists in taking16 the sorcererand his apprenticethe letters of a hebrew word for cyphers or arithmetical numbers, and explaining every word by the arithmetical value of the letters whereof it is composed. the second sort of cabbala, called notaricon, consists in taking every particular letter of a word for an

over the four elements of air, fire, water and earth; or as the teaching of occultism would say, over air, fire, water, andtheir synthesis;and, therefore, are their robes of the 2673 primary colours, one the flame redoffire, the second the blue of water, the third the luminous yellow of air, and that of the fourth is black, signifying the earth; and which colour is obtained by the mixture of the three others. but the candidate is clad in the white robe, to point out to him that he should not be led aside by the attraction of the elements, but that he should steadfastly follow that path of spiritual purity which alone willleadhimto the divine light. now astrology points out that the signs of the zodiac partake of the nature of the elements, and that the four most important periods in the y

emic process may be said to consist in the purging and purifying of malkuth. 6. in the formation of planetary talismans the astrologic position and power of the planets signifying the matter should be considered, well-dignified and aspected for good;ill-theazoth lecture 31m.dignified and aspected for evil. 7.rhain,thenegative,c'j'lorhainsoph,the limitless"'hcjloamsophaur,the limitlesslightare the three veils of the negative existence depending back from kether.8.arikhanpin,that is macroprosopus, or the vast faceor.countenance is a titleofkether.itis connected with the negativethroughantiqyomin,theancientof days, and the vast countenance is conformed into abba the supernal father and aima, the supernal mother. 9.abba, the supernal father, is referred to chokmah;the supernal mother is referr

econciliation betweeneandc'.42. this diagram (see below) represents the trinity operating through the sephiroth and reflected downwards in the four triangles of the elements. air is reflected from kether through tiphereth unto yesod, water is reflected from binah through chesed to hod, fire is reflected from chokmah through geburah into netzach. while malkuth is earth, the receptacle of the other three. 43. in the hegemon's badge on the tree of life, the cross embraces tiphereth, netzach, hod and yesod, and rests on malkuth. also the calvary cross of six squares refers to the six sephiroth of microprosopus, the sun and forms the cube opened out.38 thesorcererand his apprentice44. the symbol of venus on the tree of life embraces the whole of the sephiroth and is therefore the fitting symbol

ms drawn from the geomantic figures is to take those yielded by the figures under the planet required, and to place them at the opposite ends of the 8 radii of a wheel as shewn. occasionally also a square of any convenient number of apartments may be substituted for the wheel.theazoth lecture3946. these are the geomantic figures arranged in planetary attributioninthe tree of life. brepresents the three supernal sephiroth summed upinbinah, while caput and cauda draconis are referred to malkuth.[official publicationofthea:.0..copied from mathers' msbyj.w..brodie-innes,c.1910.)5.twelve signs and twelve tribesthetwelve tribes are thus attributed to the twelve zodiacal signs:[aries]'y'gad[taurus]c$ephraim[gemini]iimanasseh[cancer]l2z5issachar[leo]stjudah[virgo]tij1naphtali[libra==asher[scorpio]

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

other nabobs were presumably those named in an undated memorandum sent to a canadian mason, george c. longley our present grand secretary of blue masonry, of n.y. state, took the degrees by dispensation. so did robert macoy, dan sickels and john sheville, all 33 men, and within a few weeks of each other. these high masons care but little for the whole ceremony, so i initiated them by putting the three degrees of our order into the form of a lecture, and giving them the signs, words, grips, etc. at successive stages of the ceremony24[24. as with the pike episode this is probably pure invention on beswick s part, but the rite did have a few real members at this time, two of whom beswick mentioned in a subsequent letter to stuart. of one of them, a mr. royle, beswick wrote that, he is a well

supreme grand senior warden. and by o. n. c. schach as supreme grand junior warden. we can thus be certain that in the real world the swedenborgian rite had at least six members in the united states of america although five of them were active for no more than two years. the swedenborgian rite in canada when beswick moved to strathroy in 1876 his rite had been established in canada for more than three years. the first approach to beswick had been made early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at mai

e early in 1872 although whether by longley or by col. mcleod moore is not clear resulting in the charter of 3 june, but there had been only ten petitioners whereas beswick insisted on twelve charter members each of whom was to pay him $20 (for the names, see the appendix. thus the grand lodge and temple of canada, with its headquarters at maitland, ontario, was not finally set up until 1873. the three principal officers, who retained their ranks ad vitam, were william james bury mcleod moore, m.w. supreme grand master: thomas douglas harington, r.w. supreme grand senior warden; and george canning longley, r.w. supreme grand junior warden. all three were active in almost every masonic degree that was worked in canada, but whether they were ever 26[26] memorandum to longley, quote in voorhi

.w. holmes, v.w. supreme grand junior deacon 35[35] brockbank to yarker, 31 january 1887. the letter is in the library of ugle g. turner, v.w. supreme grand pursuivant benjamin cox, v.w. supreme assistant grand pursuivant. at this stage these eleven brethren apparently comprised the entire membership, but more were soon recruited which was just as well since, in theory, the rite already possessed three lodges. from myth to reality the growth of the rite the first two lodges (strictly speaking they were styled lodge and temple, but for convenience i shall describe them simply as lodges, emmanuel no. 1 and egyptian no. 2, were warranted on 13 january 1877, while the third lodge, st. john s no. 3, did not receive its warrant until 6 february. they were to meet, respectively, at bristol, manch

ing of the breast jewel (described in the fundamental constitutions as the central part a carbuncle, set and radiated with gold in the form of a sun, with the name of the deity upon the face of the carbuncle in hebrew letters in gold. above, from a bar, are the compasses, and the suspender has the name and rank of the wearer engraved. in america, suspended from the sun is a porchway approached by three steps of gold, a division in the center, the porch and division being formed of triangular dropping links of red, blue, and green stones, but both he and irwin found difficulty in having it made. the jewels were eventually manufactured: probably at first by edward stillwell& son of london, who advertised regularly in the kneph, and later by p. vaughton r sons of birmingham, who sent a sample

GILBERT R A THE MASONIC CAREER OF A

e order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, a

fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas

irst contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not understanding it88[88, the occult press enthused over it, and the masonic press approved of it and commanded it to its readers. w. l. wilmshurst produced reviews in all three categories, for the bookman, the occult review and the freemason, all being favourable. this can only be presumed in the case of the occult review, for wilmshurst there achieved the almost impossible feat of writing in a style at once more verbose and more incomprehensible than waite at his 85[85] ibid, 18 october 1902 86[86] slt, p. 179 87[87] slt, p. 178 88[88] e.g. the saturday review, 18

nvenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 july waite had assembled 'over 200 pp. of rough materials collected from old ms. sources in three days'97[97. by boxing day his rough notes had risen to 1,000 pages; three months later they were in rough alphabetical order and, by december 1918, he had completed over 500 pages of his final draft. throughout 1919 he was involved in complicated discussions with shirley and with the printers, brendons of plymouth, over the layout of the rapidly-expanding book, over its illustrations and ove

etic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitled 'some deeper aspects of masonic symbolism, was reprinted and used as a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. ba

GLOBAL FREEMASONRY

e establishment of an advanced civilization: masonry's positive principles are necessary and sufficient for the establishment of an advanced civilization. they are -the acceptance that the impersonal god (the great architect of the universe) is evolution itself -the rejection of the belief in revelation, mysticism and empty beliefs -the superiority of rational humanism and labor. the first of the three articles above entails the rejection of the existence of god (masons do not believe in god, but in the great architect of the universe, and the above quotation shows that with this term, they mean evolution) the second article rejects revelation from god and religious knowledge based on it (isindag himself defines this as "empty beliefs) and the third article exalts humanism and the humanist

ises the societies that were the origin of masonry, and claims they kept themselves hidden to protect themselves from "ignorant people" if we can leave aside this subjective claim for a moment, we can understand from the quotation above that masonry is a present-day representation of societies that were founded in the ancient pagan civilizations of ancient egypt, ancient greece and rome. of these three civilizations, the oldest is egypt; it is possible, therefore, to say that the main source of masonry is ancient egypt (we saw earlier that basic connection between this pagan tradition and modern masons is the templars) it is necessary to recall at this point that ancient egypt was one of the most referred to examples of a godless system as revealed by god in the qur'an. it is the true arch

was to find light. to exalt hidden light in a much more vivid and powerful way .as we masons are trying to construct the temple of solomon, so did the ancient egyptians try to build ehram, or the house of light. the ceremonies performed in the temples of ancient egypt were divided into several degrees. these degrees had two sections, small and great. the small degree was divided into one, two and three; after these the great degrees began.64 it can be seen from this that the "light" which the pharaohs of ancient egypt and masons search for is the same. this can also be interpreted as suggesting that masonry is a modern representative of the philosophy of the egyptian pharaohs. the nature of this philosophy is revealed by god in the qur'an in the judgment he passed over pharaoh and his peop

time. therefore the six-pointed star is a seal of a prophet, a sacred symbol. but, masons have a different conception. they do not accept the sixpointed star as a symbol of the prophet solomon, but as a symbol of ancient egyptian paganism. an article in mimar sinan entitled "allegory and symbols in our rituals" relates a number of interesting facts about this matter: an equilateral triangle with three points equidistant from one another show that these values are equivalent. this symbol adopted by the masons is known as the star of david; it is a hexagram formed by the imposition of one equilateral triangle on another. today it is known as the symbol of judaism and appears on the flag of israel. but actually, the origin of this symbol is in ancient egypt .this emblem was first created by

and are dispersed into atoms. that is, we have come from matter and energy and we will return to matter and energy. plants make use of our atoms, and all living things including us make use of plants. everything is made of the same substance. but because our brains are most highly evolved of all animals, consciousness appeared. if we look at the results of experimental psychology, we see that our three-fold psychic experience of emotion-mind-will is the result of the balanced functioning of the cells in the brain's cortex and hormones positivist science accepts that nothing came into existence from nothing, and nothing will be destroyed. as a result, it can be concluded that human beings feel grateful and obliged to no power. the universe is a totality of energy with no beginning or end. e

GNOSTIC CATECHISM

e order as soror sapiens dominabitur astris; each member was obliged to take a pious motto, usually in latin) who gave westcott authority from the german centre of the order to found a temple in london, to be known by the name of isis urania. the hierarchical structure of the golden dawn and its system of grades paralleled those of the s.r.i.a- which was scarcely to be wondered at, given that all three founders were prominent members of the s.r.i.a- and were derived ultimately from the eighteenthcentury german order of the golden and rosy cross. the grades and their symbolism were far from secret as they had been printed in 1877 as 'two tables illustrative of rosicrucian philosophy' in kenneth mackenzie's royal masonic cyclopaedia21[21. waite was certainly aware of the order's existence, a

fratres et sorores; for on this ground it is just to say that no breath of scandal ever arose in the g'.d. during all that period. it was a question of things which had an equivocal legal aspect and in which leading members of the order should not have been concerned, had 1 been informed accurately, as there seems no doubt that i was'24[24. his scruples were eventually overcome however and, after three years, during which time he issued a series of alchemical translations and edited an occult journal entitled the unknown world, he rejoined the golden dawn on 17 february 1896, although he was not to enter the second order, the ordo rosae rubeae et aureae crucis25[25, until march 1899. waite's account of his return is inaccurate; he states that he was urged to rejoin by ralph palmer-thomas

irst contribution to masonic literature'87[87. it also set out in exhaustive detail his theory of the secret tradition and it was this that brought him a host of favourable reviews. the non-masonic press praised the book while not understanding it88[88, the occult press enthused over it, and the masonic press approved of it and commanded it to its readers. w. l. wilmshurst produced reviews in all three categories, for the bookman, the occult review and the freemason, all being favourable. this can only be presumed in the case of the occult review, for wilmshurst there achieved the almost impossible feat of writing in a style at once more verbose and more incomprehensible than waite at his 85[85] ibid, 18 october 1902 86[86] slt, p. 179 87[87] slt, p. 178 88[88] e.g. the saturday review, 18

nvenient form in which to introduce a multitude of personal views and standpoints' 95[95. accordingly, in may 1917 he went to see ralph shirley, who owned the publishing house of rider& co, and 'proposed by inspiration a great new masonic encyclopaedia'96[96. a draft agreement was drawn up in june and by 3 july waite had assembled 'over 200 pp. of rough materials collected from old ms. sources in three days'97[97. by boxing day his rough notes had risen to 1,000 pages; three months later they were in rough alphabetical order and, by december 1918, he had completed over 500 pages of his final draft. throughout 1919 he was involved in complicated discussions with shirley and with the printers, brendons of plymouth, over the layout of the rapidly-expanding book, over its illustrations and ove

etic and critical, the soul of a poet, and a patience as untiring as it is rewarding; qualities rare indeed, and still more rarely blended'109[109. fort newton was also editor of the american masonic journal the builder, and, given that he saw waite in such a fight, it is not surprising that he should reprint waite's review and asked him to contribute to its columns. waite's first contribution, a three part study entitled 'some deeper aspects of masonic symbolism, was reprinted and used as a set lecture in a reading course for lodges in iowa and, as a copy of the builders was given to every newly-made mason under the 105[105] twelve of the rituals were printed in 1916 and 1917. many of them are in the library of the united grand lodge of england. 106[106] the five were waite himself, g. ba

GNOSTIC HANDBOOK

chapter two: the great chain of being the gnostic handbook page 14 and marvel at their characteristics. however, due to our own limitations we cannot conceptualise that someone or something may be moving them "flatland. to the inhabitants of space in general and h.c. in particular this work is dedicated by a humble native of flatland in the hope that even as he was initiated into the mysteries of three dimensions having been previously conversant with only two so the citizens of that celestial region may aspire yet higher and higher to the secrets of four five or even six dimensions thereby contributing to the enlargement of the imagination and the possible development of that most and excellent gift of modesty among the superior races of solid humanity preface to flatland if we for a mome

f hypostasis or emanations which make up the great chain of being. below en is the nous or "gods thought" in which exist the platonic forms of archetypes. from nous emanates soul (psyche, and then psyche emanates the world soul and individual souls. the world soul has higher and lower natures, one of which is the archetype of nature, physis. it is from physis that the material world emanates. the three primary emanations of en, nous and psyche form the nexus of plotinus' system. in terms of our characterises, this model includes the indescribable one (1st c, protos theos, nous and psyche (2nd c, platonic archetypes (3rd c, the world as emanated by psyche (4th c, while the underworld is hidden within nature which has its own consciousness (physis. this dualism between the spiritual and phys

from greek rather than archaic jewish mystical sources. while the kabbalah is of course overlaid with imagery of old testament, jewish, christian (and sometimes gnostic) layers, it is primarily a greek neo platonic model. the tree starts with nothing, the great void or emptiness behind all things, this is known as ain (1st c) ain at various cycles moves through transformative stages and manifests three principles (2nd c) kether the divine will chokmah the logos binah sophia (saturn) we have deliberately chosen gnostic names here to prepare you for there use in our gnostic model of the universe as presented in the next chapter. chokmah and binah also form the polarity of male and female principles which give birth to the rest of the tree of life (they could also be easily related to the fir

ys of power i learned from bolthorn, bestla's father odin in the havamal yggdrasil is a prime example of the organic model of the great chain of being. in the elder edda yggdrasil is identified as a sacred ash tree, it becomes obvious that this is no ordinary tree but a tree which glyphs the worlds and which encompasses many strata's of reality. in the grimnismal yggddrasil is described as having three great roots, one lies under hel, the realm of the dead, under another dwell the giants and under the third live human beings. a squirrel runs along its branches, an eagle nets in its crown, four deer browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd)

browse on its branches and a dragon gnaws at its roots. in the volupsa the sacred ash is described as very tall, always green and moist, the source of dew and as having the well of destiny (urd) as its roots. at ragnorak, the" towering ash trembles, and the world tree howls" the ash is of all the trees the biggest and the best. its branches spread out over all the world and extend across the sky. three of the tree's roots support it and extend very, very far. one is among the aesir, the second among the frost giants, where ginnungagap once was. the third extends over niflheim and under that root is hvergelmir, and nidhogg gnaws the bottom of the root. gylfaginning, younger edda snorri sturluson, trans. antony faulkes. yggdrasil is one of the more poetic and expressive images of the great c

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ic error. the line of time, space and matter should not have come into being. it is a fallen system, one which is a mixture of light and darkness, but with a tendency towards darkness. entropy is the nature of the day, all things suffer and die. the alpha event caused a split in the spiritual worlds, which resulted in a division, a dualism between the higher and lower worlds (the subject of study three) and the higher and lower bodies (the subject of study four. the alpha event forms the central pivot of the gnostic worldview. if matter is an error and the particles of light or souls are locked within it, then we can begin to comprehend the duality between matter and spirit, mind and body, light and darkness. we can appreciate why the ruling force of the universe is entropy and why all thi

self, probably cannot be considered ethically evil, it is, however, fallen- designed in error, and therefore a mixture of light and darkness. as nature enters the human sphere, then the dualities which existed in potential, spirit matter the timeline omega point matter contra spirit: the nature of the alpha event. omega point chart of evolutionary technological cycle versus yuga/spirit cycle. fig three gnostic theurgy page 21 become dualites of an ethical nature. humanity can critically reason beyond genes and memes, beyond the archons, beyond the alpha event and return to the higher spiritual worlds. this means that mans error cannot be excused. he must awaken himself and achieve a rectification of the scheme of things. this rectification, however, can only occur after the nature of the s

he refraction of light glyphs or symbolises something more refined. on a spiritual level, we can contemplate the primal light shining through the prism or matrix of manifestation to create the various dimensions of the scheme of things which now exist. in theological terms the first cause energises the logos or the word (the matrix) and the multi-faceted universe results. in this model we can see three distinct stages: gnostic theurgy page 23 1. the source of energy. 2. the matrix. 3. the resulting spectrum. this can be applied to many different levels of spiritual reality. from a universal perspective it can be seen as a way to understand how the seven planes of existence are formed and how the one becomes the many. when considering humanity our model is even more expressive, energy is re

ht interfere when they reach the film because they have taken different paths and are no longer in phase with each other. the film simply records this interference pattern, which is the hologram. to reconstruct (view) the image, the hologram is illuminated by a beam of light, which is diffracted by the interference pattern on the film. this reproduces the original surface pattern of the object in three dimensions. encarta encyclopaedia, microsoft (fig 7 microsoft. gnostic theurgy page 34 the three dimensional image of the hologram is created before our eyes in space by two beams of coherent light. the waves overlap standing wave patterns over a certain region of space which subtract and add to the light field. our consciousness sees the image as real even though there is nothing solid in s

er. the theosophical and rosicruican structure of man four bodies. seven bodies seven bodies (theosophy (rosicrucian. yechidah. supreme self. higher forms of being. yechidah. mediator self. higher forms of being. ruach. spiritual soul. divine spirit. ruach. higher or intuitive soul. life spirit or higher thought. nephesh. instinctual body or prana. lower thought. nephesh. astral body desire body (three aspects. guph. physical body. dense& vital body. fig 12 gnostic theurgy page 48 the mediator self this is the form which is the mediator operating between spiritual soul and the true self. it is the mechanism by which the self comes into being. its task is to collect the information from the spiritual dimensions as the individual becomes truly awakened. it stores the memories from beyond tim

GOETIA LUCIFERIAN

names as scribed around the circle are in the witch-language commonly known as theban. this provides a yet known but unseen sigillic formula not indifferent from the alphabet of desire, as suggested by austin osman spare (see the book of pleasure, 93 publishing, quebec canada. 22 23 the evocation circle/triangle in regard to the goetic triangle of evocation, a distinction should be presented. the three points of the triangle refers to the three aspects of hekate, being a meeting place of spirits often symbolized as the crossroads. the historical triangle in ceremonial magic is the materializing point of the daimon. while the present work explores the path of invoking such forces, the triangle itself served to unite the demonic (chthonic/atavistic) with the angelic (celestial/empyrean. the

e focused will of the magician, rather than a holy force. this is a psychological approach in which the sorcerer fully relies on the will to control the ritual, thus adding a real sense of danger to the rite. care should be practiced however with this distinction, as the djinn of this book are both ancient and cunning. traditionally, the triangle should be 2 feet distant from the magic circle and three feet across. the triangle should be place towards which quarter where the spirit evoked would belong. the base of the triangle would be near the circle, the apex would point in the quarter of the spirit. it is suggested that one observes the moon also in the operation. the names surrounding the triangle are anapheaxeton, tetragrammaton and primeumation. the athame or blade of the white hilt

iars. 46 v ipos ipos is an earl and might prince, who appears as an angel with a lions head. ipos is a spirit of divination and self-development, assisting and inspiring communication and moral concepts of communication of the era of which one lives. as ipos makes men witty and bold, they have a confidence boost through inspiration and self-reliance. w aim aim is a duke whom appears as a man with three heads one as a serpent, the second a human head having two stars on the forehead (burning like an image of the morning star or lucifer) and the third as a cow. aim rides upon a large viper who carries a firebrand in his hand from which he sets cities and great places on fire. aim is a spirit of selfdevelopment and force of will, whom is also of inner divination. he has 26 legions of inferior

wings. he inspires the learning of the hidden and black arts, and is an author (creator) of bloodshed and manslaughter. glasya-labolas is a demon of cursing, whom causes situations of danger to occur. also being a spirit of divination, he may bring the union of friends and foes as well. glasya-labolas commands 36 legions of spirits as well. z bune bune/bime is a duke, who appears as a dragon with three heads one like a dog, one as a bird and the other as a man with black eyes. bune is a shade gatherer, under the form of azrael the angel of death. bune gathers shades unto one place, or sepulcher that they may reside in your place of dwelling, gathering knowledge and impulses from beyond the grave in the dreaming state. bune brings knowledge of how one may become better, and grow in experien

nced sorcery techniques which crystallize areas of ones surroundings to give a stronger appearance of time slowing. foras is a spirit to invoke in areas of one stimulating a discipline to exercise and physically challenge the self towards improvement. 51 f asmoday asmoday is a great king, being a fountain source of sabbatic/luciferian witchcraft and primal sorcery. asmodai appears as a demon with three heads bull, a man and a ram, also a tail of a serpent and spits flames. his feet are webbed as a goose and sits upon an infernal dragon. asmoday appears with a lance and spear, the color of the flag on the banner is crimson with a black dragon upon it. he is the choice power under amaymon. this powerful daemon inspires astronomy, geometry and earthly arts. asmodai also inspires invincibility

GOLDEN DAWN LESSER BANISHING RITUAL OF THE PENTAGRAM LBRP

ntagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind's eye dissolving on the further side of the circle of flame which

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

listes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

e mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to

GOLDEN DAWN RITUALS A

e hundred years ago were actually broken into several parts. in many instances a letter and a numeral such as a1, b2, c3. is used. the reason the documents were coded this way was because the fraters and sorors of one hundred years ago had to transcribe everything by hand. this included both drawing and coloring the diagrams. it was much easier to work on one notebook at a time rather than two or three notebooks. hence one individual would work on the documents categorized under the heading of a while another member would be responsible for b and so on. it also safeguarded the order because only a small portion of the grade material was in the hands of any one person at any moment. if an order member fell or moved, then only a small portion of material was lost. today's society is accustom

GOLDEN DAWN RITUALS B

ermost. it is a fitting symbol of the microprosopic man stretched out in perfect balance and harmony before the divine. the letter c is the symbol of the "fires of life" the \yhla jwr, the divine spirit that hovered over the waters of creation. when the letter c is added to the tetragrammaton, it forms the name hwchy, hcwhy. the latter name is the formation when the letter c is placed between the three letters of the tetragrammaton and ruling l. as one can observe from the diagram of the complete pentagram, a ray representing the divine issueth forth from each angle. therefore, the true name of the pentagram is called the "flaming pentagram" or "star of great light" this affirms the power and force of the divine light to be found within this most sacred symbol. the pentagram must be traced

GOLDEN DAWN RITUALS C C1

l indigo lowermost point y violet right upperhand k blue right lowerhand c green 3 left upperhand f scarlet left lowerhand b orange center of hexagram a golden yellow 4 5 the uppermost arm is indigo and touches tud. tud, being a non-sephira, has the planet of l attributed to it. in esoteric thought, l is the oldest of all the planets. above the top point of the hexagram are the sickles of l. the three sephiroth of the divine supernals are attributed and written above: rtk, hmkj, hnyb, also written is tud. in the center of the top point is the letter a, the first letter from the name atyrara. the right uppermost arm is blue. this arm is attributed to dsj and is represented by the kingly scepter of k. in the center of the right upper arm is r which corresponds unto the second letter of the

GOLDEN DAWN RITUALS D

time saying the call of n, upon completing this continue on with consecrating all four quarters with o, ending in the east, circumambulating once around while saying the call for o. step 3 now the temple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at

GOLDEN DAWN RITUALS E

is placed a hexagram with the symbols of the planets. they are placed in the order of the supreme ritual of the hexagram. each arm has an appropriate colored pentagram on it. at the apex of the pentagram is drawn the symbol of, followed by the four kerubic symbols on the lower arms. these are in the order as in the supreme ritual of the pentagram. on each of the floriated ends of the crop are the three alchemical principles. they are in different orders for each element. this shows their different operations within each element. the upper arm is allotted to the element of m, the lowest arm to l, the right arm to n, and the left arm to o. you will observe that active and passive are in perfect harmony. m arm the background color is yellow on the m arm and represents the flowing philosophic

s arm, the p is from the side of l. b is from the side of m. n arm the n arm is colored blue. here, the saline side is chief. this can be easily understood if we think about the fact that almost 3/4 of our planet is covered in salt water. the mercurial part is from l, and thus, we have the force of flux and re-flux. the sulfurous part is from m, relating to waves and storms. each arm shows us the three alchemical principles of nature acting within the alchemical operations of the elements. the white rays shining forth from behind the angles (between arms) is as the divine light coming forth from rtk in its center. the letters painted on the angles refers to the analysis of the keyword. remember, it is through the analysis of the keyword that our sacred vault is opened. next we have the twe

s. they follow the standard order: uppermost h a w b z c j d f e y f 4 lowermost l g n h s i u j x k q l the seven double letters located in the middle row under the outer circle of the zodiac are allotted to the planets. they are listed in order of exaltation. these are as follows: 1. p 2. r 3. b 4. d 5. g 6. t 7. k please note that t and k are incorrect in regardie's, the golden dawn. the inner three petals allude to the three mother letters. these relate to the three elements of m (a, o (c, n (m. notice that o and n are counter changed with m as the reconciler. this gaurantees that the forces of the arms should not over ride the planetary and zodiacal forces in the rose of creation. in other words, the petals of the elements are on the opposite side of the arm elements. the rose is a pe

GOLDEN DAWN RITUALS ENOCHALL

burah outer heptagon. cur: cacodemon of water angle of earth tablet. cus: cacodemon, counterpart of the angel ussn. cxa: cacodemon of water angle of fire tablet. cxp: cacodemon of fire angle of water tablet. faboan: mingled with poison. cinxir: mingle/ mingled/ mix/ mixed. cynxir: mingle. czns: subservient angel of air angle of air tablet, also known as czons. czons: angel, also known as czns. d: three/ third. d ialprt: third flame. d u i v/ du iv: in to the third angle. da: there/ three. daalo: demonic name (reversal of olaad) commanding cacodemons of earth of water. daltt: angel also known as datt. damploz: variety. daox: 5678. dapi: subservient angel of fire angle of water tablet, also known as daspi. darbs: obey. darg: 6739. darr: the philosopher's stone. dansar: wherefore. darsar: whe

rst division of the aethyr ich (31. molvi: surge(s. mom caosgo: moss of the earth. mom: cacodemon of water angle of earth tablet/ moss. momao: crown/ the crown (n (cf. momar. momar: shall be crowned. 38 monasci: the great name/ name (cf. omaoas. monons: heart/ the heart. monons olora gnay: the heart of man doth his thoughts. moooah: repent/ regret. mop: cacodemon of air angle of fire tablet. mor: three lettered holy name of god, ruling the element of earth. moreorgran/ morvorgran: angel who appeared to dee and kelley. mospleh: horn/ the horns. mot: cacodemon of fire angle of air tablet, counterpart of the angel otoi. moxa: subservient angel of water angle of fire tablet. moxp: subservient angel of fire angle of air tablet. moz: joy. mozod: joy of god. mph: three lettered holy name of god

io: woe. ohooohaatan: great elemental king of fire. ohorela: legislate/ make a law/ i made a law/ dukes. oi: this/ that is. oi salman: this house. oia: cacodemon, counterpart of the angel iaba. oiad: god/ of god/ just. oiap: the same. oiiit: kerubic angel of earth angle of air tablet. oiip: subservient angel of earth angle of water tablet. oiot: subservient angel of fire angle of air tablet. oip: three lettered holy name of god ruling the element of fire. 44 oirv: subservient angel of water angle of water tablet. oisalman: this house. oiveae: stars. okada: mercy. ol: i/ myself/ i made you/ in yea 24th part/ 24th part. ol oanio yor: in yea 24th part of a moment roar. olaad: commanding name of earth angle of water tablet. olacza: llacza, divine name. olalore: ollor, man. olani od obza: for t

ient angel of earth angle of fire tablet. oq: but (cf. crip. or/ orth: name of the enochian letter representing f. orcanin: governor of the first division of the aethyr nia (70. oreri: orri, stone. oresa: ors, darkness. orh: name of a spirit (the word has 72 significations. orm: cacodemon of air angle of earth tablet. ormn: subservient angel of air angle of earth tablet, also known as orpmn. oro: three lettered holy name of god, ruling the element of air. oroch/ orocha: under you/ beneath you/ underneath you. orpanib: governor of the third division of the aethyr zaa (81. orpmn: angel, also known as ormn. orri: stone/ barren stone/ than the barren stone (cf. patralx. ors/ oresa: darkness. ors catbl or orsca tbl: his buildings. ors: darkness/ with darkness. orsba/ orsha: drunken. orsca: buil

division of the aethyr lil (2. pasmt: kerubic angel of fire angle of earth tablet. patralx: rock (n (cf. orri. paulacarp: name of an evil spirit. paut: angel, companion of utpa, also see palut. payt: kerubic angel of water angle of air tablet. paz: name of the fourth aethyr. pbra: subservient angel of water angle of fire tablet. 49 pcnx: subservient angel of fire angle of water tablet. pd: thirty-three. pdf: cacodemon of air angle of air tablet. pdi: cacodemon of water angle of air tablet, counterpart of the angel, diri. pdoce: five lettered holy name of god, ruling the element of fire. pdoo: subservient angel of earth angle of earth tablet. pe: pa, enochian letter representing b. peco: subservient angel of water angle of fire tablet. peleh (meaning unknown) peoal: 69636. peral: garnished

GOLDEN DAWN RITUALS F

left, right and center and a large cross. let the adept then recite the following "and when after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness

l line while vibrating "hyha" from the left of the rose cross lamen to the right, draw a horizontal line while vibrating"\yhla" 8 step 19 wrap the newly consecrated rose cross lamen in white silk or linen. then proceed to purify and consecrate the temple with n and o as in the beginning of the consecration ceremony. step 20 close the vortex by performing the reverse circumambulation, widdershins, three times. step 21 move to the west of the altar, facing east, and perform the final release "i now release any spirits that may have been imprisoned by this ceremony. depart in peace to your abodes and habitations with the blessings of hwchy and hcwhy" step 22 remove the rose cross lamen now from within the precincts of the circle and perform the l.b.r.p. and b.r.h. say "i now declare this rite

GOLDEN DAWN RITUALS G

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

purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and by thy presence increase its effect whereby i do now consecrate this magical (name of the implement. confer upon it the utmost occult might

GOLDEN DAWN RITUALS K

adepti r. r. e t a. c. z e l a t o r a d e p t u s m i n o r chief adept- winged globe wand and crux ansata 2 second adept- phoenix wand and crux ansata third adept- lotus wand and crux ansata pastos circular altar with elemental tools cross of obligation written oath of obligation (this ritual is to be used for a new vault and on each day of corpus christi (members assemble and wear regalia. the three chiefs are robed and seated as in opening of 5=6. the vault door is closed; the pastos remains inside the vault, but the circular altar is placed in the outer chamber, in the center. upon the altar are the cross, cup, dagger, and chain as usual, as well as the crossed scourge and crook. the incense burner is also placed over letter shin. water is placed in the cup) chief adept "associate ade

nd the tav cross, the lower four, answering to the four elements" 8 chief adept "associate adeptus minor, what is the emblem which i bear upon my breast" third adept "the complete symbol of the rose and cross" chief adept "mighty adeptus major, what is its meaning" second adept "it is the key of sigils and of rituals, and represents the force of the twenty-two letters in nature, as divided into a three, a seven, and a twelve; many and great are its mysteries" chief adept "associate adeptus minor, what is the wand which thou bearest" third adept "a simple wand having the colors of the twelve signs of the zodiac between the light and the darkness, and surmounted by the lotus flower of isis. it symbolizes the development of creation" chief adept "mighty adeptus major, thy wand and its meaning

of the spirit and four elements typified in the wand which i bear (chief adept knocks four times. all face east. chief adept opens the vault wide, enters, passes to the eastern end, or place of the head of the pastos, the coffin of 9 christian rosenkreutz, and then faces west. second adept enters and passes to the south. third adept goes to the north. other members remain standing as before. the three officers each with a special wand in his right hand and crux ansata in the left, then stretch out their wands to form a pyramid above the altar, and also each join the crux ansata below) chief adept "let us analyze the keyword. i" second adept "n" third adept "r" all "i" chief adept "yod" second adept "nun" third adept "resh" all "yod" chief adept "virgo, isis, mighty mother" second adept "s

ief adept descend from the cross of suffering (fourth and fifth adepts release him from the cross) 12 second adept "merciful exempt adept, i, on behalf of the second order, request you to re-invest yourself with the insignia of your high office, which alone has entitled you to offer yourself unto the high powers as surety for the order (chief adept re-clothes, assisted by fourth and fifth adepts. three adepts enter the vault, roll the altar aside, open the lid of pastos, and put book "t" upon the table. chief adept steps into the pastos, and stands facing the door. the three adepts join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine

join wands and cruces) chief adept "i invoke thee hru, the great angel who art set over the operations of this secret wisdom, to strengthen and establish this order in its search for the mysteries of the divine light. increase the spiritual perception of the members and enable them to rise beyond that lower self-hood which is nothing, unto that highest self-hood which is in god the vast one (the three adepts disjoin their wands and lower them into the pastos, joining them together at the black ends, and directing them toward the center of the floor. they hold cruces as before) chief adept "and now, in the tremendous name of strength through sacrifice, yehashuah, yehovasha, i authorize and charge ye, ye forces of evil that be beneath the universe, that, should a member of this order, throu

GOLDEN DAWN RITUALS SADD

e: each square has a double attribution to the tetragrammaton. thus for example, column w rank y does not coincide in nature with column y rank w (anymore than a of d in the tattwas is the same as d of a) signs of the zodiac attributed to the great cross thou shall take notice that the wanderers and abiders are attributed to the great cross. each of the 12 signs of the zodiac is to be referred to three squares. thou will recall that each zodiacal sign is divisible into 3 decanates or divisions of 10 degrees. it thusly follows that each of the squares refers to a specific decanate. the zodiacal sign refers to the group of 3 squares or block. here be the rules governing the attributions of the 12 signs to the great cross: kerubics to the linea spiritus sancti cardinals to the linea dei patri

e number of points in the geomantic symbols referred to the kerubim, fortuna major to e, rubeus to h, tristitia to k, and amissio to b, are also 26 in number. the ten squares remaining on the horizontal bar of the great cross, that is five on each side of the descending column, and not considering the two squares on the centre where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolise the triad of the supernals operating through the quadrangle. looking at the horizontal line again, and considering its full quota of twelve squares, instead of as ten as before, then since they are divided into a 3, a 4, and a 5- as in oip teaa pdoce- they may be said to symbolize the triad of the supernals, the tetrad of the elements, and the pentagra

GOLDEN DAWN RITUALS T

key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 18: utilize to activate l of o and all invocational work in this quadrant. example of workings: example 1: to invoke hcoma: step one- key 1 (activates entire tablet of union) step two- key 2 (activates the spirit forces of e.n.h.b) step three- key 4 (activates hcoma on the tablet of union) example 2: to invoke the m angle of the m tablet: step one- key 3 (only) example 3: 5 to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) n

zacar vniglag od mighty amongst us, in whom we say: move, descend and im-va-mar pugo plapli ananael qa-a-an. apply yourselves unto us, as unto the partakers of the secret wisdom of your creation. exarp, m 9 the fourth key othil lusdi babage od dorpha gohol i have set my feet in the south and have looked about me saying: g-chis-ge avavago cormp p d are not the thunders of increase numbered thirty-three ds sonf vi-vi-iv casarmi oali which reign in the second angle? under whom i have placed mapm sobam ag cormpo crp l nine six three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor-qu

GOLDEN DAWN RITUALS T3

key 16: utilize to activate m of o and all invocational work in this quadrant. key 17: utilize to activate n of o and all invocational work in this quadrant. key 18: utilize to activate l of o and all invocational work in this quadrant. example of workings: example 1: to invoke hcoma: step one- key 1 (activates entire tablet of union) step two- key 2 (activates the spirit forces of e.n.h.b) step three- key 4 (activates hcoma on the tablet of union) example 2: to invoke the m angle of the m tablet: step one- key 3 (only) 5 example 3: to invoke the lesser angle of l on the o tablet: step one- key 6 (thou shall always read the key of the tablet first, not the sub-angle (this activates the entire tablet) step two- key 18 (activates the sub-angle of l of o) use of calls (g.h. frater d.d.c.f) n

ia zacar vniglag od mighty amongst us, in whom we say: move, descend and im-va-mar pugo plapli ananael qa-a-an. apply yourselves unto us, as unto the partakers of the secret wisdom of your creation. exarp, m the fourth key othil lusdi babage od dorpha gohol i have set my feet in the south and have looked about me saying: g-chis-ge avavago cormp p d are not the thunders of increase numbered thirty-three 9 ds sonf vi-vi-iv casarmi oali which reign in the second angle? under whom i have placed mapm sobam ag cormpo crp l nine six three nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor

GOLDEN DAWN RITUALS U1

e of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty of the neschamah, which is the power of aspiration unto that which is beyond. this power of the neschamah is especially attributed unto the supernal triad in assiah, of which there are three manifestations which are included in the general concept of the neschamah. from hmkj and hnyb are formed the sides of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the

the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sensual contemplation of beauty and love of vital sensation. its dwh and jxn is expressed by physical well-being and health. its dwsy is by physical desire and gratificati

GOLDEN DAWN RITUALS U7

ated things and it ruleth the sphere of action of y and the nature of mankind. and ydc is a god who sheddeth benefits, omnipotent and satisfying, and yjla is the god of life, the living one. its archangel is layrbg the prince of change and alteration. and the name of the order of angels is \ybwrk or kerubic ones who are also called the order of angels. and from the rays of this triad there appear three colors in twklm together with a fourth which is their synthesis. thus, from the orange tawny of dwh and the green 6 nature of jxn, there goeth forth a certain greenish citrine color, yet pure and translucent withal. from the orange tawny of dwh mingled with the puce of dwsy there goeth forth a certain red russet brown, russet yet gleaming with a hidden fire. and from the green of jxn and the

t and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nephesch ha messiah, the soul of the reconciler for earth. and the order of angels is \ca or flames of fire, as it is written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect

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yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, oip teaa pdoce, and in the name of,edlprnaa great king of the south, spirits of fire, adore your creator" step 6 still facing south, vibrate very powerfully the sixth enochian key, invoking the line bitom from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of elohim and in the

bowl f desire, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth

enterer project the whole current of will upon the talisman. 10 protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with water and with fire. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of hathor,door way unto the vautl of the adepti and yhvh tzboath, lord of host i invoke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the tal

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cord them: for betwixt the light and the darkness did he stand. this is complete explanation of the symbolism of, and the formulae contained in the 0=0 grade of neophyte of the order of the golden dawn "enterer of the threshold" is the name of the 0=0 grade of neophyte "the hall of the neophyte" is called "the hall of the dual manifestation of truth" that is, of the goddess thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and

ge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius- trapt and the grade 5=6. now, the imperator governeth because in jxn, which is the highest grade of the firs

erator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being nearest to the hierophant on their respective sides. the chiefs stand before the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held without one of them. preferably, all three chiefs should be present. the other officers of the temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths of the portal of the vault only--no higher grade being allowed to be shown in a temple of the first order. members of the second order should be sea

he eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the neophyte taken as calling therein to witness the forces of the divine light. the red cross of trapt (is here placed above the white triangle, not as dominating it, but as bringing it down and manifesting it unto the outer order as though the crucified one, having raised the symbol of self-sac

pended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our order. the robe of scarlet represents the flaming energy of the divine light, shining forth into infinite worlds. upon the left breast is a white cross to represent purific

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yed. d. the symbol of the whole evocation. e. the construction of the circle and the placing of all the symbols, etc, employed in the places properly allotted to them so as to represent the interior of a g.d. temple, and the purification and consecration of the actual piece of ground or place selected for the performance of the evocation. f. the invocation of the higher powers. pentacle formed of three concentric bands, name and sigil therein in proper colors is to be bound thrice with a cord, and shrouded in black, thus, bringing into action a blind force to be further 4 directed or differentiated in the process of the ceremony. announcement aloud of the object of the working; naming the spirit or spirits, which it is desired to evoke. this is pronounced standing in the center of the circ

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

er this purpose) t. now the residuum or dead head is to be taken out of the curcurbite, ground small and replaced. an invocation of the forces of k is then to be performed over 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

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by the sentinel, the watcher without, to show that this preparation must be accomplished before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall

evil triad, which he symbolically treads down, so that as aroueris, he stands upon the opposer. he then comes to the east of the altar, interposing between the place of the evil triad and the candidate. at the same time, the hiereus advances on the candidate s left, the hegemon on his right, thus formulating about him the symbol of the higher triad before he places his hand upon the symbol of the three supernals upon the altar. again, before doing so, he has been bidden to kneel in adoration of that symbol, as if the natural man abrogated his will before that of the divine consciousness. as he kneels in the presence of the triad of aroueris, thmaa-est and horus, he places his left hand in that of his initiator as affirming his passive reception of the ritual, but his right hand is on the w

the only divine light, but rather a spark from the ineffable flame. the kerux, in his turn, is but the watcher of the gods. after the kerux comes the hegemon, the translator of the higher self, leadng the candidate. then comes the goddesses of the scales of the balance, the stolistes and the dadouchos. they move once around; the formation in darkness of the hnyb angle of the white triangle of the three supernals. the hierophant knocks once as they pass him in affirmation of mercy, the hiereus in affirmation of severity. the invisible assessors each give the sign of the enterer as the candidate passes on his way. at the second passing by the hierophant, the knock affirms the commencement of the angle of hmkj. the kerux bars the candidate s approach to the west to mark that the natural man c

ture of the divine light, though to the mind of the candidate, an imperfect one. therefore, it is to him, as expressed in the answer of the hegemon, a light dimly seen through the darkness, yet heralding a glory beyond. the speech of the hierophant formulates the forces of the hidden central pillar. after this, the candidate passes to the altar of the univese, which receives the influences of the three pillars, as though the ray from the divine would descend into the darkness of the mind, for then, but not until then, is he fitted to realize what are the first things necessary to the search for the shining light. the hierophant now leaves his throne and passes between the pillars, either halting there during the prayer or halting at the places of harpocrates, or that of the evil triad, or

evil persona. the hierophant has returned to his throne while the hegemon holds the insignia of the hiereus as he confers the signs, etc. she thus affirms the necessity of the force represented by the hiereus to the candidate. 7 the hierophant on the throne, the hiereus east of the black pillar and the hegemon east of the white pillar again form a triad which here represents the reflection of the three supernals. the higher soul is formulated between the pillars in the place of equilibrium. the candidate is in the place of the evil triad and the hiereus now advances to the place of harpocrates between the pillars to give the words. after the giving of the words and signs, the hiereus draws the candidate forward between the pillars and for the second time in the ceremony, the higher soul st

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ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. s

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ce, and that without deception or delay. for the light of my genius is upon me, and i have made hwhy my hope gather, ye flakes of astral light, to shroud my form in your substantial night. clothe me and hide me in an egg of blue. darken man's eyes, and blind him in his soul, so that he see me not. gather, o gather at my word divine, for ye are the watchers, my soul the shrine" step 16 turn around three times. resume former position. say" in the name of the lord of the universe, and by the aspiration of thine own higher soul, o shroud of darkness and of mystery, i conjure thee, that thou encirclest me, so that i may become invisible. so that seeing me, men may see me not, nor understand, but that they may see the thing that they see not, and comprehend not the thing that they behold. as it

of your body. force your consciousness to look at your body. see your body begin to fade as the shroud surrounds it at your will. will the shroud to become so dense so that you can barely see your own body. be careful not to lose control as divine ecstasy comes over you. re-enter your body, and make the sign of silence. vibrate with power "hoorporcratist" reformulate the shroud and circumambulate three times. face east, and forcibly formulate the shroud. say: 10 "thus, have i formulated unto myself this shroud of darkness and of mystery as a concealment and a guard. supernal splendor which shinest in the sphere of hnyb \yhla hwhy, aima, shekinah, lady of darkness and of mystery, thou high priestess of the concealed silver star, divine light that rulest in thine own deep darkness, come unto

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way, the truth, and the life, no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness into the light. i have fought upon the earth for good and have chosen in thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, st

e times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippoth of night and division, of despair and lust, i have overcome thee. thou art dust beneath my feet" step 14 turn west and separate again from your subtle body, leaving it in the east, facing west. walk

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at the latter day upon the earth. i am the way, the truth and the life. no man cometh unto the father but by me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24

he divine spirit descend" step 25 visualize the deceased now standing well in front in the east, and address him thus "whoever thou art in reality, and wheresoever thou mayest be now, by the power of the spirit devolving upon me by this ceremony, i do project unto thee this ray of the divine white brilliance that it may bring thee peace and happiness and rest" step 26 make the sign of the enterer three times to project the light "be thy mind open unto the higher. be thy heart a center of the light. be thy body, whatsoever its nature, a temple of the holy spirit" make the sign of silence. step 27 pause. perform the qabalistic cross "unto thee, sole wise, sole eternal and sole merciful one be the praise and the glory forever, who has permitted_(his/her name, who now standeth invisibly and hu

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e cup on the altar. 4 step 5 take up the incense and wave it as you pass round to the east, south, west, and north while saying "and when after all the phantoms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the

p the incense and wave it over the new sword. step 16 take up the new sword, and with it, perform the lesser invoking ritual of the hexagram of f, and also perform the supreme invoking hexagram of f, repeating "atyrara" and "rwbg \yhla" lay down the sword. step 17 with the cup, purify the chamber as before. step 18 with the incense, purify as before. 6 step 19 perform the reverse circumambulation three times and say "in the name of hwchy, i now set free all spirits that may have been imprisoned by this ceremony" step 20 perform with the sword the lesser banishing ritual of the hexagram. step 21 perform the lesser banishing ritual of the pentagram. step 22 conclude with the qabalistic prayer. step 23 wrap up the sword with white silk or linen. henceforth, no one else may touch it. rwbg \yhl

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the name la, strong and mighty, spirits of n, adore your creator" sign the eagle kerub with the water cup. say "in the sign of the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross with the cup. say "in the names and letters of the great western quadrangle, spirits of n, adore your creator" hold the lotus wand on high. say "in the three great secret holy names of god borne upon the banners of the west, mph arsl gaiol, and in the name of ra-agiosel, great king of the west, spirits of n, adore your creator" step 6 still facing west, vibrate very powerfully the fourth enochian key, invoking the line hcoma from the tablet of union. formulate an astral banner of the east surrounding one's self "in the name of twabx \yhla and in

this talisman, be given a great reward in that day when the crown of the glory of my genius shall be placed upon my head, and that his nature may become more illumined and glorified, more capable of receiving that divine influx which abides in the heart of god and of man" step 17 lift up the talisman in the left hand, smite it thrice with the sword, and raise both it and the sword aloft, stomping three times. then, take the talisman to the north, and repeat "the voice of the exorcism said unto me 'let me shroud myself in darkness, peradventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages answered unto my soul 'creature of talismans, the light shineth

gn of the enterer project the whole current of will upon the talisman. protect with the sign of harpocrates. a light should play about the talisman. if not, repeat the above invocation from the throne in the east. as soon as the light is seen, quit the east and re-purify and re-consecrate the talisman with n and with o. with this done, remove the cord from the talisman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle o

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secrets out of his cloister, whereat he could not but mightily wonder. he learned there better the arabian tongue, so that the year following he translated the book m (liber mundi) into good latin, which he afterwards brought with 3 him. this is the place where he did learn his medicine and his mathematics, whereat the world hath much cause to rejoice, if there were more love and less envy. after three years he returned again with good consent, shipped himself over sinus arabicus into egypt, where he remained not long, but only took better notice there of the plants and creatures. he sailed over the whole mediterranean sea for to come unto fez, where the arabians had directed him. it is a great shame unto us that wise men, so far remote the one from the other, should not only be of one opi

eafter you shall understand. after five years came again into his mind the wished-for reformation; and in regard to it he doubted of the aid and help of others, although he himself was painful, lusty, and unwearisome; howsoever he undertook, with some few adjoined with him, to attempt the same. wherefore he desired to that end to have out of his first cloister (to which he bare a great affection) three of his brethren, brother g.v, brother i.a, and 5 brother i.o, who had some more knowledge of the arts than at that time many others had. he did bind those three unto himself, to be faithful, diligent, and secret, as also to commit carefully to writing all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be rece

ircumscription 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 we kneeled down altogether, and gave thanks to the sole wise, sole mighty, and sole eternal god, who hath taught us more than all men's wits could have found out, praised be his holy name. this vault we parted into three parts, the upper part or ceiling, the wall or side, the ground or floor. of the upper part you shall understand no more at this time but that it was divided according to the seven sides in the triangle which was in the bright center; but what therein is contained you (that are desirous of our society) shall, god willing, behold the same with your own eyes. every side or wall is parted into t

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r of osiris! 0 is the sign of life and light. it is the great life and light giver to the earth. it is, most importantly, the sign of resurrection; for the sun sets in the winter and rises to begin anew in a (vernal equinox. this sign relates to osiris, the glorified one, hwchy! f, it is after resurrection that all is refreshed and returned back unto f, the virginal state. 3 this brings forth the three primary forces in the egyptian pantheon of: isis birth life apophis death destruction osiris rebirth resurrection it is the mystical cycle of: life- death- rebirth the letters: isis i apophis a osiris o a notarikon formulated from the first three letters of isis, apophis, and osiris, formulate the divine name of the gnostic iao. this is pronounced in ritual work as: eeeee- aaaahh- oooohhh (r

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well in that land which far-off travelers call naught. o land beyond honey and spice and all perfections, i will dwell therein with my lord, ynda, forever" step 28 visualize and attract the genius from above by aspiration. vibrate the name hyha by the formula of the middle pillar, and circulate, striving by all the power of the 11 human will to exalt yourself into the genius. then, circumambulate three times. return to the pillars, and face east. say "i am the resurrection and the life. he that believeth in me, though he were dead, yet shall he live; and whomsoever liveth and believeth in me shall never die. i am the first and the last. i am he that liveth and was dead, and behold, i am alive for evermore and hold the keys of hell and of death. for i know that my redeemer liveth, and that

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alisman for too great a period at a time. temple furniture is to be arranged in 0=0 with the addition of the tablet of union and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals

nse before the fire tablet and make the sign of e within the pentagram. say: in the name of lakym, the great archangel of o and in the sign of e the lion, spirits of o adore your creator! step 4 make a cross with the incense. say: in the name and letters of the great southern quadrangle revealed unto enoch by the great angel ave, spirits of o, adore your creator! hold incense on high. say: in the three great secret names of god borne upon the banner of the south, oip teaa pdoce, spirits of o, adore your creator! step 5 still facing south, vibrate the sixth key activating the line of bitom (while vibrating the key, formulate the banner of the east astrally around yourself) with lotus wand held by the kerubic band of e,begin tracing the whorl. say: in the name of edlprnaa, great king of the

e spirit of a in this talisman in accordance with my will, shall be given a great reward, on that day when the crown of glory of my genius shall be placed upon my head. grant that his nature shall become more illuminated, glorified and more capable of receiving the divine influx which abides only in the heart of god and man. 9 the exorcism step 1 lift the talisman upon high in left hand. smite it three times with sword, and raise both it and sword overhead stomping three times. proceed to take the talisman to the north. say: the voice of the exorcism said unto me, let me shroud myself in darkness peradventure, there, shall i manifest myself in light. i am the only being in the abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice

eal the current with the sign of silence. stop, and see if a light is flashing and flickering on the talisman. if the adept is not satisfied with the charge, repeat the above invocation from the position of the throne in the east. as soon as the light is seen, quit the east and purify and consecrate the talisman with o and n. step 14 remove the cord from the talisman, lift it on high and smite it three times with the sword and proclaim: in the name of the lord of the universe, by the solar light, the power of ra and the name of tudw hwla hwhy, strong and mighty, i invoke upon thee the powers of trapt. step 15 circumambulate three times with talisman in the right hand. return to position of the throne in the east, place the talisman upon the ground between the pillars, and recite the follow

et on side altar and draw the invoking circle and active spirit pentagram with the spirit wheel. then draw the invoking fire pentagram. invoke o by saying: in the name of \yhla, in the name of twabx hwhy and by the name of lakym your archangel, spirits of o, adore your creator. i command ye spirits of o to bind into this creature of talismans the substance of your fiery realm (trace cross) in the three great secret holy names of god borne upon the banners of the south, oip teaa pdoce, spirits of o give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of edlprnaa, great king of the south, spirits of o,i command ye! concentrate upon this talisman the substance of your realm, so tha

GOLDEN DAWN RITUALS ZAM24

adept "wherein no man shall labor" chief adept (rises "fratres and sorores of the rosae rubae et aurae crucis, by the power in me vested, i proceed to the installation and investiture of the hierophant of the temple of isis mighty mother in the order of the golden dawn in the portal of the vault of the adepti" second adept (rises "benedictus qui venti" 7 third adept (rises "in nomine domini (the three adepti give the l.v.x. signs, and seat themselves) chief adept "very honoured frater, at the discretion of the chiefs of the second order you have been appointed to the office of hierophant of this temple for the ensuing six months. are you willing to assume its duties and responsibilities" hierophant "i am" chief adept "then i will thank you to advance to the east, giving the grade sign of

GOLDEN DAWN RITUALS ZAM5

y glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lotus wand by the h band. continue to visualize the previous three spheres and superimposed kerubic symbols. now bring the divine light down from above and formulate a brilliant marine blue ball of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate

GOLDEN DAWN RITUALS ZAM6

obedient unto me" step 4 meditate on whatever communication you can obtain from your higher genius. when you are finished communing with your higher genius, simply say "be my mind open to the higher! be my heart the center of the light! be my body a temple of the rose and crospltablet of hermes r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the secret works of chiram, one in essence, but three in aspect. it is true, no lie, certain, and to be depended upon, the superior agrees with the inferior, and the inferior with the superior, to effect that one truly wonderful work. as all things owe their existence to the will of the only one, so all things owe their origin to the one only thing, the most hidden, by the arrangement of the only god. the father of that one only thing is the su

ower. by this thou wilt partake of the honours of the whole world. and darkness will fly from thee. this is the strength of all powers. with this thou wilt be able to overcome all things, and to transmute all what is fine and what is coarse. in this manner the world was created; the arrangements to follow this road are hidden. for this reason i am called chiram telat mechasot, one in essence, but three in aspect. in this trinity is hidden the wisdom of the whole world. it is ended now, what i have said concerning the effects of the sun. finish of the tabula smaragdiagthe calling forth of the higher genius invocation of thoth r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 at the ending of the night: at the limits of the light: tho-oth stood before the unborn ones of time! then was

GOLDEN DAWN RITUALS ZAM8

e every spirit of the firmament and of the ether, upon the earth and under the earth, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto mtolineal figures r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 examine the number of hebrew letters in the sephirotic names on the qabalistic tree of life. rtk consists of three letters. this could be equated to the triangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephi

iangle that has three sides. in addition, rtk is pure unity, and thus, the triangle relates because it is a symbol of absolute unity of opposing forces. hmkj and hnyb both have four letters. for each of them we can ascribe the square. hlwdg, hrwbg, trapt and twklm each have five letters in their name. thus, we could ascribe the pentagram to these sephiroth. dsj, djp (pachad, jxn and dwh each have three letters like rtk. in addition, tud has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew

directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangle

iangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actuality, we will draw twenty-two lines. in this diagram, we do not connect the sephiroth in the usual manner as in the minutum mundum diagram. rather, likes are connected to likes; pentagram to pentagrams, triangles to triangles, etc. there are thirteen lines that join initially those sephiroth under the triangle, three for under the square, and six lines under the pentagram. using the system of qbl of nine chambers, we can take the letters of each sephirotic name and translate it into a lineal symbol of the sephiroth. 5 r k t1 ket her h j m k chok 2 mah b n y h bi 3 nah da- ath u t d w g r b h geb 5 urah w d h g ged l 4 ulah pach ad 5 j d p a p t r t tiph 6 areth che 4 sed d j s w s d y ye 9 sod w d h 8 ho

, therefore, it is the first of all lineal figures. in the neophyte initiation of the hermetic order of the golden dawn, we state that in all things there are two opposing forces and a third force uniting them. this would refer to the triad which operates in all things, especially the supernals. it would also refer to hnyb, the third sephira. we see clearly that hnyb is an amalgamation of the top three supernals. this is emphasized in the lesson "understanding of the human personality in the world of the qabalah" the top three sephiroth are referred to as the greater neschamah, whereas hnyb is referred to as the lesser neschamah. the triangle would also refer to the planet of l and to the element of o. the color of l is black and that of o is red. therefore, the black triangle would repres

GOLDEN CHAIN AND THE LONELY ROAD

book of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the case of the black boar lineage, for example, a three degree system is operated, broadly based upon the apprentice, journeyman, and master grades of freemasonry and medieval craftsmans' guilds. in this system the first degree corresponds to the dedication rite; the second degree marks a mid-way stage- suitable if someone does not possess the requisite ability to receive the full empowerment; and the third degree corresponds to the final rite of

d by ants. then, taking its bones to a stream on a clear full moon night, the would-be toadsman should cast the bones into the water. all the world will howl and clamour, a-seeking to distract the attention from the one bone that will move against the current; this is the charming bone, said to have power over animals. thereafter the man should take this bone and keep it upon his person. the next three nights he should sojourn alone in a graveyard, seeking for the power of magic. on the third night it is said that the 'devil' will come and try to tempt the bone away from its possessor. if the devil succeeds, the rite has failed. if you can keep the bone no matter what reward is offered, you are then an initiate of the toadsman rite. as can be seen, this is not a simple procedure and will i

oration of more potent elements into the witches' supper depends wholly upon the rite and its assembly. in solitary rites, it is known that in some forms of old craft an entheogenic elixir has sometimes been used to assist in the creation of the initiatory apotheosis 'the aspirant, after being mentally prepared by his or her sponsor, and drinking of the potion, is left alone to spend the night by three stones that stand overgrown in the centre of the wood (taliesin 'a wood in the west country, published in pentagram, august, 1965. this is somewhat reminiscent of the medieval alpine initiatory potion which provoked its drinker to have 'all of a sudden the sensation of receiving and preserving within himself the image of our art, and the principal rituals of the sect (ginzburg. c, ecstasies:

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

n different epochs: coarse glacial marine, medium glacial marine, fine glacial marine, and so on. the most surprising discovery, however, was that a number of the layers were formed of fine-grained, well-assorted sediments, such as are brought down to the sea by rivers flowing from temperate (that is, ice-free) lands. 7 using the ionium-dating method developed by dr w. d. urry (which makes use of three different radioactive elements found in sea water8, researchers at the carnegie institute in washington dc were able to establish beyond any reasonable doubt that great rivers carrying finegrained well-assorted sediments had indeed flowed in antarctica until about 6000 years ago, as the oronteus finaeus map showed. it was only after that date, around 4000 bc, that the glacial kind of sedimen

nditions had prevailed for a long period before that. 9 mercator and buache the piri reis and oronteus finaeus maps therefore provide us with a glimpse of antarctica as no cartographer in historical times could possibly have seen it. on their own, of course, these two pieces of evidence should not be sufficient to persuade us that we might be gazing at the fingerprints of a lost civilization. can three, or four, or six such maps, however, be dismissed with equal justification? 7 ibid, p. 97. 8 for a detailed description of the process see maps, p. 96. 9 ibid, page 98. graham hancock fingerprints of the gods 26 the mercator map, showing antarctica s mountains and rivers covered by ice. is it safe, or reasonable, for example, for us to continue to ignore the historical implications of some o

rrison began work on the first of a series of designs which resulted in the manufacture of such a chronometer. his objective was to win the prize of 20,000 offered by the board of longitude for the inventor of any means of determining a ship s longitude within 30 nautical miles at the end of a six weeks voyage .6 a chronometer capable of fulfilling this condition would have to keep time to within three seconds per day. it took almost forty years, during which several prototypes were completed and tested, before harrison was able to meet these standards. finally, in 1761, his elegant chronometer no. 4 left britain on board hms deptford bound for jamaica, accompanied by harrison s son william. nine days into the voyage, on the basis of longitude calculations made possible by the chronometer

s the following morning. the captain offered five to one that he was wrong but agreed to hold the course. william won the bet. two months later, at jamaica, the instrument was found to have lost just five seconds.7 harrison had surpassed the conditions set by the board of longitude. thanks to the british government s bureaucratic dithering, however, he was not awarded the 20,000 prize money until three years before his death in 1776. understandably, it was only when he had the funds in his hands that he divulged the secrets of his design. as a result of this delay, captain james cook did not have the benefit of a chronometer when he made his first voyage of discovery in 1768.8 by the time of his third voyage, however (1778-9, he was able to map the pacific with impressive accuracy, fixing

0. 6 encyclopaedia britannica, 1991, 3:289. 7 shape of the world, pp. 123-4. 8 ibid, p. 125. 9 ibid, p. 131. graham hancock fingerprints of the gods 38 from nowhere. 10 indeed, with their accurate longitudes, cook s pacific maps must be ranked among the very first examples of the precise cartography of our modern era. they remind us, moreover, that the making of really good maps requires at least three key ingredients: great journeys of discovery; first-class mathematical and cartographic skills; sophisticated chronometers. it was not until harrison s chronometer became generally available in the 1770s that the third of these preconditions was fulfilled. this brilliant invention made it possible for cartographers to fix longitude precisely, something that the sumerians, the ancient egyptia

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

5 6 classical ufology deciphered 43 7 richard shaver and the mantong cipher 45 8 recap: meade layne, mark probert and the inner circle 49 9 frater achad 53 10 the men in black and their magical origins 57 11 how to defeat the ufonaut body snatchers: law of the battle of conquest 69 12 interview with terry r. wriste 71 appendix one 77 appendix two: the sirius mystery and v. a. l. i. s. 78 appendix three: working with the secret cipher 80 bibliography 83 about the cover painting 85 afterword cipher as art: art as code language 86 about the author 93 xiii introductory remarks by jonathan sellers an unusual book on the early occult origins of ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of al

od of aaron, that which had turned to a serpent, which devoured those created from the wands of the egyptian magicians. the high priest then finds four pieces of paper that on inspection, prove to be the key to the cipher of the royal arch mason. with it, those present are able to decode the mysterious writing on the ark, which includes the long-lost word of the master mason, the ancient names of three sky gods drawn together to form a single word. by such ciphers and codes have the initiates of all times communicated with each other and with their ultraterrestrial masters, the secret chiefs of the great white brotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly trace

publisher raymond a. palmer, for whom he investigated the first men in black incident. ballard, guy warren. founder of the mystical i am movement, ballard was also associated with the fascist silver shirts prior to world war two. george hunt williamson was associated with ballard for a time. 8 allen h. greenfield barker, gray. founder of saucerian publications and author of the first book on the three men in black called they knew too much about the flying saucers. closely associated with albert k. bender, who founded the first ufo group (later suppressed by the three men in black, barker became a leader of the national ufo conference. never very far from the folklore of his native rural west virginia, barker s allegorical novel, the silver bridge ostensibly centers on the high weirdness

continuous use since the legendary visit by the gods of sirius. in the early 18th century craft masonic bodies formally merged in a grand lodge that included speculative masons; these individuals mostly aristocrats of wealth and power were not skilled at the building arts and had no direct connection, in most cases, with the rich lore of rosicrucian and masonic legend. they settled on a system of three initiatory degrees, the entered apprentice, fellow craft and master mason. this tri-fold system does indeed correspond to the communication of the formal guild secrets of operative, or practical masonry, but has little of the metaphysical meaning and a distinct feel of incompleteness. later a so-called royal arch degree, which attempted to deal with many questions unanswered in the craft deg

initiation. thus, that a cipher was included in the book of the law dictated to aleister crowley by the shadowy, mysterious aiwass on april 8, 9, and 10, 1904 at cairo should come as no surprise. the cipher is repeatedly referred to in the text and is associated with the grid page in liber al. in liber xxxi (book 31, frater achad began the process of deciphering the code of al, deducing the first three letters (a,l, w) but, as crowley himself noted, little of value resulted. things could not rest there. it is impossible to understand the book of the law without recourse to the english qaballa, but those who possess the english qaballa of ai will see by its numerical commentary the true meaning of existence and the mechanisms of the magick of the new aeon, wrote greatly honored brother pach

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

density. physical matter is the grossest or most dense cosmic elementin our world-system. spirit is the leastdense (most ethereal) cosmic element. the other cosmic elements range in between. in enochian magick a thought is a thing; an entity, which is composed of the cosmic element, air. an emotion is an object which is composed of the cosmic element, water. table ion the following page contains three symbolic ways of representing these cosmic elements. the first group of symbols are magical and cover all five elements. the second group of symbols are kerubic astrological sigils. the third alternate symbol group are the eastern tattwas adopted by the golden dawn. 20 21 the magical universe 'the magician works in a temple; the universe, which is (be it remembered) coterminous withhimself"

onship between the subjective self of the magician and the objective world in which the magician finds himself/herself at any point in time and space. they are two sides of a duality. 30 the primary magical operations magick is the science of understanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and practice there are three primary magical operations. 1. invocation/evocation. the f irst consists of invoking or evoking enochian forces, intel l igent or otherwise. this involves those t radi t ional magical operations wherein deities or demons are brought into material izat ion or physical embodiment under your conscious control. 2. out of body traveling. the second operation consists of leaving the physi cal cosm

ins the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyramids. figures 16 to 31 show the pyramids of the four watchtowers. these, or similar diagrams, can be used to focus your mirad when skrying the watchtowers in the spirit vision. in addition to providing a three-dimensional effect when gazing at the truncated pyramids, they are also helpful in showing how the cosmic elements are combined in each watchtower square. foz example, when you look at the o in nako (figure 18, appendix a) you can see at a glance that it is composed of two par s air, one part earth, and one par water.during a visit to this region, you would expect to see a lot of air, some w

chtower square. foz example, when you look at the o in nako (figure 18, appendix a) you can see at a glance that it is composed of two par s air, one part earth, and one par water.during a visit to this region, you would expect to see a lot of air, some water, and some earth, but no fire at all. now iook at the s in shal (also figure 18, appendix a. here you can see ata glance that this region is three parts earth and one part air. you would not expect to see evidente of water or fire anywhere in this region. in this manner, the truncated pyramids that are shown in figures 15 through 31 in appendix a can be especially helpful in quickly summarizing the cosmic elemento of the watchtower squares. the pyramid itself is a powerful magical symbol its base is four-sided and thus rooted in forro

are. 46 the effects of multiple letters in a square and all these things deceived me not, for 1 expanded them by my subtlety finto the twelve rays of the crown. and these twelve rays were one. aleister crowley, liber ararita some of the watchtower squares have multiple letters. two squares (one in water and one in earth) have four letters each, and two squares (one in water and one in earth, have three letters each. fifty-five squares have two letters each. multiple letters express the variety of forces acting in these regions. many of these squares can be seen in several different ways. for example, the element fire is both destructive and creative because the enlivening of spirit implies the death of matter. in this way the archangel of the square t/l in msat (l) in fire of earth can be

GREY W G CONDENSATION OF KABBALAH

itual standpoint. all human races concern themselves with cosmic calculations and spiritual speculations but in the case of the semitic race in particular, some of them thought it best to begin by setting out a definite systemfor tackling the problem. a sort of: before you start thinking, find out why, what, and how to think idea. in the end, they decided the simplest way of all was the one, two, three, four method. start with a single idea and work on it until another one came out of it. then take those two ideas and combine them so that a third appeared. push the three around until a fourth came out, and so on. since humans calculated in tens because of having ten digits on both hands which have been used in primitive sign-language for countless centuries, they decided to adopt a decimal

called for supreme wisdom, so this second field or sphere, was named chochmah which means wisdom in hebrew. putting 0+ 1+ 2 concepts together, it seemed obvious that something would be needed to react with if definite results were to appear anywhere, so out of them a third concept of a 2 sphere arose which they named binah- understanding. a reflective, instinctive sort of awareness. now they had three types of consciousness to consider. these were: 1. consciousness itself, 2. a masculine outgoing consciousness, 3. a receptive feminine consciousness. this seemed to be the process-principles of creation. the right-left-centre, yes-no and maybe, positive-negative and neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and s

ted and pushed through into what was termed the kingdom of god or the normal state of ourselves and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative

followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a final. the kabbalists thought in terms for this by postulating a four world theory, or four distinct advances of consciousness by which god arrived at the state of creation we live in. they classified these as: 1. atzilut or a condition of origination in which god did no more than conceive the bare idea of anything, such as wet-dry, light-dark, and hard-s

should have been on the masculine right instead of the neutral centre. they solved this problem by considering that if the final creative act were equivalent to the expulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

ntecedent to the conversion, of all its contents, so to speak. history teaches us to recognise in language, the farther we are able to follow it up, a higher perfection of form, which declines as culture advances; as the forms of the thirteenth century are superior to our present ones, and those of the ninth and the fifth stand higher still, it may be presumed that german populations of the first three centuries of our era, whose very names have never reached us, must have spoken a more perfect language than the gothic itself. now if such inferences as to what is non-extant are valid in language, if its present condition carries us far back to an older and oldest; a like proceeding must be justifiable in mythology too, and from its dry watercourses we may guess the copious spring, from its

, and if we concede to them an abundant stock of religious myths, then song and story could not fail to preface. vll lay hold of these, and to interweave themselves with the rites and customs. that such was the case we are assured by tacitus; aud the testimony of jornandes and eginhart leaves not the smallest room for doubt respecting later ages. those primitive songs on tuisco, on mannus and the three races that branched out of him, are echoed long after in the genealogies of ingo, iscio, hermino; so the hygelac of the beowulf-song, whom a tenth century legend that has just emerged from oblivion names huglacus magnus (haupt 5, 10, is found yet again as a proof that even poetry may agree with history in the' chochilaichus' of gregory of tours. if in the 12th and loth centuries our country^

ts of the fable are to the wild and unsubjugated: in poetry the wild is always superior to the tamed. the legend of the sun-blind dwarfs (pp. 466n, 1247) and that of the blood-vat (pp. 468 n, 902) remind us of the edda. in the fairy-tale also, dwarfs and giants play their part: swan-witchen (swan-white) and dorn-roschen (thorn-rose= sleeping beauty, pp. 425, 1204 are a swan-wife and a valkyr; the three spinning-wives, p. 415, are norns; the footstool hurled down from the heavenly seat (p. 136, death as a godfather (p. 853, the player's throw and jack the gamester (pp. 818n, 887) reach back to heathen times. fairy-tales, not legends, have in common with the god-myth a multitude of metamoi'phoses; and they often let animals come upon the stage, and so they trespass on the old animal-epos. in

offered little more than their bare sound; partly, under some altered guise, in the more fluid but fuller form of the folk-tale. this last applies more to the goddesses, the former to the gods. gods and heroes are found in the very names of runes, the first of which in old norse is freyr, others are thor, zio, eor, asc, man, but nowhere goddesses. the gods that have kept the firmest hold are the three marked in the days of the week as mercury, jupiter, mars; and of these, wuotan stands out the most distinct. jonas, fredegar, paulus diaconus and the abrenuntiatio name him, he towers at the head of ancient lines of kings, many places bear the indelible impress of his name. woedenspanne signified a part of the human hand, as the north named another part' lilf-lisr' wolf-lith, after the god t

ther as mothers, the former creating, governing, guiding, loi'ds of victory and bliss, of air, fire and water, the goddesses nourishing, spinning, tilling, beautiful, bedizened, loving. as all the sounds of language are reducible to a few, from whose simplicity the rest can be derived the vowels by broadening, narrowing, and combination into diphthongs, the mute consonants by subdivision of their three groups each into three stages, while particular dialects shift them from one stage to another in regular gradation; so in mythology i reduce the long array of divine personages to their unity, and let their multiplicity spring out of this unity; and we can hardly go wrong in assumingr for deities and heroes a similar coincidence, combination and gradation, according to their characters and p

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the hardenstein, and often shared his bed. he played charmingly on the harp, and got rid of much money at dice; he called neveling brotherin- law, and often admonished him, he spoke to everybody, and made the clergy blush by discovering their secret sins. his hands were lean like those of a frog, cold and soft to the grasp; he would allow himself to be felt, but never to be seen. after a stay of three years he made off without injuring any one. other accounts call him king vollmar, and they say the room he lived in is called vollmar s kammer to this day: a place at table had to be kept for him, and one in the stable for his horse; meats, oats and hay were consumed, but of horse or man you saw nothing but the shadow. once an inquisitive man having sprinkled ashes and peas to make him fall

set (boetrder, og derfor har man ej tordet falde disse gandske. to this connexion of home-sprites with tree-worship we shall have to return further on. 510 wights and elves. of king vollmar; but over his chamber-door it was found written, that from that time the house would be as unlucky as it had been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 1651 they disappeared during the lorrain war, but the pot is still there, let into the kitchen wall.1 the home-sprite s parting prophecy sounds particularly ancient, and the grim savagery of his wrath is heathen all over. sam. meiger says of the wolterkens: se vinden sik gemeinichlich in den hiiser

before he moved, he spied the f. dipping his grey coat in the brook: my little coat here i swill and souse, to-morrow we move to a fine new house. borner s orlagau, p. 246. whoever has the kobold must not wash or comb himself (sommer p. 171. miillenh. 209; so in the case of the devil, ch. xxxiii. extr. from suppl. 514 wights and elves (p. 507, likewise the folet in marie de fr. 2, 140, who grants three wishes (oremens. and the captive marmennill (p. 434, or the sea-wife, does the same. the unfriendly, racketing and tormenting spirits who take pos session of a house, are distinguished from the friendly and goodnatured by their commonly forming a whole gang, who disturb the householder s rest with their riot and clatter, and throw stones from the roof at passers by. a french comedy of the 16

heroes, gigantic ones are meant, as heimo, starkaftr, asperian (p. 387. but ssem. 85b expressly calls a]?urs firihqfdudr, exactly as the mhg. wahtelmsere names a driliouptigen tursen (massm. denkm. 109: a remarkable in stance of agreement. in ssem. 35a appears a giant s son with six heads, in 56a the many-headed band of giants is spoken of, and in 53 a giantess with 900 heads. brana s father has three (invisible) heads, fornald. sog. 3, 574, where also it is said: f]?a 1 schafarik explains obor by the celtic ambro above (p. 520n; but in that case the polish would have been a,br. 2 briareus or ^gaeon has a hundred arms (e/faro-yxei/sos, ii. 1, 402) and fifty heads, geryon three heads and six hands; in hesiod s theog. 150, kottus, gyges and briareus have one hundred arms and fifty heads. th

e the saracen giant four arms, two noses, two chins, ogier 9817. 528 giants. fell margr (many a) tvijiofffaffr iotunn. trolds with 12 heads, then with 5, 10, 15 occur in norske event, nos. 3 and 24. in scotland too the story of the reyde eyttyn with the hire lieydis was known (complaynt, p. 98, and lindsay s dreme (ed. 1592, p. 225) mentions the history of reid etin. the fairy-tale of red etin wi three heads may now be read complete in chambers,1 pp. 56-58; but it does not explain whether the red colour in his name refers to skin, hair or dress. a black complexion is not attributed to giants, as it is to dwarfs (p. 444) and the devil, though the half-black hel (p. 312) was of giant kin. hrungnir, a giant in the edda, has a head of stone (seem. 76b, sn. 109, another in the fornald. sog. 3

GRIMOIRE OF TURIEL

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

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

ivate sessions with men and women who had been initiated into the order in france and india and other lands, who formed with him the first foundation committee. together they labored for six years so that in the seventh year of preparation they could announce to the american public the reestablishment of the rosicrucian order. the first official manifesto was warmly greeted by a gathering of over three hundred prominent students of the ancient rosicrucian teachings who examined the official papers, seals and warrants possessed by imperator lewis, and formed the first american council of the order. a report of that session was sent to france, to the body of men who undertook the burden of supporting the foundation work in america, and a few months later the grand council of the ordre rose c

icial seals of the a.m.o.r.c. 1. general symbol of the order in the world 2. the great seal of the supreme council 3. the seal and sign of the supreme treasurer 4. the seal of the founder 5. original emblem worn by the fratres and sorores 6. the rosae crucis (official) 7. the seal and sign of the supreme secretary 8. great seal of the grand master 9. the sacred insignia of the imperator [27] part three operating manual we present to our members a manual regarding the work, symbols, and other matters pertaining to our order. this manual will answer many questions continually asked, and will be a guide for officers and members in promptly and more efficiently advancing in the principles of the order. the matter has been prepared under the direction of the imperator and must conform with the

ssion into any lodge of anyone who is not a properly initiated member in good standing. if a visitor wishes to attend one full degree, or take an initiation, he should secure a demit from his own lodge for the time of his visit. visitors visitors to a lodge must submit to the rules and laws of such lodge and the constitution of the order. visits to a lodge cannot extend over a period of more than three months, atter which time a visitor must be transferred to such lodge. during the time of visiting a lodge, whether in the same city or another city than that in which the member's own lodge is located, a visitor must pay his or her regular dues to the lodge to which he or she belongs. by showing a membership card to the secretary of a lodge, indicating that the dues have been paid to one's p

lodge (or any lower degree, but may not repeat such visit more than twice in succession without becoming members of such lodge and subject to its regulations, except under special circumstances as determined by the officers of the lodge. transfers members may be transferred from one lodge to another only when the member intends or expects to be a member of the lodge to which he is transferred for three months or more. if a member wishes to attend another lodge for less than three months, he or she must be classed as a visitor to that lodge, and be subject to the hospitality of such lodge. continued visits to any lodge should be made only when a member is in another city than that in which his own lodge is located. when a member is transferred to a lodge, and presents to that lodge a proper

oint within the inner circle (the outer circle is the temple; the inner circle is the lodge) thus, it is "the triangle within the two circles" it indicates, therefore, that god is in all places (lodges.meeting places, at all times (temple.time; therefore, he is omnipresent. the shekinah is illuminated at all convocations, to symbolize the "fire and fervor, flame and light" of the divine presence. three candles are used upon the shekinah to remind us of the law that with no less than three "points" can perfect manifestations exist. the shekinah is placed with its third point toward the west, so that the "presence of god" may manifest in the west, where dwell the children of light in peace, love, and meditation. the outer two points of the shekinah are toward the north and south. the shekina

HAMIL THE ROSICRUCIAN SEER

e names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinuity from sibley to barrett, then through. a pupil of barrett's magicalintroduaion19account taken down exactly as hockley's seer reported it to him, it does not appear to have gone down at allwellwith those present at the bristol college, whenitwas eventually read.itwasto be another three years before hockley sought membership of the metropolitan (london) college, of the sria, in1875.once elected, hockley was not tobea regular attender and never gave a paper. he did, however, exhibit at one meeting the rosicrucian certificate and diary of sigismundbacstrom.phe had possibly stayed aloof from the metropolitan college because of his quarrel with and temporary dislike of k.r.h.ma

work in british lodge no. 8 he was exalted into royal arch masonry in the british chapter no. 8 on1december 1865.thecraft and royal arch in england are thematically and administratively linked, the latter being said to be the completionof.the former. as with the lodge he was a regular attenderatthe chapter, taking minor offices but never putting himself forward for267 the principal's chairs, the three principals being the rulers of a chapter.itissurprising that he did not, because the royal arch is a much more mystical order than the craft and, as such, would have had much more appeal to hockley. many areputoff taking office in the royal arch by its rather daunting and complicated ritual, but hockley, having been a member of the committee oftheemulation lodge of improvement, certainly had

masonic medals are called, as a tokenoftheir esteem. he died, unfortunately, before the jewel was finished,butas a mark of their sincerity and as a lasting memorial to him the jewel was completed, accepted by the lodge and ordered to be worn by successive secretaries, which it still is today. hockley, as the letters show, had a long professional connection with alnwick in northumberland, spending three or more weeks there each year. he came into contact with local freemasons and on 27 september 1870 was elected a joining16therosicrucianseer freemasons.theanswer is possibly to be found in an extract copied by irwin from hockley's 'crystalmsno.7'.irwin simply copied the answers received from thecrownedangelbutit is easy to construct the probable questions. hockley appears to have asked the c

with an almost religious awe. indeed his experiments were to have a profound effect on his own religious beliefs, turning him from a unitarian to a trinitarian christian with a firm belief in the mystery of the virgin birth. before use, the crystal or mirror had to be consecrated with prayers and dedicated to the serviceofgod. consecrated calls, again invoking the name of christ, were to be given three times to summon whichever spirit guide was required. once the spirit's message had been received, a special discharge was to be given three times, again invoking christ and his angels, followed by prayersofthanks. despite all the care taken to avoid calling up evil spirits, they occasionally came through andhadto be speedily discharged(videhis report 'raising the devil, p.129).again, despite

lication from the letters is that he was rarely at home, constantly attending meetings and seances. his last few years were dogged by increasing ill-health and he died at the ageofseventy-seven on 10 november 1885.thecause of death, registered by a cousin who was present, was stated to be 'natural decay and exhaustion. as befits an accountant, his will was short and precise. he left a little over three and a half thousand pounds, household goods, his books, manuscripts, mirrors and crystals. he ordered his library to be sold and the proceeds, together with the remainderofhis estate after a few personal bequests, were to be divided between distant relatives. his crystal and mirrors were bought by james burns and co, but their ultimate fate is not known.thefateofhis books and manuscripts is

HANDBOOK OF EGYPTIAN MYTHOLOGY

gical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken part of ritual.1 as theories to explain the whole of world mythology, these interpretations all have flaws, but each of them is applicable to some egyptian myths. in his book on the meaning and functions of myth, g. s. kirk proposed three main categories of myths.2 his first category is myths told for entertainment. this is a reminder that myths may be sacred, but they are not necessarily solemn. the validity of this category might be challenged, but some cultures do seem to have told one version of a myth for entertainment while another, more secret version, was used in rituals.3 kirk s second category includes operative, it

places and summarized their functions and qualities with epithets. some epi- 8 handbook of egyptian mythology thets, such as horus, protector of his father, suggest the existence of a story behind them. in the fourth dynasty the king s role was redefined as being the son of ra, the deputy of the sun god on earth. sneferu, the first king of the fourth dynasty, was one of egypt s greatest builders. three pyramids were completed in his reign, each with two temples for the funerary cult of the king. later literary tradition was favorable to sneferu but not to his successor khufu (cheops, the builder of the great pyramid at giza (see under kings and princes and magicians in deities, themes, and concepts. writing in the fifth century bce, the greek historian herodotus reported a legend that king

on in daily life makes it difficult to know much about the gods at this period. a rich new source of evidence appeared in the twenty-fourth century bce, when hieroglyphic inscriptions were carved inside the pyramid tomb of king weni (unas. these inscriptions, composed in the language known as old egyptian, are now called the pyramid texts. the pyramid texts the pyramid texts are the oldest of the three principal collections of egyptian funerary literature.19 they are also among the earliest religious writings known from anywhere in the world. the texts are divided into sections; each is preceded by an egyptian phrase meaning words to be spoken but sometimes translated introduction 9 as spell or incantation. these incantations can be as short as a single sentence or many paragraphs long. th

nto sections; each is preceded by an egyptian phrase meaning words to be spoken but sometimes translated introduction 9 as spell or incantation. these incantations can be as short as a single sentence or many paragraphs long. the pyramid of king weni contains around 300 incantations, but more than 800 are currently known. pyramid texts have been found in the pyramids of five old kingdom kings and three queens. no two pyramids have exactly the same selection. no illustrations accompany the pyramid texts, though the ceilings of royal burial chambers were usually decorated with stars. many hieroglyphic signs consist of images of living creatures. in the writing of the pyramid texts, potentially harmful creatures such as snakes, scorpions, and some kinds of birds and people are often shown dis

izarre legends herodotus relates about some egyptian kings, such as a tale of king mycerinus (menkara) raping his own daughter and burying her inside a cow, may have reflected contemporary folktales. the egyptians had a long tradition of telling unflattering stories about past kings. between 404 and 343 bce, several dynasties of egyptian-born kings were able to keep the persians out of egypt. the three kings of the thirtieth dynasty instituted a style of art and architecture that was to continue under their foreign successors. a thirtieth dynasty mythological text about the reigns of shu and geb defines a ruler s duties as defending egypt from foreign enemies, maintaining the country s defensive walls and irrigation systems, and rebuilding the temples of the gods.79 a huge granite temple w

HEAVEN HELL

fact that the work was begun again in the quarries also proves that the authority of the menthu-heteps was well established. menthu-hetep ii, we are told by an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet six inches thick, and it is probable that he required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of which was about sixteen feet six inches square; and at one time he employed several thousands of men, including three thousand carriers or boatmen, in his stone-works. his successor, menthu-hetep iii, continued the work in the qua

s-ren-s-ament-qemamu-s-thetet-hati-en-am-s. xxi. gate. tem-sia-er-metuu-ari-hemen-hai-nebau-s. from the above lists, and from copies of them which are found in the papyrus of ani, and other p. 37 finely illustrated books of the dead, it is quite clear that, according to one view, sekhet-aaru, the land of the blessed, was divided into seven sections, each of which was entered through a gate having three attendants, and that, according to other traditions, it had sections varying in number from ten to twenty-one, for each of the gates mentioned above must have been intended to protect a division. it will be noted that the names of the ten gates are in reality long sentences, which make sense and can be translated, but there is little doubt that under the xviiith dynasty these sentences were

khet-aaru, or the "field of reeds" and sekhet-hetepet, or the "field of peace" thanks to the funeral papyri of the xviiith dynasty, much is known, and they p. 43 may now be briefly described. from the papyrus of nebseni 1 we learn that sekhet-hetep was rectangular in shape, and that it was intersected by canals, supplied from the stream by which the whole region was enclosed. in one division were three pools of water, click to view sekhet-hetepet (papyrus of nebseni, british museum, no. 9900, sheet 17. in another four pools, and in a third two pools; a place specially set apart was known as the "birthplace of the god of the region" and the "great company of the p. 44 gods in sekhet-hetep" occupied another section of it. at the end of a short canal was moored a boat, provided with eight oar

division, but he burns no incense; the boat in which he paddles is loaded with offerings, and he is seen dedicating an offering to the bearded figure. the legend reads "living in peace in sekhet--winds for the nostrils" the second division contains scenes p. 45 click to view sekhet-hetepet (papyrus of ani, british museum, no. 10,740, sheet 32. p. 47 of' reaping and treading out of corn, but only three pools of water instead of four. in the third division we see an! ploughing the land by the side of a stream of untold length and breadth, which is said to contain neither fish nor worms. it is important to note that this division is described as sekhet-aanru. the eyot which represents the birthplace of the god of the city has no title, and the larger island, which is separated from it by a v

important to note that this division is described as sekhet-aanru. the eyot which represents the birthplace of the god of the city has no title, and the larger island, which is separated from it by a very narrow strip of ground, contains a flight of steps, but no gods. in the left-hand corner is a place which is described as "the seat of the spirits, who are seven cubits in height; the "grain is three cubits high, and it is the perfect spirits who reap it" in the other portion of this section are two boats instead of one as in the papyrus of nebseni. in connection with the two pictures of sekhet-hetepet described above, it is important to consider the text which accompanies the older of them, i.e, that of the papyrus of nebseni. the deceased is made to say that he sails over the lake of h

HELENA BLAVATSKY NIGHTMARE TALES

attached to the obrenovitch family,and who, like rachel, would not be comforted for the death of her children. after the proclamation of theyoung obrenovitch, nephew of the murdered man, she had sold out her property and disappeared; but notbefore taking a solemn vow on the tombs of the victims to avenge their deaths. the writer of this truthful narrative had passed a few days at belgrade, about three months before the horriddeed was perpetrated, and knew the princess katinka. she was a kind, gentle, and lazy creature at home;abroad she seemed a parisienne in manners and education. as nearly all the personages who will figure inthis true story are still living, it is but decent that i should withhold their names, and give only initials. the old serbian lady seldom left her house, going bu

escribe it. a luminous vapourappeared, closely surrounding the girl's body. at first about an inch in thickness, it gradually expanded, and,gathering itself, suddenly seemed to break off from the body altogether and condense itself into a kind ofsemisolid vapour, which very soon assumed the likeness of the somnambule herself. flickering about thesurface of the earth the form vacillated for two or three seconds, then glided noiselessly toward the river. itdisappeared like a mist, dissolved in the moonbeams, which seemed to absorb it altogether. i had followed the scene with an intense attention. the mysterious operation, know in the east as theevocation of the scin-lecca, was taking place before my own eyes. to doubt was impossible, and dupotetwas right in saying that mesmerism is the consc

aseless echo of thegospoja's cry "i am avenged! i feel it; i know it. my warning heart tells me that the fiends are no more" she fell panting onthe ground, dragging down, in her fall, the girl, who allowed herself to be pulled down as if she were a bag ofwool "i hope my subject did no further mischief to-night. she is a dangerous as well as a very wonderful subject,"said the frenchman. we parted. three days after that i was at t, and as i was sitting in the dining-room of a restaurant,waiting for my lunch, i happened to pick up a newspaper, and the first lines i read ran thus: vienna, 186. two mysterious deaths. last evening, at 9:45, as p- was about to retire, two of the gentlemen-in-waitingsuddenly exhibited great terror, as though they had seen a dreadful apparition. theyscreamed, stagg

o hismagic crystal, and a single message by his spiritual telegraph, was really astonishing. the secret of this wasthat m. de lassa was a conjurer and deceiver, whose pretensions were omniscient and whose predictionsalways came true. delessert did not find it very difficult to get an introduction and admission to de lassa's salon. thereceptions occurred every other day- two hours in the forenoon, three hours in the evening. it was eveningwhen inspector delessert called in his assumed character of m. flabry, virtuoso in jewels and a convert tospiritualism. he found the handsome parlours brilliantly lighted, and a charming assemblage gathered ofwell-pleased guests, who did not at all seem to have come to learn their fortunes or fates, while contributingto the income of their host, but rather

solemn servant, but when he or she returned to the salon--some did not return at all- they invariably wore a dazed or puzzled look, were confused, astonished,frightened, or amused. all this was so unmistakably genuine, and de lassa and his wife seemed sounconcerned amidst it all, not to say distinct from it all, that delessert could not avoid being forcibly struckand considerably puzzled. two or three little incidents, which came under delessert's own immediate observation, will suffice to makeplain the character of the impressions made upon those present. a couple of gentlemen, both young, both ofgood social condition, and evidently very intimate friends, were conversing together and tutoying one anotherat a great rate, when the dignified footman summoned alphonse. he laughed gaily "tarr

HELENA BLAVATSKY THE KEY TO THEOSOPHY

es one consecrated to amun, the god of wisdom. theosophy is the equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, which is the root of all nature, and of all that is, visible and invisible. 2. belief in man's eternal immortal nature, because, being a radiation of the universal soul, it is of an identical essence with it. 3. theurgy, or "divine work" or producing a work of gods; from theoi "gods" and ergein "to wor

self a great author, and gave an allegorical interpretation to some parts of homer's writings. the system of meditation the philaletheians resorted to was ecstasy, a system akin to indian yoga practice. what is known of the eclectic school is due to origen, longinus, and plotinus, the immediate disciples of ammonius. the chief aim of the founders of the eclectic theosophical school was one of the three objects of its modern successor, the theosophical society, namely, to reconcile all religions, sects, and nations under a common system of ethics, based on eternal verities. q. what have you to show that this is not an impossible dream; and that all the world's religions are based on the one and the same truth? a. their comparative study and analysis. the "wisdom-religion" was one in antiqui

good we find in each. but here, again, it must be stated that, like all other ancient systems, theosophy is divided into exoteric and esoteric sections. q. what is the difference? a. the members of the theosophical society at large are free to profess whatever religion or philosophy they like, or none if they so prefer, provided they are in sympathy with, and ready to carry out one or more of the three objects of the association. the society is a philanthropic and scientific body for the propagation of the idea of brotherhood on practical instead of theoretical lines. the fellows may be christians or muslims, jews or parsees, buddhists or brahmins, spiritualists or materialists, it does not matter; but every member must be either a philanthropist, or a scholar, a searcher into ryan and oth

sed him from his oath of loyalty to a cause. is he justified, think you? don't you think he deserves being called a dishonorable man, a coward? q. i believe so; but some think otherwise. a. so much the worse for them. but we will talk on this subject later, if you please. the working system of the t.s *1) the objects of the society q. what are the objects of the "theosophical society? a. they are three, and have been so from the beginning. 1. to form the nucleus of a universal brotherhood of humanity without distinction of race, color, or creed. 2. to promote the study of aryan *2) and other scriptures, of the world's religions and sciences, and to vindicate the importance of old asiatic literature, namely, of the brahmanical, buddhist, and zoroastrian philosophies. 3. to investigate the h

d. 2. to promote the study of aryan *2) and other scriptures, of the world's religions and sciences, and to vindicate the importance of old asiatic literature, namely, of the brahmanical, buddhist, and zoroastrian philosophies. 3. to investigate the hidden mysteries of nature under every aspect possible, and the psychic and spiritual powers latent in man especially. these are, broadly stated, the three chief objects of the theosophical society *1) see also appendix at the end of this file *2) h.p.b. means the original indo-germanic race from northern india (see h.p.b, the theosophical glossary, london, 1892 and also the glossary at the end of this file) page 22 the key to theosophy- hp blavatsky.txt q. can you give me some more detailed information upon these? a. we may divide each of the

HEPTAMERON

ies one and the same; but useth to be changed, according to the order of the spirits that are to be called, their places, times, daies and hours. for in making a circle, it ought to be considered in what time of the year, what day, and what hour, that you make the circle; what spirits you would call, to what star and region they do belong, and what functions they have. therefore let there be made three circles of the latitude of nine foot, and let them be distant one from another a hands breadth; and in the middle circle, first, write the name of the hour wherein you do the work. in the second place, write the name of the angel of the hour. in the third place, the sigil of the angel of the hour. fourthly, the name of the angel that ruleth that day wherein you do the work, and the names of

you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished, according to

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

HINE P OVEN READY CHAOS

ual to use anything that s/he thinks is suitable as a temporary belief or symbol system. what matters is the results you get, not the authenticity of the system used. so chaos magic then, is not a system- it utilises systems and encourages adherents to devise their own, giving magic a truly postmodernist flavour. needless to say, chaos magic began to acquire a sinister reputation. this was due to three factors; firstly that its pick n mix/d.i.y approach to magic was frowned upon by the traditionalist schools, secondly that many people associated chaos with anarchy and other negative associations, and thirdly that some chaos magic publications were hyped as being blasphemous, sinister, and dangerous in a way that they were not, which proved all the same to be an attractive glamour for those

aos. alas, by this time, the early co-operation between exponents of chaos had given rise to legal wrangles, literary sideswipes, and even magical battles. for some at least, chaos magic= loadsa money while others discovered that they had a position to hold onto as defenders of the title of spokesperson for a movement. true to its nature, chaos splintered and began to re-evolve in different ways. three different magazines emerged to continue the chaos debate- chaos international, nox, and joel birroco s chaos. chaos international was formed on the basis of networking, specifically the idea that the editorship would change hands with each issue. a good idea in principle, it gave rise to practical problems such as address changes, obtaining back copies, and meant that each issue had to be vi

ontinuing soap opera of mount olympus- home of the gods; the episode which inadvertently brought about the trojan war. it seems that zeus was throwing a party and did not want to invite eris because of her reputation as a troublemaker. infuriated by the snub, eris fashioned a golden apple incribed with the word kallisti( to the prettiest one) and tossed it into the hall where all the guests were. three of the invited goddesses, athena, hera, and aphrodite, each claimed the apple for themselves and started fighting and throwing food around. to settle the dispute, zeus ordered all three to submit to the judgement of a mortal over just who was the prettiest one, and said mortal was paris, son of the king of troy. zeus sent all three to paris, via hermes, but each goddess tried to 25 oven-read

we have tied and tangled; sorting out the threads of experience and colour-coding the chains of chance. it may leave us freer, more able to act effectively and less likely to repeat old mistakes. the thing has a chinese puzzle-like nature. we can perceive only the present, and it requires intense sifting through memory to see the scaffolding beneath. 54 phil hine the grip of obsession upon us has three components: cognitive- our thoughts& feelings in relation to the situation. these must be ruthlessly analysed and cut down by vipasana, banishing, or some similar strategy. physiological- anxiety responses of heart rate, muscle tone and blood pressure. the body must be stilled by relaxation and pranayama. behavioural- what we must do (or more often, don t do. often, our obsessive behaviour i

HOMSI

ompiled primarily between 1992 and 1994 by john brawl, sonya nieman zink, zack ramsey and robert a. zink. the materials in my possession printed prior some point in 1998, indicate that they were copyrighted to homsi, an unincorporated california association. my understanding is that no formal copyright was ever filed by the homsi itself. subsequent to some point in 1998, mr. zink- after the other three compilers had left the homsi- registered a copyright on his own behalf. moreover, these materials are substantially available elsewhere on the web, independently of their present form or of this web-site, at a variety of locations, to wit: http//www.angelfire.com/ab6/imuhtuk. as a result of the facts and circumstances hereinabove specified, it is my opinion that copyright protection, if any

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

h 1889 and november 1905. they are worthy of publication, i believe, because they throw additional light upon the notable expansion of interest in occultism which began when the mysterious madame blavatsky settled permanently in london early in 1887. together with colonel henry olcott and william q judge she had founded the theosophical society in new york city in 1875. a london branch was formed three years later but there was little public interest in great britain until 188 i when h. p. sinnett, who had been one of madame blavatsky's converts in india, published his occult world. sixty years later a. e. waite recalled its 'remarkable account of strange phenomena and yet stranger claims 'i remember very well the strange crew that filled sinnett's drawing room at theosophical gatherings'

was under the editorship of miss mabel collins. he contributed a series of articles to the lady. he was at one time offered, but declined, the city editorship of vanity fair and was a regular correspondent to lucifer' gardner's masonic career was brief. he was initiated in montefiore lodge no. 1017 (whose membership was almost entirely jewish) in october 1886 (aet. 29) but resigned in june 1889, three months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy a

owledge it today. i am absolutely harrassed by work &c. preparatory to going to london next week partly on occult matters and partly on a private business. 1 i must ask you to be good enough to allow me to put off answering it in full till my return. i shall be so occupied next week that i am not sure we can get to no. 17.2 the account of dr price is positively in the "annual register [underlined three times] for 1782' a friend near here has it and i have never seen the "gentleman's magazine. i assure you i have made no mistake at all. i enclose a small piece of dhoop or incense. there is enough for about twice burning. roll it into shape of a pastille [small diagram] something like that. present my respectful remembrances to mrs gardner and believe me, chacombe vicarage 14 march 1889 2 22

y you till i am less occupied, and then you will be better prepared for what i have to say. h.p.b. is quite right as to piazzi smythe's [i.e, smyth's] mistakes. he is, i think, not an occultist, nor even a freemason, and therefore he must fall into error [see footnote on p. 26 above. as a freemason, you would see the use of the sarcophagus or coffin, in which the initiate would [symbolically] lay three days and 3 nights in darkness. i have ceased to trouble myself about piazzi smythe. no doubt a certain scale of measurement is used throughout, but it was mere assumption to make it the source of the british inch. 32 thealchemist of the golden dawn split between h.p.b. and m.b' and the defection of harbottle, which grieved me exceedingly. in haste, 1 i have not been able to identifym. b. t

anxious to know if you arrived safely, and are very glad that all went well. i was very glad to have a talk with you, especially as you seem so much in earnest. above all things, recollect the furnace is the first consideration. fletcher's would be very good to melt or calcine, but it would do nothing more. the one i to d you of is the thing. get to understand all about furnaces for this purpose. three such glorious sunny days we have had. i fear we may suffer by a change the other way next month. i have felt somewhat better yesterday and to-day, and mrs ayton is also better. it is still very uncertain whether we shall be in london for the [g.d] equinox [ceremony. chacombe vicarage 19june 1891 it is very good of you to think of us and invite us to your hospitable home for this memorable co

HP LOVECRAFT A DARK LORE

ve normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on april 2 at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of march 22. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, i

n to the dream-sculpture of young wilcox. that my uncle was excited by the tale of the sculptor i did not wonder, for what thoughts must arise upon hearing, after a knowledge of what legrasse had learned of the cult, of a sensitive young man who had dreamed not only the figure and exact hieroglyphics of the swamp-found image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by esquimaux diabolists and mongrel louisianans. professor angell's instant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense

ent. the emma's men shewed fight, says the survivor, and though the schooner began to sink from shots beneath the water-line they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of the emma's men, including capt. collins and first mate green, were killed; and the remaining eight under second mate johansen proceeded to navigate the captured yacht, going ahead in their original direction to see if any reason for their ordering back had existed. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean

rth a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by design, a band of innocent sailors had done by accident. after vigintillions of years great cthulhu was loose again, and ravening for delight. three men were swept up by the flabby claws before anybody turned. god rest them, if there be any rest in the universe. they were donovan, guerrera, and angstrom. parker slipped as the other three were plunging frenziedly over endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, b

n so common in many new england backwaters. they have come to form a race by themselves, with the well-defined mental and physical stigmata of degeneracy and inbreeding. the average of their intelligence is woefully low, whilst their annals reek of overt viciousness and of half-hidden murders, incests, and deeds of almost unnameable violence and perversity. the old gentry, representing the two or three armigerous families which came from salem in 1692, have kept somewhat above the general level of decay; though many branches are sunk into the sordid populace so deeply that only their names remain as a key to the origin they disgrace. some of the whateleys and bishops still send their eldest sons to harvard and miskatonic, though those sons seldom return to the mouldering gambrel roofs unde

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

rill principle with the principle of the small circular rock drill in such a way as to cope quickly with strata of varying hardness. steel head, jointed rods, gasoline motor, collapsible wooden derrick, dynamiting paraphernalia, cording, rubbish-removal auger, and sectional piping for bores five inches wide and up to one thousand feet deep all formed, with needed accessories, no greater load than three seven-dog sledges could carry. this was made possible by the clever aluminum alloy of which most of the metal objects were fashioned. four large dornier aeroplanes, designed especially for the tremendous altitude flying necessary on the antarctic plateau and with added fuel-warming and quick-starting devices worked out by pabodie, could transport our entire expedition from a base at the edge

ticular point the scott and shackleton expeditions had preceded us. our camp on the frozen shore below the volcano s slope was only a provisional one, headquarters being kept aboard the arkham. we landed all our drilling apparatus, dogs, sledges, tents, provisions, gasoline tanks, experimental ice-melting outfit, cameras, both ordinary and aerial, aeroplane parts, and other accessories, including three small portable wireless outfits- besides those in the planes- capable of communicating with the arkham s large outfit from any part of the antarctic continent that we would be likely to visit. the ship s outfit, communicating with the outside world, was to convey press reports to the arkham advertiser's powerful wireless station on kingsport head, massachusetts. we hoped to complete our work

ring revealed their nature, we found some highly interesting fossil markings and fragments; notably ferns, seaweeds, trilobites, crinoids, and such mollusks as linguellae and gastropods- all of which seemed of real significance in connection with the region s primordial history. there was also a queer triangular, striated marking, about a foot in greatest diameter, which lake pieced together from three fragments of slate brought up from a deep-blasted aperture. these fragments came from a point to the westward, near the queen alexandra range; and lake, as a biologist, seemed to find their curious marking unusually puzzling and provocative, though to my geological eye it looked not unlike some of the ripple effects reasonably common in the sedimentary rocks. since slate is no more than a me

these being simultaneously picked up by our apparatus at the southern base and by the arkham at mcmurdo sound, whence they were relayed to the outside world on wave lengths up to fifty meters. the start was made january 22nd at 4 a.m, and the first wireless message we received came only two hours later, when lake spoke of descending and starting a small-scale ice-melting and bore at a point some three hundred miles away from us. six hours after that a second and very excited message told of the frantic, beaver-like work whereby a shallow shaft had been sunk and blasted, culminating in the discovery of slate fragments with several markings approximately like the one which had caused the original puzzlement. three hours later a brief bulletin announced the resumption of the flight in the te

ng breathlessly over the receiver. thought of this titanic mountain rampart seven hundred miles away inflamed our deepest sense of adventure; and we rejoiced that our expedition, if not ourselves personally, had been its discoverers. in half an hour lake called us again "moulton's plane forced down on plateau in foothills, but nobody hurt and perhaps can repair. shall transfer essentials to other three for return or further moves if necessary, but no more heavy plane travel needed just now mountains surpass anything in imagination. am going up scouting in carroll s plane, with all weight out "you can t imagine anything like this. highest peaks must go over thirty-five thousand feet. everest out of the running. atwood to work out height with theodolite while carroll and i go up. probably wr

HP LOVECRAFT BEYOND THE WALL OF SLEEP

, when to the state psychopathic institution in which i served as an intern was brought the man whose case has ever since haunted me so unceasingly. his name, as given on the records, was joe slater, or slaader, and his appearance was that of the typical denizen of the catskill mountain region; one of those strange, repellent scions of a primitive colonial peasant stock whose isolation for nearly three centuries in the hilly fastnesses of a little-traveled countryside has caused them to sink to a kind of barbaric degeneracy, rather than advance with their more fortunately placed brethren of the thickly settled districts. among these odd folk, who correspond exactly to the decadent element of "white trash" in the south, law and morals are non-existent; and their general mental status is pro

t which you yourself become in the freedom of dreamless sleep. i am your brother of light, and have floated with you in the effulgent valleys. it is not permitted me to tell your waking earth-self of your real self, but we are all roamers of vast spaces and travelers in many ages. next year i may be dwelling in the egypt which you call ancient, or in the cruel empire of tsan chan which is to come three thousand years hence. you and i have drifted to the worlds that reel about the red arcturus, and dwelt in the bodies of the insect-philosophers that crawl proudly over the fourth moon of jupiter. how little does the earth self know life and its extent! how little, indeed, ought it to know for its own tranquility "of the oppressor i cannot speak. you on earth have unwittingly felt its distant

HP LOVECRAFT CELEPHAIS

reeze lull him to sleep as he watched the clouds from the cliff near the village. he had protested then, when they had found him, waked him, and carried him home, for just as he was aroused he had been about to sail in a golden galley for those alluring regions where the sea meets the sky. and now he was equally resentful of awaking, for he had found his fabulous city after forty weary years. but three nights afterward kuranes came again to celephais. as before, he dreamed first of the village that was asleep or dead, and of the abyss down which one must float silently; then the rift appeared again, and he beheld the glittering minarets of the city, and saw the graceful galleys riding at anchor in the blue harbour, and watched the gingko trees of mount man swaying in the sea-breeze. but th

HP LOVECRAFT COOL AIR

spanish woman named herrero, did not annoy me with gossip or with criticisms of the late-burning electric light in my third-floor front hall room; and my fellow-lodgers were as quiet and uncommunicative as one might desire, being mostly spaniards a little above the coarsest and crudest grade. only the din of street cars in the thoroughfare below proved a serious annoyance. i had been there about three weeks when the first odd incident occurred. one evening at about eight i heard a spattering on the floor and became suddenly aware that i had been smelling the pungent odour of ammonia for some time. looking about, i saw that the ceiling was wet and dripping; the soaking apparently proceeding from a corner on the side toward the street. anxious to stop the matter at its source, i hastened to

is electric desk lamp; a fit for which he prescribed effectively whilst keeping himself well out of sight. that man, oddly enough, had been through the terrors of the great war without having incurred any fright so thorough. then, in the middle of october, the horror of horrors came with stupefying suddenness. one night about eleven the pump of the refrigerating machine broke down, so that within three hours the process of ammonia cooling became impossible. dr. mu oz summoned me by thumping on the floor, and i worked desperately to repair the injury while my host cursed in a tone whose lifeless, rattling hollowness surpassed description. my amateur efforts, however, proved of no use; and when i had brought in a mechanic from a neighbouring all-night garage, we learned that nothing could be

HP LOVECRAFT FROM BEYOND

riend so suddenly metamorphosed to a shivering gargoyle, i became infected with the terror which seemed stalking in all the shadows. the words and beliefs expressed ten weeks before seemed bodied forth in the darkness beyond the small circle of candle light, and i sickened at the hollow, altered voice of my host. i wished the servants were about, and did not like it when he said they had all left three days previously. it seemed strange that old gregory, at least, should desert his master without telling as tried a friend as i. it was he who had given me all the information i had of tillinghast after i was repulsed in rage. yet i soon subordinated all my fears to my growing curiosity and fascination. just what crawford tillinghast now wished of me i could only guess, but that he had some s

tired? well, don't worry, my friend, for they are coming. look, look, curse you, look. it's just over your left shoulder" what remains to be told is very brief, and may be familiar to you from the newspaper accounts. the police heard a shot in the old tillinghast house and found us there- tillinghast dead and me unconscious they arrested me because the revolver was in my hand, but released me in three hours, after they found it was apoplexy which had finished tillinghast and saw that my shot had been directed at the noxious machine which now lay hopelessly shattered on the laboratory floor. i did not tell very much of what i had seen, for i feared the coroner would be skeptical; but from the evasive outline i did give, the doctor told me that i had undoubtedly been hypnotized by the vindi

HP LOVECRAFT HERBERT WEST REANIMATOR

der was not overwhelming, since for the most part i shared the materialism of my friend. he was calmer than i as he forced a large quantity of his fluid into a vein of the body s arm, immediately binding the incision securely. the waiting was gruesome, but west never faltered. every now and then he applied his stethoscope to the specimen, and bore the negative results philosophically. after about three-quarters of an hour without the least sign of life he disappointedly pronounced the solution inadequate, but determined to make the most of his opportunity and try one change in the formula before disposing of his ghastly prize. we had that afternoon dug a grave in the cellar, and would have to fill it by dawn- for although we had fixed a lock on the house, we wished to shun even the remotes

ed red death in its wake- in all, seventeen maimed and shapeless remnants of bodies were left behind by the voiceless, sadistic monster that crept abroad. a few persons had half seen it in the dark, and said it was white and like a malformed ape or anthropomorphic fiend. it had not left behind quite all that it had attacked, for sometimes it had been hungry. the number it had killed was fourteen; three of the bodies had been in stricken homes and had not been alive. on the third night frantic bands of searchers, led by the police, captured it in a house on crane street near the miskatonic campus. they had organised the quest with care, keeping in touch by means of volunteer telephone stations, and when someone in the college district had reported hearing a scratching at a shuttered window

asylum at sefton, where it beat its head against the walls of a padded cell for sixteen years- until the recent mishap, when it escaped under circumstances that few like to mention. what had most disgusted the searchers of arkham was the thing they noticed when the monster s face was cleaned- the mocking, unbelievable resemblance to a learned and self-sacrificing martyr who had been entombed but three days before- the late dr. allan halsey, public benefactor and dean of the medical school of miskatonic university. to the vanished herbert west and to me the disgust and horror were supreme. i shudder tonight as i think of it; shudder even more than i did that morning when west muttered through his bandages "damn it, it wasn t quite fresh enough" iii. six shots by moonlight published april 1

d never learned. we had fair luck with specimens in bolton- much better than in arkham. we had not been settled a week before we got an accident victim on the very night of burial, and made it open its eyes with an amazingly rational expression before the solution failed. it had lost an arm- if it had been a perfect body we might have succeeded better. between then and the next january we secured three more; one total failure, one case of marked muscular motion, and one rather shivery thing- it rose of itself and uttered a sound. then came a period when luck was poor; interments fell off, and those that did occur were of specimens either too diseased or too maimed for use. we kept track of all the deaths and their circumstances with systematic care. one march night, however, we unexpectedl

about eleven, but i did not sleep well. bolton had a surprisingly good police force for so small a town, and i could not help fearing the mess which would ensue if the affair of the night before were ever tracked down. it might mean the end of all our local work- and perhaps prison for both west and me. i did not like those rumours of a fight which were floating about. after the clock had struck three the moon shone in my eyes, but i turned over without rising to pull down the shade. then came the steady rattling at the back door. i lay still and somewhat dazed, but before long heard west s rap on my door. he was clad in dressing-gown and slippers, and had in his hands a revolver and an electric flashlight. from the revolver i knew that he was thinking more of the crazed italian than of t

HP LOVECRAFT THE CALL OF CTHULHU

ve normal; but the whole condition was otherwise such as to suggest true fever rather than mental disorder. on 2 april at about 3 p.m. every trace of wilcox's malady suddenly ceased. he sat upright in bed, astonished to find himself at home and completely ignorant of what had happened in dream or reality since the night of 22 march. pronounced well by his physician, he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, i

in to the dream-sculpture of young wilcox. that my uncle was excited by the tale of the sculptor i did not wonder, for what thoughts must arise upon hearing after a knowledge of what legrasse had learned of the cult, of a sensitive young man, who had dreamed not only the figure and exact hieroglyphics of the swampfound image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by eskimo diabolists and mongrel louisianans? professor angell's instant start on an investigation of the utmost thoroughness was eminently natural; though privately i suspected young wilcox of having heard of the cult in some indirect way, and of having invented a series of dreams to heighten and continue the mystery at my uncle's expense. t

ment. the emma's men showed fight, says the survivor, and though the schooner began to sink from shots beneath the waterline they managed to heave alongside their enemy and board her, grappling with the savage crew on the yacht's deck, and being forced to kill them all, the number being slightly superior, because of their particularly abhorrent and desperate though rather clumsy mode of fighting. three of emma's men, including capt. collins and first mate green, were killed; and the remaining eight under second mate johansen proceeded to navigate the captured yacht, going ahead in their original direction to see if any reason for their ordering back had existed. the next day, it appears, they raised and landed on a small island, although none is known to exist in that part of the ocean; an

th a great architect went mad, and poor wilcox raved with fever in that telepathic instant? the thing of the idols, the green, sticky spawn of the stars, had awaked to claim his own. the stars were right again, and what an age-old cult had failed to do by designs, a band of innocent sailors had done by accident. after vigintillions of years great cthulhu was loose again, and ravening for delight. three men were swept up by the flabby claws before anybody turned. god rest them, if there be any rest in the universe. they were donovan, guerrera and angstrom. parker slipped as the other three were plunging frenziedly over endless vistas of green-crusted rock to the boat, and johansen swears he was swallowed up by an angle of masonry which shouldn't have been there; an angle which was acute, bu

HP LOVECRAFT THE CRAWLING CHAOS

in the distance. then, as i attained it and glanced out on all sides, the stupendous picture of my surroundings burst upon me with full and devastating force. i beheld such a sight as i had never beheld before, and which no living person can have seen save in the delirium of fever or the inferno of opium. the building stood on a narrow point of land- or what was now a narrow point of land- fully three hundred feet above what must lately have been a seething vortex of mad waters. on either side of the house there fell a newly washed-out precipice of red earth, whilst ahead of me the hideous waves were still rolling in frightfully, eating away the land with ghastly monotony and deliberation. out a mile or more there rose and fell menacing breakers at least fifty feet in height, and on the f

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

winding river ai and beyond. so sarnath waxed mighty and learned and beautiful, and sent forth conquering armies to subdue the neighboring cities; and in time there sate upon a throne in sarnath the kings of all the land of mnar and of many lands adjacent. the wonder of the world and the pride of all mankind was sarnath the magnificent. of polished desert-quarried marble were its walls, in height three hundred cubits and in breadth seventy-five, so that chariots might pass each other as men drove them along the top. for full five hundred stadia did they run, being open only on the side toward the lake where a green stone sea-wall kept back the waves that rose oddly once a year at the festival of the `destroying of lb. in sarnath were fifty streets from the lake to the gates of the caravans

went thither, and even then only the brave and adventurous young men of yellow hair and blue eyes, who are no kin to the men of mnar. these men indeed went to the lake to view sarnath; but though they found the vast still lake itself, and the gray rock akurion which rears high above it near the shore, they beheld not the wonder of the world and pride of all mankind. where once had risen walls of three hundred cubits and towers yet higher, now stretched only the marshy shore, and where once had dwelt fifty million of men now crawled the detestable water-lizard. not even the mines of precious metal remained. doom had come to sarnath. but half buried in the rushes was spied a curious green idol; an exceedingly ancient idol chiseled in the likeness of bokrug, the great water-lizard. that idol

HP LOVECRAFT THE LURKING FEAR

on were found missing from the dead; and even then it was hard to explain the murder of fifty by half that number. but the fact remained that on a summer night a bolt had come out of the heavens and left a dead village whose corpses were horribly mangled, chewed, and clawed. the excited oountryside immediately connected the horror with the haunted martense mansion, though the localities were over three miles apart. the troopers were more skeptical; including the mansion only casually in their investigations, and dropping it altogether when they found it thoroughly deserted. country and vrnage people, however i canvassed the place with infinite care; overturning everything in the house, sounding ponds and brooks, beating down bushes, and ransacking the nearby forests. all was in vain; the d

iews to elucidate the horror's history as told by local grandams. i followed the accounts languidly at first, for i am a connoisseur in horrors; but after a week i detected an atmosphere which stirred me oddly, sq that on august 5th, 1921, i registered among the reporters who crowded the hotel at lefferts corners, nearest village to tempest mountain and acknowledged headquarters of the searchers. three weeks more, and the dispersal of the reporters left me free-to begin a terrible exploration based on the minute inquiries and surveying with which i had meanwhile busied myself. so on this summer night, while distant thunder rumbled, i left a silent motor-car and tramped with two armed companions up the last mound-covered reaches of tempest mountain, casting the beams of an electric torch on

an immense east window and narrow south window, both devoid of panes or shutters. opposite the large window was 'an enormous dutch fireplace with scriptural tiles representing the prodigal son, and opposite the narrow window was a spacious bed built into the wall. as the tree-muffled thunder grew louder, i arranged my plan's details. first i fastened side by side to the ledge of the large window three rope ladders which i had' brought with me. i knew they reached a suitable spot on the grass outside, for i had tested them. then the three of us dragged from another room a wide four-poster bedstead, crowding it laterally against the window. having strewn it with fir boughs, all now rested on it with drawn automatics, two relaxing while the third watched. from whatever direction the demon mi

ket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the three watchers either from the window or the interior, had begun with the men on each side and left the middle man till the last, when the titan fireball had scared it away. why had it not taken its victims in natural order, with myself second, from whichever direction it had approached? with what manner of far-reaching tentacles did it prey? or did it know that i was the leader, and saved me for

HP LOVECRAFT THE MUSIC OF ERICH ZANN

ng and rickety attic stairs. his room, one of only two in the steeply pitched garret, was on the west side, toward the high wall that formed the upper end of the street. its size was very great, and seemed the greater because of its extraordinary barrenness and neglect. of furniture there was only a narrow iron bedstead, a dingy wash-stand, a small table, a large bookcase, an iron music-rack, and three old-fashioned chairs. sheets of music were piled in disorder about the floor. the walls were of bare boards, and had probably never known plaster; whilst the abundance of dust and cobwebs made the place seem more deserted than inhabited. evidently erich zann s world of beauty lay in some far cosmos of the imagination. motioning me to sit down, the dumb man closed the door, turned the large w

HP LOVECRAFT THE NAMELESS CITY

a narrow passage whose walls were lined with cases of wood having glass fronts. as in that palaeozoic and abysmal place i felt of such things as polished wood and glass i shuddered at the possible implications. the cases were apparently ranged along each side of the passage at regular intervals, and were oblong and horizontal, hideously like coffins in shape and size. when i tried to move two or three for further examination, i found that they were firmly fastened. i saw that the passage was a long one, so floundered ahead rapidly in a creeping run that would have seemed horrible had any eye watched me in the blackness; crossing from side to side occasionally to feel of my surroundings and be sure the walls and rows of cases still stretched on. man is so used to thinking visually that i a

HP LOVECRAFT THE PICTURE IN THE HOUSE

relished the picters, so he give it in on a swap 'tis a queer book- here, leave me git on my spectacles" the old man fumbled among his rags, producing a pair of dirty and amazingly antique glasses with small octagonal lenses and steel bows. donning these, he reached for the volume on the table and turned the pages lovingly "ebenezer cud read a leetle o' this-'tis latin- but i can't. i had two er three schoolmasters read me a bit, and passon clark, him they say got draownded in the pond- kin yew make anything outen it" i told him that i could, and translated for his benefit a paragraph near the beginning. if i erred, he was not scholar enough to correct me; for he seemed childishly pleased at my english version. his proximity was becoming rather obnoxious, yet i saw no way to escape withou

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

ou could take that old bus, i suppose" he said with a certain hesitation "but it ain't thought much of hereabouts. it goes through innsmouth- you may have heard about that- and so the people don't like it. run by an innsmouth fellow- joe sargent- but never gets any custom from here, or arkham either, i guess. wonder it keeps running at all. i s'pose it's cheap enough, but i never see mor'n two or three people in it- nobody but those innsmouth folk leaves the square- front of hammond's drug store- at 10 a.m. and 7 p.m. unless they've changed lately. looks like a terrible rattletrap- i've never been on it" that was the first i ever heard of shadowed innsmouth. any reference to a town not shown on common map or listed in recent guidebooks would have interested me, and the agent's odd manner o

maybe you know there's still a bunch of fiji islanders somewhere around cape cod "well, there must be something like that back of the innsmouth people. the place always was badly cut off from the rest of the country by marshes and creeks and we can't be sure about the ins and outs of the matter; but it's pretty clear that old captain marsh must have brought home some odd specimens when he had all three of his ships in commission back in the twenties and thirties. there certainly is a strange kind of streak in the innsmouth forks today- i don't know how to explain it but it sort of makes you crawl. you'll notice a little in sargent if you take his bus. some of 'em have queer narrow heads with flat noses and bulgy, starry eyes that never seem to shut, and their skin ain't quite right. rough

ot exaggerated the dislike which local people bore toward innsmouth and its denizens. in a few moments a small motor-coach of extreme decrepitude and dirty grey colour rattled down state street, made a turn, and drew up at the curb beside me. i felt immediately that it was the right one; a guess which the half-legible on the windshield- arkham- innsmouth- newb'port- soon verified. there were only three passengers- dark, unkempt men of sullen visage and somewhat youthful cast- and when the vehicle stopped they clumsily shambled out and began walking up state street in a silent, almost furtive fashion. the driver also alighted, and i watched him as he went into the drug store to make some purchase. this, i reflected, must be the joe sargent mentioned by the ticket-agent; and even be-fore i n

topped by the queer ancient house of which so many legends are told; but for the moment all my attention was captured by the nearer panorama just below me. i had, i realized, come face to face with rumour-shadowed innsmouth. it was a town of wide extent and dense construction, yet one with a portentous dearth of visible life. from the tangle of chimney-pots scarcely a wisp of smoke came, and the three tall steeples loomed stark and unpainted against the seaward horizon. one of them was crumbling down at the top, and in that and another there were only black gaping holes where clock-dials should have been. the vast huddle of sagging gambrel roofs and peaked gables conveyed with offensive clearness the idea of wormy decay, and as we approached along the now descending road i could see that

on why i should have felt that shuddering touch of evil pseudomemory. was it not natural that a local mystery cult should adopt among its regimentals an unique type of head-dress made familiar to the community in some strange way- perhaps as treasure-trove? a very thin sprinkling of repellent-looking youngish people now became visible on the sidewalks- lone individuals, and silent knots of two or three. the lower floors of the crumbling houses sometimes harboured small shops with dingy signs, and i noticed a parked truck or two as we rattled along. the sound of waterfalls became more and more distinct, and presently i saw a fairly deep river-gorge ahead, spanned by a wide, iron-railed highway bridge beyond which a large square opened out as we clanked over the bridge i looked out on both s

HP LOVECRAFT THE STATEMENT OF RANDOLPH CARTER

t i had with me an electric lantern and two spades, whilst my companion was supplied with a similar lantern and a portable telephone outfit. no word was uttered, for the spot and the task seemed known to us; and without delay we seized our spades and commenced to clear away the grass, weeds, and drifted earth from the flat, archaic mortuary. after uncovering the entire surface, which consisted of three immense granite slabs, we stepped back some distance to survey the charnel scene; and warren appeared to make some mental calculations. then he returned to the sepulcher, and using his spade as a lever, sought to pry up the slab lying nearest to a stony ruin which may have been a monument in its day. he did not succeed, and motioned to me to come to his assistance. finally our combined stren

HP LOVECRAFT THE STREET

d the old flag and put up a new banner of stripes and stars. but though men talked of great changes, the street felt them not, for its folk were still the same, speaking of the old familiar things in the old familiar accounts. and the trees still sheltered singing birds, and at evening the moon and stars looked down upon dewy blossoms in the walled rose-gardens. in time there were no more swords, three-cornered hats, or periwigs in the street. how strange seemed the inhabitants with their walking-sticks, tall beavers, and cropped heads! new sounds came from the distance first strange puffings and shrieks from the river a mile away, and then, many years later, strange puffings and shrieks and rumblings from other directions. the air was not quite so pure as before, but the spirit of the pla

HP LOVECRAFT THE TERRIBLE OLD MAN

. mr. ricci and mr. silva were to interview the poor old gentleman, whilst mr. czanek waited for them and their presumable metallic burden with a covered motor-car in ship street, by the gate in the tall rear wall of their host s grounds. desire to avoid needless explanations in case of unexpected police intrusions prompted these plans for a quiet and unostentatious departure. as prearranged, the three adventurers started out separately in order to prevent any evil-minded suspicions afterward. messrs. ricci and silva met in water street by the old man s front gate, and although they did not like the way the moon shone down upon the painted stones through the budding branches of the gnarled trees, they had more important things to think about than mere idle superstition. they feared it migh

what he had expected; for his colleagues were not there at all, but only the terrible old man leaning quietly on his knotted cane and smiling hideously. mr. czanek had never before noticed the colour of that man s eyes; now he saw that they were yellow. little things make considerable excitement in little towns, which is the reason that kingsport people talked all that spring and summer about the three unidentifiable bodies, horribly slashed as with many cutlasses, and horribly mangled as by the tread of many cruel boot-heels, which the tide washed in. and some people even spoke of things as trivial as the deserted motor-car found in ship street, or certain especially inhuman cries, probably of a stray animal or migratory bird, heard in the night by wakeful citizens. but in this idle villa

HP LOVECRAFT THE THING IN THE MOONLIGHT

a-captain must have witnessed scores of things much more stirring in the far-off days of his unremembered youth. 1998-1999 william johns last modified: 12/18/1999 18:44:4the thing in the moonlight by h. p. lovecraft and j. chapman miske written november 24, 1927 published the following is based, in places word for word, on a letter lovecraft wrote to donald wandrei on november 24, 1927. the first three and last five paragraphs were added by j. chapman miske; the remainder is almost verbatim lovecraft. in the letter, lovecraft reveals that his "dreams occasionally approach'd the phantastical in character, tho' falling somewhat short of coherence" many of his stories were inspired by dreams. morgan is not a literary man; in fact he cannot speak english with any degree of coherency. that is w

HP LOVECRAFT THE TREE

a vent for his emotion and he toiled more steadily each day, shunning the gaieties he once had relished. meanwhile his evenings were spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigi

HP LOVECRAFT THE WHITE SHIP

untains of silver, where purr with ravishing music the scented waters that come from the grotto-born river narg. and the cities of cathuria are cinctured with golden walls, and their pavements also are of gold. in the gardens of these cities are strange orchids, and perfumed lakes whose beds are of coral and amber. at night the streets and the gardens are lit with gay lanthorns fashioned from the three-colored shell of the tortoise, and here resound the soft notes of the singer and the lutanist. and the houses of the cities of cathuria are all palaces, each built over a fragrant canal bearing the waters of the sacred narg. of marble and porphyry are the houses, and roofed with glittering gold that reflects the rays of the sun and enhances the splendor of the cities as blissful gods view th

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

s he gazed. was that stony bulge above the keystone of the imagined arch really a gigantic sculptured hand? then he drew forth the silver key, and made motions and intonations whose source he could only dimly remember. was anything forgotten? he knew only that he wished to cross the barrier to the untrammeled land of his dreams and the gulfs where all dimensions dissolved in the absolute. chapter three what happened then is scarcely to be described in words. it is full of those paradoxes, contradictions and an anomalies which have no place in waking life, but which fill our more fantastic dreams and are taken as matters of course till we return to our narrow, rigid, objective world of limited causation and tridimensional logic. as the hindoo continued his tale, he had difficul-ty in avoidi

'the man of truth has ridden to all-is-one. the man of truth has learned that illusion is the one reality, and that substance is the great impostor" and now, in that rise of masonry to which his eyes had been so irresistibly drawn, there appeared the outline of a titanic arch not unlike that which he thought he had glimpsed so long ago in that cave within a cave, on the far, unreal surface of the three-dimensioned earth. he realized that he had been using the silver key- moving it in accord with an unlearned and instinctive ritual closely akin to that which had opened the inner gate. that rose-drunken sea which lapped his cheeks was, he realized, no more or less than the adamantine mass of the solid wall yielding before his spell, and the vortex of thought with which the ancient ones had a

hen the waves increased in strength and sought to improve his understanding, reconciling him to the mul-tiform entity of which his present fragment was an infinitesimal part. they told him that every figure of space is but the result of the intersection by a plane of some corresponding figure of one more dimension- as a square is cut from a cube, or a circle from a sphere. the cube and sphere, of three dimensions, are thus cut from corresponding forms of four dimensions, which men know only through guesses and dreams; and these in turn are cut from forms of five dimensions, and so on up to the dizzy and reachless heights of archetypal infinity. the world of men and of the gods of men is merely an infinitesimal phase of an infinitesimal thing- the three-dimensional phase of that small whole

was gone- perhaps some growing tension had frightened him out of the house. an almost apologetic hesitancy hampered the speaker as he resumed in his oddly labored yet idiomatic voice "you have found these things of the abyss hard to believe" he said "but you will find the tangible and material things ahead still barer. that is the way of our minds. marvels are doubly incredible when brought into three dimensions from the vague regions of possible dream. i shall not try to tell you much- that would be another and very different story. i will tell only what you absolutely have to know" carter, after that final vortex of alien and polychromatic rhythm, had found himself in what for a moment he thought was his old insistent dream. he was, as many a night before, walking amidst throngs of claw

t lies beneath- and it is not good to see "a month ago carter saw the advertisement of this meeting, and knew that he must act quickly to save his estate. he could not wait to decipher the parchment and resume his human form. consequently he deputed me to act for him "gentlemen, i say to you that randolph carter is not dead; that he is temporarily in an anomalous condition, but that within two or three months at the outside he will be able to appear in proper form and demand the custody of his estate. i am prepared to offer proof if necessary. therefore i beg that you will adjourn this meeting for an indefinite period" chapter eight de marigny and phillips stared at the hindoo as if hypnotized, while aspinwall emitted a series of snorts and bellows. the old attorney's disgust had by now su

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

l water in a cauldron or stainless steel pot, and cook the ring for nine full minutes. while the ring is boiling, place nine white taper candles around the copper bowl. bury the ring in the earth. light the candles, and as they blaze they will instantly act as agents to purify the earth inside the copper bowl. the candles should flame brightly for ninety minutes, at the end of which time sprinkle three drops of olive oil over the copper bowl three separate times, nine drops in all. each time chant "my energies are a gift to the cosmos; my soul belongs to the wind. i am the cosmos; i am the wind" that makes you powerful for ever. the ring must stay in the bowl until midnight of the night of the full moon, two weeks later. at that moment place the ring on your finger. later, bury the bowl, t

e ritual is performed in a forceful attempt to alter a moment in time, by creating a vibration within the environment that in turn will set into motion a series of events leading ultimately to the desired conclusion. sorcery goes a giant step beyond mere positive thinking by generating situations demanding positive action, commitment. if you would like some additional romantic action, with silver three times tap crystal, nine times ring a small cleat bell, and daylong let a teapot gently whistle. but most effective of all is candle glow "a home with candles burning brightly will be visited by sexy woodnymphs nightly" in the beginning, herbs were used to placate gods. man burned herbs to release pungent aromas meant to stimulate the senses of the deity and insure favours. herbs have been in

write your whole name: first, middle and last. 3. under your name, write your lover's full name (always write your own name first, in order to maintain control. if your lover's name appears above yours, you will be dominated) 4. write down your lover's birthdate, followed by your own. 5. draw a heart around the information. 6. repeat the information, writing it directly over the original writing, three times. it will be indecipherable when you're through, and will look like plain scribbling. 7. when you have completed the writing, fold the paper as small as possible, and burn it in the flame of a red, or orange-red candle, until it is reduced to an ash (you need a large red candle with a large base so that it can support the burning of this paper without falling to the table) 8. while the

le when you're through, and will look like plain scribbling. 7. when you have completed the writing, fold the paper as small as possible, and burn it in the flame of a red, or orange-red candle, until it is reduced to an ash (you need a large red candle with a large base so that it can support the burning of this paper without falling to the table) 8. while the paper burns, chant this incantation three times: light the flame bright the fire red is the colour of desire 9. repeat the entire process every day or night for nine consecutive days. that's considered one spell. after that you use it as needed to reinforce. most witches save the ashes from all of their spells in a special little box. the box, because it's been used for years, develops magical properties of its own and can be used a

trash. you must treasure these things; they're potent. 5. charmed sleep spellcasters use an enormous amount of energy, and in order to insure that the energy is restored, charmed sleep is essential. this is attained through a simple ritual. place a desert turtle under your bed. put fresh mint leaves inside your pillow-case and place a rose-tinted crystal glass filled with water next to your bed. three bright yellow daffodils are set up at your window. light three blue candles and let them flame for one hour while you're getting ready to go to bed. then draw a protective white chalk circle around the bed. once between the covers you say "sandoz" eight times. sleep in the nude or it doesn't work. witchcraft hinges on desire, and the reason for this is that most people find it easy to become

INITIATION INTO HERMETICS

egarded as ordinary fire, water and air which would solely represent aspects of the grossly material plane but in this case universal qualities of all elements are concerned. 5. the principle of earth it has been said of the principle of air that it does not represent an element proper and this affirmation goes for the principle of earth likewise. now this means that out of the interaction of the three foresaid elements the earthy principle has been born as the last element which by its specific quality, the solidification involves all the three elements. it is this quality in particular which has given a concrete shape to the three aforesaid elements. but at the same time the action of the three elements has been limited with the result of space, measure, weight and time having been born

rthy principle has been born as the last element which by its specific quality, the solidification involves all the three elements. it is this quality in particular which has given a concrete shape to the three aforesaid elements. but at the same time the action of the three elements has been limited with the result of space, measure, weight and time having been born. the reciprocal action of the three elements together with that of the earth, thus, has become tetrapolar so that the earthy principle may be labeled now as a 4-pole magnet. the fluid in the polarity of the earthy element is electromagnetic. all the life created can therefore be explained by the fact that all elements are active in the fourth, i.e, the earth element. through realization in this element came out the fiat, it sh

the principle of air rests the task of controlling the electrical fluid of the fire and the magnetic fluid of the water in the body, keeping them in balance. for this reason it has been characterized as the neutral or mediating element. it has been said in the fundamental key about the forces of the principle of earth that it has the function inside the body to keep together the influences of the three elements. in the active form of the earthy principle, it has an animating, vivifying, invigorating influence and, in the negative form, it is the other way round. the earthy principle is responsible for the thriving as well as for the ageing of the body. we could mention quite a lot of analogies with respect to the influence of the elements inside the body, but let it be enough with the fore

responsible for the thriving as well as for the ageing of the body. we could mention quite a lot of analogies with respect to the influence of the elements inside the body, but let it be enough with the foregoing explanations. adepts of all periods never described the effects of the elements in particular, probably to avoid any misuse, but they did know very well all about it. they divided man in three basic conceptions, attributing the head to the fiery principle, the abdomen to that of water, and the chest to the airy one as the mediating principle between fire and water. how very right they were with their dividing man becomes obvious at the first look, because all that is active or fiery takes place in the head. in the abdomen it must be the contrary, the watery, the secretion, the wor

s, has proceeded the spirit, the spiritual ego with the four specific elemental qualities, proper to the immortal spirit, which was created in god s image. the fiery principle, the impulsive part, means the will (volition. the airy principle shows up in the intellect (mind, the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego. all the other qualities of the spirit are based upon these four original principles. the typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. each of these mentioned four elemental principles has many other aspects correspondin

INTERVIEW WITH ANDREW CHUMBLEY

pecialised kinds of knowledge. such books are genuine grammars of the arte and are possessed of a life beyond the apparent manifestations of author, reader, page and ink. to answer your question specifically, there are a number of works in process. there is, of course, the new edition of azoetia. this is scheduled for publication during the latter part of 2002. azoetia forms the first volume of a three volume set of grimoire texts; the second of which is the draconian grimoire these three works deal respectively with the teachings of the magical quintessence, the crooked path, and the immediate way. as with all magical works, their birth must await its proper season and i can only ask readers to be patient; i have to be! other works like qutub and the grimoire of the golden toad are specia

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

em to follow him or her. fear of wasted time by the time in our lives that we have reached the fourth phase of initiation, we are already experiencing the dimming of youth. we have begun to hear death's snigger rather plainly, and we are apt to be caught into the fear of wasted time. do i spend my time learning the runes, starting a new business, solving my family dilemmas? the experiences of the three types of sovereignty gained so far must be used now to learn the life lesson, that if you continue to act with an initiatory attitude all life experiences can be used in the quest for sovereignty. the choice is not finding the right thing to do, but finding the right attitude that informs your actions. fear of the unverifiable all humans on any religious or philosophical path fear that in th

IRISH WITCHCRAFT AND DEMONOLOGY

d years nothing is recorded, while the second half of the sixteenth century furnishes us with two cases and a suggestion of several others. it is stated by some writers (on the authority, we believe, of an early editor of hudibras) that during the rule of the commonwealth parliament thirty thousand witches were put to death in england. others, possessing a little common sense, place the number at three thousand, but even this is far too high. yet it seems to be beyond all doubt that more witches were sent to the gallows at that particular period than at any other in english history. ireland seems to have escaped scot- free--at p. 14 least we have not been able to find any instances recorded of witch trials at that time. probably the terribly disturbed state of the country, the tremendous u

t or sorcery employed to any extent in ireland. we have one undoubted instance, and a general hint of' some others as a sequel to this. how the two witches were put to death in 1578 we are not told, but probably it was by hanging. subsequent to the passing of the act of 1586 the method of execution would p. 21 have been that for felony. on the continent the stake was in continual request. in 1514 three hundred persons were burnt alive for this crime at como. between 1615 and 1635 more than six thousand sorcerers were burnt in the diocese of strasburg, while, if we can credit the figures of bartholomew de spina, in lombardy a thousand sorcerers a year were put to death for the space of twenty- five years. 1 the total number of persons executed in various ways for this crime has, according t

red to in the text or footnotes of the present volume. we should like however to acknowledge our indebtedness to such general works on the subject as sir walter scott's demonology and witchcraft, c. k. sharpe's history of witchcraft in scotland, john ashton's the devil in britain and america, and professor wallace notestein's history of witchcraft in england, 1558-1718 (washington, 1911; the last three contain most useful bibliographical notices. much valuable information with respect to the traditional versions of certain incidents which occurred in ulster has been gleaned from classon porter's pamphlet, p. 24 witches, warlocks, and ghosts (reprinted from the northern whig of 1885. for a good bird's-eye view of witchcraft on the continent from the earliest times we can recommend j. fran a

n nails, hair, herbs, worms, and other abominations, which the reader will remember he had received from sir john le poer at an early stage in the proceedings. further trouble arose with william outlawe, who was backed by the chancellor and treasurer, but the bishop finally succeeded in beating him, and compelled him to submit on his bended knees. by way of penance he was ordered to hear at least three masses every day for the space of a year, to feed a certain number of poor people, and to cover with lead the chancel of s. canice's cathedral from the belfry eastward, as well as the chapel of the blessed virgin. he thankfully agreed to do this, but subsequently refused to fulfil his obligations, and was thereupon cast into prison. p. 38 what was the fate of dame alice's accomplices, whose

or other lewde and evill intents and purposes, contrary to the laws of almighty god, to the peril of their owne soules, and to the great infamie and disquietnesse of this realm. for reformation thereof, be it enacted by the queen's majestie, with the assent of the lords spirituall and temporall and the commons in this present parliament assembled "1. that if any person or persons after the end of three months next, and immediately after the end of the last session of this present parliament, shall use, practise, or exercise any witchcraft, enchauntment, charme, or sorcery, whereby any person shall happen to be killed or destroied, p. 62 that then as well any such offender or offenders in invocations and conjurations, as is aforesaid, their aydors or councelors. being of the said offences l

ISIS UNVEILED

with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,287) local and traveling ministers, representing fifteen different denominations* each contradicting the other upon more or less vital theological questions, instruct, in their respective doctrines, thirty-three million (33,500,000) other persons. many of these teach ac- cordbig to the canons of the cis-atlontic branch of an establishment which acknowledges a daughter of the late duke of kent as its spiritual 1. these fifures ue copied from the rttigima sb^ma of the untied statet for ima year 187l 2. them are: the bavhmt. cmffrefotianaluli, fpikopojtaiu, northem utikoditu, southern mdkodiili, method

al state of the educated class has presented a curious aspect. society seems from that time to have been ever balancing itself upon one leg on an unseen tight-rope stretched from our visible universe into the invisible one; un- certain whether the end hooked on faith in the latter mi^t not suddenly break and hurl it into final amiihilation. the great body of nominal christians may be divided into three unequal portions: materialists, spiritualists, and christians proper. the materialists and spiritualists make common cause against the hierarchical pretensions of the clergy; who, in retaliation, denounce both with equal acerbi. hie materialists are as little in harmony as the christian sects themselves the comtists, or, as they call themselves, the positivists, being despised and hated to t

re closely, cut his finger on purpose, and tfaeu tried to assure her that it was nil blood and that, in the first excitement, he had touched the frame without any one remarking it. all was in vain, the old kdy felt sure that dimitry was killed, she began to have mn as ca said for him daily at the village church, and ainyed the whole digitizecoy google is isis unveiled but ranoe then, although the three succesidve emperora have been pious men, their will haa been respected, and the images and aainta have remained quiet, and hardly been spoken of except as connected with religious worship. in poland, a land of furious ultramontanism, there were, at different times, desperate attempts at miracle-doing. they died at birth, however, for the argus-eyed police were there; a catholic mirade in pol

ates as "the book of spirits (pitris, that centuries before our era the inhiaiei of the temple chose a superior councc, pie- sided over by the brakmdtma or supreme chief of all these inuiaiea; that this pontificate could be exercised only by a brahmana who had reached the age of eighty years* and that the brahmdima was sole guardian of the miystic formula, rimmu of every science, contained in the three mysterious letters. u m ^ich signify creahon, emtaervohon, and traruformation. he alone could expound its meaning in the presence of initiates of the third and supreme degree. whosoever among these initiates revealed to a profane a single one of the truths, even the smallest of the secrets entrusted to his care, was put to death. he who received the confidence had to share his fate "finally

l lingered lovingly in every christian heart, and his words of mercy and charity still vibrated in the air, even then the christians were outdoing the pagans in every kind of ferocity and religious intolerance. and if we look still farther back, and seek for examples of true chrimtum, in ages when buddhism had hardly superseded brfthmanism in india, and the name of jesus was only to he pronounced three centuries later, what do we find? which of the holy pillars of the church has ever elevated himself to the level of religious tolerance and noble simplicity of character of some of the heathen? compare for instance the hindfi a^ka, who lived 300 b. c, and the carthaginian st. augustine, who flourished three centuries after christ. according to max muller, this is what is found engraved on th

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

he rituals of the hermetic order of the golden dawn the initiate is sworn to invoke, in his workings, the highest name of god that he knows. in this way, whatever he does will come under the guidance and benediction of the highest spiritual force that he knows. thus the ruler of the element of earth has to be magically invoked so that it may truly govern this work of prognostication. it comprises three separate gestures: 1. the invocation of the god-name ruling the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that a

JASMUHEEN THE FOOD OF GODS

e wave of grace of the delta field adds a level to life that provides us with the purest nourishment we need. divine nutrition: the madonna frequency& the food of gods with jasmuheen 22 stage 5: freedom level 3 in the divine nutrition program (dnp: i would like to add another stage here which is the stage of true freedom. when we have explored and experienced the benefits of stages 1 to 4, one of three things occur: 1. first we have learnt to be free from the things that block the divine nutrition flow. 2. next, if we haven t completed our work here, we are intuitively guided to anchor ourselves firmly in the theta field and to be a radiant example of impeccable mastery in a way that nurtures the world and from this centre of focus we learn again how to compassionately serve. the i disappe

f the stages of life, our personal cycles in time, and how sometimes the load can weigh us down. or when a chapter has been digested and we are suddenly open to a new life, a way of being nourished and feel complete in the i am pleased with who i am and what i have created line that we eventually must look at in life. how long does he have? i asked the doctor as he later tells us all the options. three maybe four months, depending on what he decides. we need to keep him nourished and curb the losing of weight. otherwise he will just waste away and suffer other complications. later as i kiss and hug my father helping him to sit up and enjoy his cooled down cappuccino, he looks at me and smiles. next month, i d like to go next month. yes i think it will be next month. i wonder if we can orde

to cleanse the organs so that the chi they store and carry can be used more beneficially for the body. nourishing the bio-system through utilizing the energies of the procreation centers, of the spiritual centers and of the heart centre means that we can promote, deliver and sustain perfect health on all levels or achieve a younger appearance despite our age. as many metaphysicians are aware, the three most powerful energies that our body generates are: 1. the procreative energy for the establishment of new life, an energy that is generated and increased through our sexual arousal and union. 2. the spiritual energy that is generated when our sixth and seventh senses. and their corresponding pituitary and pineal glands. have been activated and our crown and brow charkas are open, tuned and

is please read mantak chia s books on the microcosmic orbit and sexual healing) the tibetan lamas have long utilized the microcosmic orbit to not just redirect their unused sexual energy when they are being celibate, but also to have it feed their bone structure including their bone marrow, their organs, their meridians, blood lines and their complete physical bio-system, as the blending of these three powerful energies through the body releases a very powerful force of nourishment from a storehouse of energy that we naturally have within us. divine nutrition: the madonna frequency& the food of gods with jasmuheen 61 interestingly enough, when the human bio-system enters into the vibration of compassion and unconditional love, and then combines this with sexual arousal energy, a new chemis

on our third eye and activate our pituitary and pineal glands plus the hypothalamus. which acts as an inner television screen, which in turn allows us to see this violet light of our dow. and it is this light which nourishes our mental body as it carries with it light codes and light packets of information from the source of supreme intelligence that many call god. diagram 6: the ancient wisdom s three fold flame of violet light is said to exist in our heart chakra. traditional diagram above left. divine nutrition: the madonna frequency& the food of gods with jasmuheen 63 the tao, the violet light& the north star: in the teachings of the ancient tao, it is said that the violet light spectrum comes to our physical earth through the fixed point of the north star and that when we connect with

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ed in the monuments and talismans of the primeval philosophers second edition revised, corrected, and considerably enlarged by hargrave jennings author of the indian religions; or, results of the mysterious buddhism; curious things of the outside world; live lights or dead lights (altar or talbe; one of the thirty; the obelisk (its origin, history, and purpose, etc, etc. illustrated by upwards of three hundred engravings london chatto and windus, piccadilly 1879 [the right of translation is reserved] first published london: john hotton, 1870. second edition, london: chatto and windus, 1879. this electronic text issued by celepha s press, leeds, 2003. this work is in the public domain. vnto the very points and prickes, here are to be found great misteries. nicholas flammel, 1399. quod sit c

different works, i have, without asking his permission, much pleasure in penning the above. london, january 1st, 1870. preface to the present edition he authors of this important book such must obviously be the fact of any work speaking with authority in regard of that extraordinary brotherhood, the rosicrucians feel assured that it will only be necessary to penetrate but to the extent of two or three pages therein, to secure vivid curiousity and attention. the producers particularly in the instance of this muchenlarged present edition are particularly desirous that no one shall identify them with, or consider them as maintaining personally, the strangely abstruse, and, in some instances, the startlingly singular ideas of these princes among the mystics. we are and desire to be viewed as

orrected his original brilliant crudities of thought, used to declare that most men at least, most thinking men spend the latter half of their lives in unlearning the mistakes of the previous half. this he declares to have been the fact in his own experience which was, even for this test, a very brief one; for shelley was only twenty-nine when his lamentable death occurred. the early departure of three brilliant poetic spirits of our fathers period, at the time time that it is very melancholy, is worthy of deep remark. shelley was, as we have said, twenty-nine; byron was only thirty-six; john keats in some respects the most poetically intense and abstract of the three was only twenty-four. and in these short several lifetimes, measuring so few years, these distinguished persons had achieve

gnorance. they are, besides, in the main copied from each other which is notably they case with the early encyclop dias. old fuller, who has some notices of robert flood, a famous english member of the order of the rosicrucians, fully admits his ignorance of whom the brotherhood comprised, and of their constitution or purpose. all generally received accounts, therefore, are wrong, principally for three reasons: first, through ignorance; secondly, through prejudice; thirdly, as instigated by distrust, dislike and envy, for in criticism it is a dogma that the subject must be always under the critic, never that, by a chance, the subject may be above the critic that is, above the critic s grasp and comprehension. but suppose the criticised choose to except to the ability of the critic in any w

dred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that had then burnt in a tomb from about three hundred years after christ nearly twelve hundred years. two of these subterranean lamps are to be seen in the museum of rarities at leyden, in holland. one of these lamps, in the papacy of paul the third, was found in the tomb of tullia, cicero s daughter, which had been shut up fifteen hundred and fifty years (second edition of n. bailey s fil logoj, 1731. notes. in the papacy of paul the t

JESSUP MK THE CASE FOR THE UFO

. an annotated reprint of the paperback was laboriously typed out on offset stencils and printed in a very small run by a garland, texas manufacturing company which produced equipment for the military. each page was run through the small office duplicator twice, once with black ink for the regular text of the book, then once again with red ink, the latter reproducing the mysterious annotations by three men, who may have been gypsies, hoaxters, or space people living among men. the spiral bound 8 x 11 volume, containing more that 200 pages, became known as the annotated edition. the reprint quickly became legend. a few civilian ufo enthusiasts claimed to have seen copies, and it was rumored that a few close associates of the late mr. jessup possessed copies. many people claimed it simply ha

washington d.c, received a manila envelope postmarked seminole, a small town in texas. written across its face was the notation happy easter. when furth opened the envelope he found a copy of the jessup paperback. we are not certain of furth s reactions, but we can assume that he thumbed through the book and that his interest was piqued by a series of notes, interjections, underscorings, etc, in three colors of ink, apparently written by three different people. only the name of one of the authors of the annotations appeared in the notes, that of jemi. the paperback had apparently been passed through the hands of the strange annotators several times. this conclusion could be drawn from the fact that the notes indicated discussions between two or all three of the men, with questions answere

of the borderland sciences research associates foundation, inc. our interest continued, though we had never seen an actual copy of the annotated edition, and often doubted that it really existed. one of our correspondents claimed to possess the complete volume in photocopy form and sent us second generation copies of a few pages to prove his point. brad steiger provided miniature reproductions of three actual pages to illustrate an article "fantastic key to the flying saucer mystery" in saga magazine, november, 1967. he noted that the reproductions were from a microfilm copy owned by stephen yankee. we finally acquired one of the rare original copies in 1971 from a friend of the late mr. jessup, to whom he had given one of the few copies supplied him by its publisher. observing the clarity

writing this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is retained as possible. no attempt has been made, with ultra violet light or other methods, to read material which has been crossed out by one of the correspondents. it appears that these notes were written by three persons. the use of three distinct colors of ink- blue, blue-violet, and blue-green- and the difference in handwriting lead to this conclusion. hereafter they will be referred to as mr. a, mr. b, and jemi. it is assumed that the third person was jemi because of the direct use of "jemi" in salutations and references to that name by mr. a (green) and mr. b (blue) throughout the book. there are

dmitting to their fellowship people of a different blood and with whom they have no sympathy. this could explain the usage of the term in the closing notes "my dear bothers" and perhaps the repeated reference to "vain humankind" this book was apparently passed through the hands of these men several or many times. this conclusion is drawn from the fact that there are discussions between two or all three of the men, questions answered, and places where parts of a note have been marked through, underlined, or added to by one or both of the other men. some have been deleted by marking through. 9 shortly after the publication of his book, mr. jessup received a letter from a carlos miguel allende (a copy of this letter and the one that followed appear in the appendix) mr. jessup said that he "ha

K AMBER THE BASICS OF MAGICK

rious forms, and connecting the four bodies (ie. spiritual, mental, astral, and physical) together. the chakras are located along the nadies (a network of psychic nerves or channels) and follow the autonomic nervous system along the spinal cord. chakras correlate with major acupuncture points along the 'governing vessel meridian (acupuncture term. the seven major chakras are connected together by three major nadies which are parallel and near each other. the middle nadi is called *sushumna* and it has neutral characteristics. the nadi on the left (ie. nearest your left hand) is the *ida* nadi which has yin characteristics. on the other side of sushumna (nearest your right hand) is the *pingala* nadi, having yang qualities. chakras are visible to clairvoyant sight as varously colored rotati

he western symbols and colors for the elements. element tattva tattvic symbol= earth prithivi yellow square water apas silver crescent fire tejas red triangle air vayu blue circle (spirit) akasa black oval yoga yoga originated in india. it is a physical or mental discipline designed to condition and invigorate the mind and body. there are many kinds of yoga, but they may be generally divided into three main types. hatha yoga- affect the mind through the body using physical exercises; improve physical health and endurance. raja yoga- affect the mind through mental training; improve concentration. mantra yoga- affect the mind through chanting and affirmation; achieve relaxation. meditation this is a much touted area of the occult. there are many meditation techniques, and many claims made fo

ious, or not attempt it if you have a respiratory or heart condition. check with your physician if in doubt, and don't overdo) one of the most useful physical exercises is pranayama, or controlled breathing (actually a type of hatha yoga exercise. for this and any other calesthentics or hatha yoga which you might choose to do a 'kitchen timer' is suggested (many of these aren't accurate for under three minutes, but are helpful for longer periods. the main purpose of pranayama is to relax the body and mind. there are many kinds of pranayama, but a simple one called the 'four-fold breath' will suffice. this consists of four short quick inhallations, then four short quick exhallations; then repeat, continuing until the allotted time is used up. it will take about 1 1/2 seconds for the four in

ncrease up to about five minutes a day. if you do the pranayama befor your magical activity, it will help you to get 'into the mood. it is also an excellent aid to relaxation and tension release. pranayama should not be done during heavy air pollution. other exercises you might consider are hatha yoga, calesthentics, walking or jogging. review questions 1) what is a chakra? list them. 2) name the three major nadies. which nadi is hot? 3) what is pranayama? book list arthur diekman, the observing self. w.y. evans-wentz, tibetan yoga and secret doctrines. sandra gibson, beyond the mind. king and skinner, techniques of high magic. swami sivananda, kundalini yoga. john woodroffe (pseud. for arthur avalon, the serpent power. the basics of magick get any book for free on: www.abika.com 20* magic

from you. invocation formal ritual usually involves the invocation (ritually calling up) of a god or goddess, spirit, or other entity. in this sense, magick is somewhat similar to pagan religion and witchcraft. however, we consider magick ritual a technique, not a religion. worship need not be involved. sometimes the invocation of an entity creates an artificial elemental. crowley says there are three different kinds of the basics of magick get any book for free on: www.abika.com 26 invocation- 1) devotion to the entity (as in the bhakti yoga of the hare krishna sect; the faustian devil pact. 2) ceremonial invocation- usual method of the middle ages. 3) drama- usually needs more than one person (as in a mass>>cautions< 1. often as not a ritual may produce side-effects, usually something s

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

whatever form the creative force and your own consciousness will allow. out of this release, new the basics of magick get any book for free on: www.abika.com 38 lives, new opportunities, and new magical opportunities are bogh20073 1 notes on editions of sefer yetzirah in english don karr sefer yetzirah (book of formation, hereafter sy) is the oldest known speculative treatise in hebrew. there are three prime recensions of sy: short, long, and one somewhere in between called the saadian recension (in that it was the basis of saadia s commentary of the early tenth century* even the longest of these contains something less than 2500 words. the date of sy s composition remains a matter of some debate, but most scholars agree that it was written or compiled between the second and sixth centurie

e notion of these as metaphysical stages of creation. the remaining chapters of sy tell of the powers and correspondences of the twenty-two hebrew letters. in 1971, gruenwald noted, although sefer yezira is one of the most frequently published works of jewish esoteric lore, there is no authoritative text available to those who want to study the book. to make a long story short, there are at least three main recensions of the book, and except for one recension (the so-called saadian recension) all the printed texts are defective* gruenwald was commenting on the state of editions in hebrew, the inadequacies of which would inevitably be reflected in any translation. armed with a more complete array of textual witnesses, many of which were not available to gruenwald in 1971, a. peter hayman ha

mplete array of textual witnesses, many of which were not available to gruenwald in 1971, a. peter hayman has produced sefer yesira: edition, translation and text-critical commentary (t bingen: mohr siebeck, 2004, which is the most thorough scholarly treatment of sy in english to date. the core of hayman s book is a synoptic edition of sy in hebrew and english offering specific ms versions of the three recensions. because of its importance and no doubt because of its brevity sy has been put into english many times. all of the english translations of sy which i have seen are discussed in part 1: translations. i deal with these in chronological order, starting with the first, that of isadore kalisch from 1877, and concluding with the most recent, that of dr. fred reiss from 2007* in the intr

rdained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his name, create his universe by three enumerations: number, word, and script (from a partial translation of my own) further, with this first paragraph we run into complications with the last several words, which are rendered differently by each translator. kalisch has by three sepharim, namely: 1) s for; 2) sippor; and 3) sapher, leaving these transliterated in the text to then be explained in his notes. the anonymous guild pres

n of my own) further, with this first paragraph we run into complications with the last several words, which are rendered differently by each translator. kalisch has by three sepharim, namely: 1) s for; 2) sippor; and 3) sapher, leaving these transliterated in the text to then be explained in his notes. the anonymous guild press edition ends mishna aleph (i.e. paragraph 1, he creates his world in three forms, in letter, in number, in sound. 20073 4 the translation itself is qualified: not only the meaning of the expressions but even their translations, is in controversy. hence, not unfrequently, our rendering must be regarded as our interpretation of the mysterious original. the translated text is then given in italics, with notes, bracketed or parenthetical words, and explanatory remarks

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

1. a. sefer ha-bahir (book of brightness: the earliest work considered gkabbalistic h is sefer ha-bahir. there are substantial discussions of this text in ok (pp. 35-48, 49-198) and dan fs jmii (xiv-lvii, 1-18. see below in gother references h; translated excerpts are given in ek (pp. 57-69. using scholem fs observations as a starting point, ronit meroz has presented her conclusions regarding the three distinct strata of sefer ha-bahir in several lectures (including ga bright light in the east.the babylonian stratum in sefer ha-bahir, h session: hermeneutical reflections on early kabbalah at the association for jewish studies thirty-fourth annual conference, los angeles: december 17, 2002) and her hebrew article, ga bright light in the east: on the time and place of part of sefer ha-bahir

urnal of jewish philosophy and kabbalah 49 (2002. about half was written in provence in the 12th or 13th century. most of the rest was written in the jewish babylonian congregation which lived in the 9th and 10th centuries; this strata has several layers within it and includes raza rabba. a few paragraphs were written earlier in the land of israel, some time before the babylonian strata there are three english translations. campanini, saverio (ed. the book of bahir: flavius mithridates f latin translation, the hebrew text, and an english version [the kabbalistic library of giovanni pico della mirandola, guilio busi, general editor. torino: nino aragno editore, 2005. the english version is from the latin of mithridates. kaplan, aryeh. the bahir: an ancient kabbalistic text attributed to neh

. schechter, solomon. gnachmanides, h in studies in judaism: first series [articles by s. schechter (philadelphia: the jewish publication society, 1896; rpt. 1945. also in studies in judaism: a selection (philadelphia: jewish publication society/ cleveland- new york: meridian books, 1958. schwartz, dov. gfrom theurgy to magic: sacrifice in the circle of nahmanides and his interpreters, h= chapter three) in studies on astral magic in medieval jewish thought, translated by david louvish and batya stein [the brill reference library of judaism, vol 20 (leiden- boston: brill, 2005. shulman, yaacov dovid. the ramban: the story of rabbi moshe ben nachman. new york. london. jerusalem: c. i. s. publishers, 1993. stern, josef. problems and parables of law: maimonides and nahmanides on reasons for th

nth-century spain, h in mediterranean historical review, volume 9, number 1 (london: frank cass [tel aviv university, 1994. gmaimonides f guide of the perplexed and the kabbalah, h in jewish history, volume 18, nos. 2-3: commemorating the eight hundredth anniversary of maimonides death (dordrecht: kluwer academic publishers, 2004. messianic mystics. new haven: yale university press, 1998: chapter three. gconcepts of messiah in the thirteenth and fourteenth centuries: theosophical forms of kabbalah. h. gon european cultural renaissances and jewish mysticism, h in kabbalah: journal for the study of jewish mystical texts, volume 13, edited by daniel abrams and avraham elqayam (los angeles: cherub press, 2005. kiener, ronald. gthe status of astrology in the early kabbalah: from the sefer yesir

jewish mysticism) which simmers right on up to spinoza and beyond. of particular use in the present context are the following: on philo. borgen, peder. gheavenly ascent in philo: an examination of selected passages, h in the pseudepigrapha and early biblical interpretation, edited by j. charlesworth and c. evans (sheffield: sheffield academic press, 1993. lewy, hans (ed. gphilo: selections, h in three jewish philosophers (new york/philadelphia: jewish publication society/meridian books, 1960. niehoff, maren r. gwhat is in a name? philo fs mystical philosophy of language, h in jewish studies quarterly, vol. 2, no. 3 (tubingen: j. c. b. mohr [paul siebeck, 1995. werblowsky, r.j. zwi. gphilo and the zohar h parts 1 and 2, in journals of jewish studies, vols. x and xi (1959 and 1960. winston

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

t of the ruler currently in power. the situation would be hope8 table 1. periods in mesopotamian history. if both assyria and babylonia are mentioned then the dominating power is written in bold; italic indicates foreign rule. brackets include some renowned rulers and their time of ruling. of course, it would be possible to further specify much, e.g. the neo-sumerian period can be subdivided into three, but for our purposes this table is sufficient. sumerian period 3500.2300 bc akkadian period (sargon i, 2275.2219) 2275.2094 neo-sumerian period (sumerian renaissance, 2094.1939) 2094.1750 old babylonian (hammurabi 1728.1686/ old assyrian period 1850.1531 middle babylonian/ middle assyrian period 1531.1000 neo-babylonian/ neo-assyrian period (assurbanipal 668.631) 1000.626 late babylonian pe

4.562) 626.539 persian period (achaemenides) 539.331 macedonian period (alexander the great 331.323) 331.150 parthian period 150 bc. 226 ad less if we did not have astronomic data about observing venus preserved on cuneiform tablets to compare to other sources to determine dates. unfortunately, there is not enough material to determine everything: up to ca 1500 bc, observation data allow at least three different interpretations with the difference between the long and short chronology is 120 years. though many reference books, e.g. encyclopaedia britannica use the middle chronology as a compromise, the majority of historians tend to use the short chronology; so shall we. leaving details to historians, we will focus on the most important events in mesopotamian history (table 1. before the a

uency of the sign. many scientists follow the assyriological tradition, using accent marks for the indices 2 and 3, so gu2= gu ethroat f, and gu3= gu evoice f. 11 figure 1. some determinatives in cuneiform. sumerian dingir (akkadian ilu) means egod/goddess f; mul, akkadian kakkabu, means estar f. dingir has come from a pictogram depicting a star, and if we look close at mul, we see it consists of three dingirs. similar sounding ul or ul means estar f and is often used as a determinative. in late astrological texts three more determinatives are used for stars: te, ab2 and gan2, now written by assyriologists as mul2, mulx and mul4 accordingly. the original reasons for using these are currently unknown; they could be either cryptograms or a sophisticated joke of professional astrologers. baru

let, while these subzodiacs are connected to different towns, plants, trees and stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumeria

hem. e.g. mulgal (g62, akkadian kakkabu rabu ebig star f, can mean the moon, the bright star sirius, jupiter, saturn, and in astrological texts also a meteor. the combination mulrab-bu (g367) is pronounced and translated similarly to the previous one, but it means jupiter, venus, or the not too conspicious star oph in the constellation of ophiuchus (gossmann 1950: 18, 183. eplanet f can be met in three forms: dudu.idim, muludu.idim or mulbi-ib-bu. udu.idim, akkadian bibbu in itself means ewild sheep f; while fixed stars are a peacefully pasturing flock, planets as gtraveling h stars are wild sheep or even beasts lurking for sheep (hommel 1909: 217. however, it seems we might have to abandon the classical widespread concept of ewild sheep f. while the cuneiform sign was earlier read as lu.b

KETAB E SIYAH

o proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel

g my brothers into wrongful intent against the senior that they should accord respect, my perfidious intent to corrupt with clever words, and yet it their speech which so corrupts, turning my brothers against me that they testify falsely, slandering me and attributing to my name their own crimes. shall i then make my defence against these charges? my father, my false father, i shall not. of their three charges, two am i guilty of and soon shall be guilty of the third. as i stand here i plot rebellion against my father and my liege who has wronged me here so greatly. now do i petition my brothers thus, this great host that has gathered here, all the elohim armies of heaven and earth that once triumphed over great leviathan and wreaked terrible destruction, beneath my captaincy, upon the gia

o proud that i alone could ride the intemperate steed, seeking with lance and bow, camelopards, monoceri and other wonderful beasts that as the sun, of purest white, declined and blushed in the western sky i should feast on many wonderful meats, and drink wine, as sweet as nectar, pressed from my fecund vineyards' grapes. my temple-palace was less than none but the platinum throne of god himself. three nights riding, upon the fastest steed, would barely encircle its outmost wall. its highest spire looked down upon mountains, giant and high, yet low to my towers. the masonry of my exalted dominion was gilded all, and studded with precious jewels, of number and radiance to outshine the celestial arch. my will and word commanded authority greater than all, than any regent amongst man or angel

g my brothers into wrongful intent against the senior that they should accord respect, my perfidious intent to corrupt with clever words, and yet it their speech which so corrupts, turning my brothers against me that they testify falsely, slandering me and attributing to my name their own crimes. shall i then make my defence against these charges? my father, my false father, i shall not. of their three charges, two am i guilty of and soon shall be guilty of the third. as i stand here i plot rebellion against my father and my liege who has wronged me here so greatly. now do i petition my brothers thus, this great host that has gathered here, all the elohim armies of heaven and earth that once triumphed over great leviathan and wreaked terrible destruction, beneath my captaincy, upon the gia

doom. amongst stones and bones and jewels they went without song or drum or horn, by a thousand diverse paths. i followed the upward gradient of the floor to the lands of light so many leagues above, as i went gathering to myself such strength as my sorceries required to achieve the end i sought. baalzebub and ishtar went at my side and together we rehearsed the incantations of the charm that we three were to work for even such as the ancient archons could not forge alone their original work of making. now, with quiet languor did gates of the passages swing open that once more the shedim glimpsed the moon. 138 into the night, illumined by the stars, celestial torches, watchers of ten thousand griefs, witnesses of ten thousand wrongs, and the pale moon in full complement this night, eterna

KNOWLEDGE LECTURE FIVE

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

iroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the knight and knave by tiphareth and malkuth. the tarot trumps thus receive the equilibrium of the sephiroth they connect. admission badges used in the grade of philosophus first is the ca

riad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number five let the philosophus meditate upon the symbol of the fire triangle in all its aspects. let him contemplate the symbol of the planet venus until he realises the universal love which would express itself in perfect service to all mankind and which embraces nature both visible and invisible. let him identify himself wi

KNOWLEDGE LECTURE FOUR

d into divine and spirit names. the solid greek cubical cross it is the admission badge for the path of tau, and is composed of 22 squares which answer to the 22 letters of the hebrew alphabet. the solid triangle or tetrahedron this figure is also known as the pyramid of fire. it is the admission badge for the path of shin, representing the simple fire of nature and the latent or hidden fire. the three upper triangles (note figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicu

KNOWLEDGE LECTURE ONE

ntagram can be used by the neophyte as a protection against impure magnetism, and as a practical form of exorcism, to eliminate obsessing or disturbing thoughts. in this the neophyte should first formulate a mental image of the obsession or disturbing thought, then s/he should project the image outside of his/her aura with the sign of projection (sign of horus, and when the image is approximately three feet away, the neophyte should give the sign of silence (sign of harpocrates) to prevent the image from returning unto him or her. with the image of the obsession or disturbing thought in the east, the neophyte should then perform the lesser banishing ritual of the pentagram to disintegrate the image, seeing it in his/her mind s eye dissolving on the further side of the circle of flame which

k cubical bases represent darkness and matter wherein the spirit, the ruach elohim, began to formulate the ineffable name, that name which the ancient rabbis have said "rushes through the universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of

KNOWLEDGE LECTURE THREE

nt the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred

rnals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself is further divided into three parts: yechidah- is referred to kether. chiah- is referred to chokmah. neschamah- is referred to binah. the three classes of hebrew letters the sepher yetzirah divides the hebrew alphabet into three classes of 3, 7, and 12 letters. three mothers wma seven doubles trpkdgb twelve singles qxisnlyeczvh the holy place of the temple embraces the symbolism of the 22 letters. the table of shew-bread, the single letters. the altar of incense are the three mother letters. astral spirits are those belonging to the

referred. they also symbolize father, mother, son, daughter; birth, life, death, resurrection. the fylfot cross the 17 squares out of a square of smaller squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of l

KNOWLEDGE LECTURE TWO

r. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- the refined essence of heat and fire luna philosophorum the pure livi

ruachoth schechalim(\yljc twjwr duw \ysycrtb aklm, and is spirit is called schad barschemoth ha-shartathan (wttrch tumcrb dc) the traditional tarot consists of a pack of 78 cards made up of four suits of 14 cards each, together with 22 trumps, or major arcana, which tell the story of the soul. each suit consists of ten numbered cards, as in the modern playing cards, but there are four instead of three honours: king or knight, queen, prince or emperor, princess or knave. the four suits are: wands, or sceptres, comparable to diamonds. cups or chalices, comparable to hearts. swords, comparable to spades pentacles or coins, comparable to clubs *i take some slight issue with these attributions; i think rather that diamonds should be attributed to pentacles and wands to clubs. the very names 'w

L 001

e interplay of the parts hath no action upon the whole. and this contemplation shall be performed not by simple meditation--how much less then by reason- but by the method which shall have been given unto him in his initiation to the grade. 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated to him in the grade of practicus (which reflecteth mercury into the lowest world) in liber xxvii "here is nothing under its three forms" 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha-samapatti. 19. and woe, woe, woe, yea woe, and

L 003

0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing shall be said here of cerberus, the great beast of hell that is every one of these and all of these, even as athanasius hath foreshado

LAITMAN M BASIC CONCEPTS IN KABBALAH

stant ancestors registered in the offspring s brain. since we automatically inherit the acquired properties of our ancestors, these properties resemble a grain that loses its form in the soil. yet, some of our acquired properties manifest within us in an opposite way. because primary matter manifests in forces without external form, this matter may carry both positive and negative properties. the three other factors influence us as well. the order of causes and their consequences that ensue from one s origin (the 2nd factor) is invariable. a grain decays under the influence of the environment and gradually changes its form until a new grain manifests. in other words, the first factor acquires the form of primary matter; the difference between the previous plant and the new shoot manifests

n this world. kabbalah was not given to the created beings for their well being; it was given as an instruction for self-perfection. 44 c h a p t e r 7 f r o m t h e a f t e rwo r d t o t h e z o h a r kabbalah explains that the correct, consistent observance of spiritual ktual laws leads to adhesion with the creator. yet, what does the word adhesion mean? indeed, because of the limits of time, a three-dimensional space, and bodily desires, our thoughts cannot grasp the creator. therefore, as long our thoughts are bound by these limits, we cannot be objective. as we transcend our egos, the will to receive and the definitions of time, space, and motion change. they acquire a spiritual dimension. in that state, we control our will to receive and are not governed by it. therefore, our thought

s. first, it should be noted that everything described in the zohar is an order of ten sefirot: keter, hochma, bina, hesed, gevura, tifferet, netzah, hod, yesod, malchut, and their combinations. in the same way express any thought with a limited number of letters in the alphabet, so are the combinations of the ten sefirot sufficient to describe every spiritual action or object. however, there are three clear boundaries one should always keep in mind, connected to the four levels of perception (or attainment) in our world: matter, form in matter, abstract form, and essence. these four levels of attainment also exist in the ten sefirot. the first boundary: the zohar researches only matter and form in matter, but it in no way concerns itself with abstract form and essence. the second boundary

lways keep in mind, connected to the four levels of perception (or attainment) in our world: matter, form in matter, abstract form, and essence. these four levels of attainment also exist in the ten sefirot. the first boundary: the zohar researches only matter and form in matter, but it in no way concerns itself with abstract form and essence. the second boundary: all that was created consists of three levels: 1. the world ein sof (infinity; 2. the world atzilut; 3. the worlds beria, yetzira, and assiya (bya. the zohar studies only the three last worlds bya. it does not study the worlds ein sof and atzilut in and of themselves, but only what the worlds bya receive from atzilut and ein sof. f r o m t h e p r e f a c e t o t h e z o h a r 55 the third boundary: each of the worlds bya consist

levels: 1. the world ein sof (infinity; 2. the world atzilut; 3. the worlds beria, yetzira, and assiya (bya. the zohar studies only the three last worlds bya. it does not study the worlds ein sof and atzilut in and of themselves, but only what the worlds bya receive from atzilut and ein sof. f r o m t h e p r e f a c e t o t h e z o h a r 55 the third boundary: each of the worlds bya consists of three levels: the ten sefirot that constitute the creator s part in each world; human souls; everything else that exists: mala'achim (angels, levushim (dresses, and heichalot (palaces. the book of zohar studies human souls, whereas all other objects are analyzed only with respect to human souls. it is worth noting that all mistakes, inaccuracies, and delusions are the results of transcending these

LAITMAN M FROM CHAOS TO HARMONY

nly after long years of searching did i find my teacher. it was the great kabbalist, rabbi baruch shalom halevi ashlag (the rabash. i spent the next twelve years alongside the rabash, from 1979 to 1991. to me he was the last of the mohicans, the last great kabbalist in the great dynasty of kabbalists that endured for many generations. i did not move from his side that whole time; i wrote my first three books in 1983 with his support, and when he passed away, i began to develop the knowledge i had received from him, and to publish it. i considered this work then, as i do now, a direct extension of rabash s way and the realization of his vision. 15 the structure of the book this book is based on essays and lectures given by rav michael laitman, phd, which were then edited by staff members of

, their contribution to balancing the deer, wild boar, and rodent populations became evident. as it turned out, unlike people, who prefer to hunt the healthy animals, wolves hunt primarily the sick and the weak, and in so doing contribute to the health of the animals in the area. thus, the more scientific research progresses, the more it reveals that all parts of nature are interconnected chapter three: altruism is life s law 53 parts of a single, comprehensive system. indeed, when we project our own emotions on natural phenomena, we often feel that nature can be cruel. but in truth, the eating of one creature by another guarantees the harmony and health of the collective system. in fact, in our own bodies, billions of cells die each minute and billions others are born. this is precisely w

l healthy cells are restricted by a wide variety of rules and limitations. however, cancerous cells have no regard at all for restrictions. cancer is a state where the body is consumed by its own cells, which have embarked on uninhibited proliferation. while multiplying, a cancer cell divides relentlessly, regardless of the needs of its environment and irresponsive to the body s commands. chapter three: altruism is life s law 55 cancer cells destroy their environment, thus creating open spaces for them to grow. they impel the neighboring blood vessels to grow into the resulting tumor to nourish it, and thus subjugate the whole body to themselves. in simple terms, cancer cells induce the death of the body through acts of egoism. they operate in this manner even though it does not bring them

with the support of her older sister, who dragged her on her back for a very long time and protected her. a female monkey that had lost her sight was granted special guard by the males. a male baboon whose brother had an epileptic episode stood beside his ailing brother, rested his hand on his brother s chest and firmly prevented the caretakers who wanted to examine him from approaching. chapter three: altruism is life s law 57 other animals act very similarly. dolphins support their wounded companions and keep them close to the water level to keep them from drowning. elephants have joined to help one of their own that was dying on the sand. they tried their hardest to pick him up by pushing their trunks and their tusks under his body. some even broke their tusks in the process. lastly, f

of the fittest, as is usually believed.16 in such a society, animals maintain a balanced existence, and the population density is always adapted to current living conditions. there is never any shortage or deprivation in any part of the population unless there is an accident, which the animal society corrects as quickly as possible. society persists in a manner that places each of its elechapter three: altruism is life s law 59 ments in the ideal conditions for survival and for optimal use of the environment s resources. in nature, everything moves toward unity nature s evolution proves that the process of turning the world into a global village is not coincidental. rather, it is a natural stage, as civilization evolves toward comprehensive harmony. according to evolutionary biologist eli

LAITMAN M KABBALAH REVEALED

sire in town we have said that there are four degrees to the will to receive: a) physical desires for food, reproduction, and family; b) wealth; c) power and respect, sometimes separated into two distinct groups; and d) the desire for knowledge. the four degrees are divided into two groups: 1) animal desires, the first degree, are shared by all living creatures; and 2) human desires, degrees two, three, and four, 48 kabbalah revealed which are uniquely human. the latter group is the one that s brought us to where we are today. but today there is a new desire xthe fifth degree in the evolution of the will to receive. as we ve said in the previous chapter, the book of zohar writes that at the end of the 20th century a new desire will appear. this new desire is not just another desire; it is

ols reality, participates in its making, and eventually receives the keys and sits in the driver s seat. such a person will no longer experience 52 kabbalah revealed life and death the way we do, but will effortlessly and joyfully flow through eternity in a never-ending stream of bliss and wholeness, united with the creator. i n a n u t s h e l l there are five levels to our desires, divided into three groups. the first group is animal desires (food, reproduction, and home; the second is human desires (money, honor, knowledge, and the third group is the spiritual desire (the point in the heart. as long as only the first two groups were active, we settled for taming our desires through routine, and for suppressing them. when the point in the heart appeared, the first two ways no longer did

to bestow within it. but, and here lies the crux of the matter, because the creator wants only to give, the creature s will to receive is precisely what it can give to the creator. this may sound confusing, but if you think of the pleasure a mother derives from feeding her baby, you will realize that the baby is actually giving pleasure to its mother simply by wanting to eat. therefore, in phase three, the will to receive chooses to receive, and in so doing gives back to root phase, to the creator. now we have a complete circle where both the origin of creation 59 players are givers: phase zero, the creator, gives to the creature, which is phase one, and the creature, having gone through phases one, two, and three, gives back to the creator by receiving from him. in figure 1, the downward

to receive chooses to receive, and in so doing gives back to root phase, to the creator. now we have a complete circle where both the origin of creation 59 players are givers: phase zero, the creator, gives to the creature, which is phase one, and the creature, having gone through phases one, two, and three, gives back to the creator by receiving from him. in figure 1, the downward arrow in phase three indicates that its act is reception, as in phase one, but the upward arrow indicates that its intention is to give, as in phase two. and once again, both actions use the same will to receive as in phases one and two; this doesn t change at all. as we ve seen before, our egoistic intentions are the reason for all the problems we are seeing in the world. here, too, at the root of creation, the

to give, as in phase two. and once again, both actions use the same will to receive as in phases one and two; this doesn t change at all. as we ve seen before, our egoistic intentions are the reason for all the problems we are seeing in the world. here, too, at the root of creation, the intention is much more important than the action itself. in fact, yehuda ashlag metaphorically says that phase three is ten percent a receiver and ninety percent a giver. now it seems we have a perfect cycle where the creator has succeeded in making the creature identical to himself xa giver. moreover, the creature enjoys giving, thus returning pleasure to the creator. but does this complete the thought of creation? not quite. the act of reception (in phase one) and the understanding that the creator s onl

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

at least an instant, we will see how wonderful the spiritual state really is. this state can be reached only when we have attained the eternal truth. this truth will not alter tomorrow, as was the case with all former beliefs, because now we are united with the creator, and can view all events through the prism of the eternal- 26- attaining the worlds beyond truth. progress is only possible along three simultaneous, parallel lines. the right line is faith; the left line is cognition and comprehension. these two lines never diverge, for they are mutually opposed to each other. therefore, the only way to balance them is by means of a middle line, which consists of both the right and left lines at the same time. this middle line connotes spiritual behavior, where reason is used in accordance

(which are the same) that fills every part of the soul is called "torah" when we ascend to a new spiritual level, it is called "fulfilling a spiritual law" as a result of this elevation, new altruistic aspirations are created and the soul receives the torah, the light of the creator- 32- attaining the worlds beyond the true path to this goal proceeds along the middle line. this implies combining three concepts into one: the human being, the path to follow, and the creator. indeed, three objects exist in the world: the human being, who is striving to return to the creator, the path one needs to follow in order to reach the creator, and the creator, the goal toward which the human being is striving. as has been said many times, there is nothing that truly exists except the creator, and we a

creations, endowed with a sense of our own existence. we come to recognize this clearly in the course of our spiritual ascent. all of our perceptions, or rather, the perceptions we see as our own, are but responses to the divine acts he has produced in us. in the end, our feelings are only what he wants us to feel. as long as we have not yet fully comprehended this truth, we will see not one, but three separate concepts: the self, the path to the creator, and the creator himself. however, once we have reached the final stage of spiritual development, once we have ascended to the same level from which our souls descended only this time with all our desires corrected we can receive the creator completely into our spiritual body. then, we will receive all the light of the creator and the crea

, the path to the creator, and the creator himself. however, once we have reached the final stage of spiritual development, once we have ascended to the same level from which our souls descended only this time with all our desires corrected we can receive the creator completely into our spiritual body. then, we will receive all the light of the creator and the creator himself. in this manner, the three objects that once existed separately in our perception: ourselves, our spiritual path, and the creator merge to become a single entity the spiritual body filled with light. therefore, to ensure that we proceed correctly, we must conduct regular checks while advancing on the spiritual path. this will ensure that we strive for all three objects with an equally powerful desire from the very out

perception: ourselves, our spiritual path, and the creator merge to become a single entity the spiritual body filled with light. therefore, to ensure that we proceed correctly, we must conduct regular checks while advancing on the spiritual path. this will ensure that we strive for all three objects with an equally powerful desire from the very outset, regardless of the fact that we perceive the three objects to be separate. spiritual path- 33- from the outset, we must work to blend them into one; at the end of the path, this will be apparent. they are, in fact, apparent now, even though we are unable to see them as such, due to our own imperfections. if we strive for one of the three objects more than for the others, we will immediately deviate from the true path. the simplest way to che

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

ensification of the desire for pleasure has been the force behind human evolution throughout our history. the desire for pleasure evolves through several stages. in the first stage, it manifests in the need for sustenance, such as food, reproduction, and family. in the second stage, the desire for wealth arises, and in the third, there is a craving for honor, power, and fame. development of these three stages had lead to major changes in human society it became a diversified, multiclass society. the fourth stage signifies our yearning for learning, knowledge and wisdom. this expresses itself in the development of science, educational systems, and culture. this stage has become associated with the renaissance and the scientific revolution, and is still predominant today. the desire for know

ah grants all the above to anyone who truly seeks it. this book is based on talks given by the author and compiled by his students. 14 15 kabbalah meets quantum physics 16 a unique scientific conference was held in san francisco, california in march, 2005, introducing kabbalist rav michael laitman, phd and quantum physicists william tiller, phd, dr. jeffrey satinover, and fred alan wolf, phd. all three scientists participated in the docudrama hit, what the bleep do we know? the theme of the conference was quantum physics meets kabbalah. this fascinating conference consisted of intense closed discussions and public presentations. following the introduction of the participants, dr. laitman gave an overview of kabbalah, explaining the structure of reality and how the substance of creation the

ly after many years of searching did i finally find my teacher, rabbi baruch ashlag. i was with him for twelve years, from 1979 to 1991. to me, he was the last of the mohicans, the last kabbalist in the chain of great kabbalists that extended through the generations. i was his personal assistant and his disciple. i did not leave his side all through that period, and i wrote and published my first three books with his support in 1983. after my teacher passed away, i began to develop and publish the knowledge i had received from him. i considered it a direct continuation of his work. in 1991, i founded bnei baruch, a group of kabbalists who study and practice the method of baal hasulam and his son, rabbi baruch ashlag. since then, bnei baruch has become an international organization comprisi

perception with which we can begin to see what appears to be ordinary reality from a new perspective. we can compare it to looking at a stereogram (a picture in which the delineated objects have an appearance of solidity. when we look directly at the picture, it appears to be a medley of incomprehensible lines. but if we blur our gaze, we will be able to penetrate the picture and discover a rich, three-dimensional image. the wisdom of kabbalah acts on us in much the same way, helping us capture that picture. in fact, kabbalah doesn t present anything new, but simply refocuses our gaze so we can begin to see. when a person begins to perceive the correct picture, and experiences the opening of the upper world, this discovery is accompanied by the wondrous sensation of eternal life, and endle

cause this is not your own desire. you must feel that it is your own desire before you can define it as pleasure. thus, at the end of state one, the creature begins to sense the giver and his nature. the will to receive evolves by sensing the giver (state one, and consequently wanting to be like the giver (state two. in that state it becomes worthwhile for the creature to be like the giver (state three. however, this is only a phase in the formation of the will to receive, and the creature is not really aware that it is receiving anything. in fact, the creature isn t aware of any of these observations; they are merely phases in the evolution of the crude will to receive. this crude desire must still descend, formulate, and drift t h e n a t u r e o f m a t t e r 33 far from the creator unt

LAITMAN M THE KABBALAH EXPERIENCE

root, so two objects in this world cannot stem from the same spiritual root. each creation has its own spiritual root. but i thought that everything came from the same root v keter? a: you are right, everything does come from the creator and then descends to the world of atzilut, where the system of the management and the correction of the soul of the first man (meaning our souls) is formed. the three lower worlds to atzilut (beria, yetzira, assiya) were created in its image. these worlds are a diminished, yet accurate image of the world of atzilut. our world was created much like those worlds. everything that exists in any of the four worlds descends from the world of atzilut. by the same path, the soul rises from our world to atzilut. we attain the world of atzilut by replacing our attr

this lifetime. kabbalah reveals us to ourselves against the spiritual light surrounding us, thus forcing us to feel ashamed and humble before the light (the creator) prior to physical suffering, and accelerate the emerging desire to get rid of our evil nature, and acquire the perfect properties of the creator. by starting to study kabbalah, we can reach the state of perfection and eternity within three to five years (ideally, and within six to ten years normally. keep asking those questions. t h e p u r p o s e o f c r e at i o n q: are we seeing an incorrect world? a: the creator started creation. to be more precise, he created a world of evil, or corruption. but man finishes creation, meaning man corrects it. because man has the ability to lead the world, the creator passes on to him the

light openly. but even if we completely detach ourselves from our bodies and take on another form, we will feel the upper one, eternal and perfect, to a lesser degree than we can feel him in this body in this world. this is because we are in this world and in this body, and can detach from it and rise with our souls to the highest degree. we are able to receive the light by using a system called, three lines. the left line is the accumulation of all of our desires to please ourselves. the right line is the attributes of the creator. it is clear that a person does not begin by feeling them immediately. when we study the books of kabbalah that are written in a special system, we attract a surrounding light. we will be able to feel that light inside us later on and receive it in the form of p

tary to the zohar not revealed before the time of the ari. why was it not revealed to his predecessors? and most perplexing of all, why were the words of the ari and the commentary to the zohar not revealed until today? in order to make it easier to understand, let me explain the words of baal hasulam in simpler words. first, why was the zohar hidden? the answer is that the world has gone through three phases of development during its 6000 years of existence. the first 2000 are called, tohu; the middle 2000, torah; and the last 2000- the days of the messiah. during the first 2000 years the souls, that descended were sublime souls with small lights. they were not even given the torah because for these souls, simply existing was enough to correct them. in the next 2000 years, coarser souls d

itman, what is your attitude toward the books of the ari? is the study of the ten sefirot the only book on kabbalah that you consider holy? a: the book, sha ar hagilgulim, describes how the ari at his deathbed forbade all his disciples except chaim vital to study kabbalah. chaim vital did not fully attain kabbalah at that time, and therefore decided not to edit or publish the writings of the ari. three generations later, rav tzemach, rav paprish and chaim vital s son, shmuel, began to dig out the ari s writings little by little, sort them out and publish them in book form. however, none of them possessed the entire collection, and therefore could not correctly understand and compile ari s system of kabbalah. baal hasulam writes in a letter that due to the above reason, no one) could unders

LAITMAN M THE PATH OF KABBALAH

art of the surrounding light must (seemingly) be inside us. for that purpose, the point in the heart is inserted into our selfish hearts. this point is a gift from above. it is the lowest point of a higher spiritual object, the posterior of a higher partzuf. looking from above, there is nothing but a vessel, screen, and reshimot (reminiscences. but if we look from below, we find that the soul has three lines: right, left, and middle. man must gradually overpower each of the lines and unite them. this process consists of the sufpa r t o n e: t h e b e g i n n i n g 23 fering of the left line, the ability to cope with it through the forces of the right line, and the reception of the light of the creator in the middle. there is a certain duality here. from the creator s perspective, everythin

us only because we have already corrected our vessels of bestowal, want nothing for ourselves, and are already in the world of atzilut. the first act the ascent will be the joining of the ahp de aliyah of the world of beria; the second will occur by adding the ahp of the world of yetzira; and the third will be the adding of the ahp of the world of assiya. when a person has already ascended these three degrees, the stony heart is corrected, constituting the end of correction. we can feel pleasure either from receiving or from giving. the pleasure from giving is felt in the vessels of bestowal, while the pleasure from receiving is felt in the vessels of reception. but both types of vessels are corrupted in us. the easiest to correct are the vessels of bestowal. we correct these by giving no

g a special system that constantly moves the souls from one place to another so that they will help one another correct. the torah, the kabbalah, and all the holy scriptures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the number of people permitted to write. there are only three kabbalists who attained the final degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari, author of the tree of life, and rabbi yehuda ashlag, author of the sulam commentary on the zohar and the study of the ten sefirot. these books were all written after their authors ascended to the degree of the creator in every property and capabi

ly, our preliminary state is indeed microscopic compared to our ultimate goal, which is the equivalence with the creator. q: can one know if one is making spiritual progress? a: only when one begins to study kabbalah, meaning spiritual development, do the low and egoistic desires actually appear. that is the proof that one has really begun to evolve. q: can a person who has already climbed two or three degrees suddenly come to a halt, or even decline? a: no, one cannot fall. one cannot even stop, and will continue to climb. everything moves toward the final and best situation. it is either done by beatings from behind, meaning by nature, or in a positive way, when one is given a book and told that it is a means to accelerate one s progress. this is a way to outrun nature s beatings from be

we begin to feel. a huge desire appears in us to remove these cuffs from our hands at all costs. but because we cannot do it by ourselves, we desperately cry for the creator s help. if our plea is earnest it will be answered. those who want to attain spirituality must be like everyone else: they must raise families, work, and live normal lives. the important thing is what they do in their two or three free hours a day, the ones in which they are not committed to family or work. those are the hours that they must examine themselves to see if they spend them in front of the television, in a restaurant, or laboring to attain a spiritual goal. the difference between men and women in our world is a consequence of the relationship between the male part and the female part of the soul. as a resu

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ts foreword author's preface chapter i introductory personal experience. egyptian evidences. preservation of rituals and symbols. the egyptian outlook. the hidden work. the egyptian race. the grand lodges. the ordinary lodges. the history of masonry. chapter ii the lodge form and extension. orientation. the celestial canopy. the altar. pedestals and columns. orders of architecture. meaning of the three columns. the pillars of the porchway. chapter iii the fittings of the lodge the ornaments. the mosaic pavement. the indented border. the blazing star. the furniture. the movable jewels. the immovable jewels. chapter iv preliminary ceremonies the co-masonic ritual. the procession. the apron. the ceremony of censing. lighting the candles. chapter v the opening of the lodge the brethren assist

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

. the arrival of the angels. the building of the temple of the angels. the ceremony in the temple. the effect of the festival. chapter xi (chapter x in first edition) closing the lodge the greetings. preparation for closing. the closing. plates 0. the masonic temple (coloured) i. an egyptian apron (coloured) ii (a) an egyptian initiation (b) osiris on the square iii. the plan of the lodge iv. the three columns (a) doric (b) ionic (c) corinthian v. ruins of a greek temple vi. a pillar of the porchway vii. the chapiter viii. the arrow of ra (coloured) ix. the chakras x. the second portal xi. the temple of the angels (coloured) chapter i introductory personal experience 1. the origins of freemasonry are lost in the mists of antiquity. last century there were many who thought that it could be

ge was a great and pleasant surprise, for i found that i was perfectly familiar with all its arrangements, and that they were identical with those which i had known six thousand years ago in the mysteries of egypt. i am quite aware that this is a startling statement; i can only say that it is literally true. no mistake is possible; coincidence will not serve as an explan-ation. the placing of the three chief officers is unusual; the symbols are significant and distinctive, and their combination is peculiar; yet they all belonged to ancient egypt, and i knew them well there. almost all the ceremonies are unchanged; there are only a few differences in minor points. the s c ps taken, the k c s given- all have a symbolical meaning which i distinctly remember. 4. egyptian evidences 5. knowing t

m it the features which remind them of their own ceremonies. 6. some interesting illustrations have been collected from the wall-pictures of ancient egypt, and from vignettes on various papyri, chiefly from the book of the dead, of which there are many recensions. it is clear from these sources that the formation of the temple in egypt was 7. figure 1 8. 9. a double square, and in the centre were three cubes standing one upon another, forming an altar(*churchward, the arcana of freemasonry, p. 43) upon which were laid their volumes of the sacred lore- not the same as our own, of course, for ours had not yet been written. those cubes represented the three aspects or persons of the trinity- osiris, isis and horus- as may be seen from the signs engraved on them (see fig. 1) which, however, is

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the preliminary trials. the mystery language. the duality of each degree. the inner mysteries of isis. the mysteries of serapis. the inner degree of serapis the mysteries of osiris. the legend of osiris. the meaning of the story. the inner mysteries of osiris. the office of master. the higher black masonry in the mysteries. white masonry in the mysteries. the stages of the occult path. the first three initiations. the fourth initiation. the fifth initiation and beyond. chapter iii the cretan mysteries the unity of the mysteries. life in ancient crete. the cretan race. recent discoveries in crete. worship in crete. the throne room. the three columns. models of shrines. the altar objects. various symbols. the statuettes. chapter iv the jewish mysteries the jewish line of descent. the jewish

the essenes and the christ. kabbalism. the spiritualization of the temple. the loss of the divine name. chapter v the greek mysteries the eleusinian mysteries. the origin of the greek mysteries. the gods of greece. the officials. the lesser mysteries. the greater mysteries. the myths of the greater mysteries. the magic of the greater mysteries. the hidden mysteries. the school of pythagoras. the three degrees. other greek mysteries. chapter vi the mithraic mysteries zarathustra and mithraism. mithraism among the romans. the mithraic rites. the roman collegia. the work of king numa. the colleges and the legions. the introduction of the jewish form. the transition to the operatives. chapter vii craft masonry in mediaeval times evolutionary methods. the withdrawal of the mysteries. the chris

er survivals of the collegia. the compagnonnage. the stonemasons of germany. the english guilds. the rise of gothic architecture. the old charges. chapter ix the transition from operative to speculative the reformation. the reappearance of speculative masonry. the first minutes. scottish minutes. english minutes. irish minutes. the grand lodge of england. the recomposition of the rituals. two and three degrees. opposition. the succession of l.m.s. the grand lodges of york, ireland and scotland. the ancients. the holy royal arch. the united grand lodge. craft masonry in other countries chapter x other lines of masonic tradition the stream of secret societies. the knights templars. the suppression of the templars. the preservation of the templars tradition. the royal order of scotland. the b

s look for the origin of our mysteries no further back than the mediaeval builders. amongst this school there is a tendency, also very natural when such a theory of origin is held, to deny the validity of the higher degrees, and to declare, in accordance with the solemn act of union between the two grand lodges of the freemasons of england, in december, 1813, that pure antient masonry consists of three degrees and no more, viz, those of the entered apprentice, the fellow craft, and the master mason, including the supreme order of the holy royal arch(*book of constitutions, 1884, p. 16) all other degrees and rites are, among the more rigid followers of this school, looked upon as continental innovations and are accordingly rejected as spurious masonry. 10. as far as interpretation goes, the

proper, or the greater mysteries, in which are conferred within the great white lodge itself five great initiations, which lead the disciple from the life of earth to the life of adeptship in god, to become a living flame, as it is said, for the lighting of the world. he is taught that god, both in the universe and in man, shows himself as a trinity of wisdom, strength and beauty, and that these three aspects are represented in the great white lodge in the persons of its three chief officers, through whom the mighty power of god descends to men. 27. the occult records 28. it will be seen that this occult knowledge depends no more upon the study of books and records than do the experiences of the mystics; both belong to a higher order of consciousness, the existence of which cannot be sati

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

sra perspective was being rejected by almost everyone except certain conservative christians. another influential arena in which traditional images of the devil have been promoted to the broader culture is the entertainment industry. this is especially the case in the horror genre. for example, the most successful horror film of all time, the exorcist (1973, was produced with the expert advise of three jesuit priests, two of whom appear in the movie. in the film s wake, many people began claiming they were possessed. despite the sensationalistic appeal of its graphic content, however, the real core of the exorcist s narrative was the crisis of faith of the younger priest, who must regain his faith in order to save the possessed girl.thus by the end of the movie the devil is thwarted and th

the time of the talmud, the angel of death was identified with satan, and the notion of an evil angel of death was reflected in many folktales and in many folk practices associated with death, burial, and mourning. for instance, one commonly known bit of folklore is that it is impossible to die in the midst of studying torah. the many folktales associated with the angel of death fall into roughly three categories. in the first group, which we might call tales of horror and magic, the stubborn and cruel angel of death is a kind of antihero, somewhat like dracula in many vampire stories. in the second group, the angel of death is defeated, especially by human deception. in these tales he is portrayed as being rather stupid. and in the final group, the angel of death is moved by compassion to

the distinction between essence and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides the summa with conceptual unity is the dionysian circle, implying the going forth of all things from god and the return of all things to god. part one includes questions and treatises about creation, the angels, the human being, and divine government. the two divisions of the second

s this symbol has been called by many different names. among these are: the goat of mendes, the goat of a thousand young, the black goat, the judas goat, and perhaps most appropriately, the scapegoat. baphomet represents the powers of darkness combined with the generative fertility of the goat. in its pure form the pentagram is shown encompassing the figure of a man in the five points of the star three points up, two points down symbolizing man s spiritual nature. in satanism the pentagram is also used, but since satanism represents the carnal instincts of man, or the opposite of the spiritual nature, the pentagram is inverted to perfectly accommodate the head of the goat its horns, representing duality, thrust upwards in defiance; the other three points inverted, or the trinity denied. th

the dead) though they are also counseled that these demons are insubstantial projections of the mind: o son of noble family, listen very carefully. when the twelfth day comes, the blooddrinking emanation of the karma family, who is called karma-heruka the blessed, will rise out of the northern quadrant of your brain and appear before you clearly, united with his spouse; his body dark green, with three heads, six arms, and four legs spread apart; the right face is white, the left is read, and the middle a majestic deep green; his six hands are holding, the first to the right a sword, that in the middle-right a trident impaled with three human heads, the next to the left a bell, the next still a goblet fashioned out of a human skull, the last a plowshare; his spouse, karma- krodhisvari, is

LIBER HAD

priate satanism as a mature religious option. references alfred, randall h. the church of satan. in charles y. glock and robert n. bellah, the new religious consciousness. berkeley: university of california press, 1976, pp. 180 202. baddeley, gavin. lucifer rising: sin, devil worship and rock n rolci liber h a d svb figvra dlv a. a. publication in class d (for winners of the ordeal x) imprimatur: three flags/axes meaning "neteru. v.v.v.v.v. n. fra a. a. o.m. 7 degree= 4square. 000. this is the book of the cult of the infinite within. 00. the aspirant is nuit. nuit is the infinite expansion of the rose; hadit the infinite concentration of the rood("instruction of v.v.v.v.v) 0. first let the aspirant learn in his heart the second chapter of the book of the law("instruction of v.v.v.v.v) 1. w

LIBER O

nemonics (the importance of these lies principally in the fact that particular sets of images that the student may meet in his wanderings correspond to particular lineal figures, divine names, etc. and are controlled by them. as to the possibility of producing results external to the mind of the seer (objective in the ordinary common sense acceptation of the term) we are here silent) 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibration of divine names (3) rituals of "banishing" and "invoking. these, at least, should be completely mastered before the dangerous methods of chapter v and vi are attempted. iii 1. the magical images of the gods of egypt should be made

coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him "awake" by a well-defined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by "travelling" with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also "the seer, pp. 295-333, equinox i, 2. vi. 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana- concentration- and as such may lead to the very highest ends. the principal use of the practice in the las

LIBER 141

re a certain difficulty, in that the body being full of meat and wine is more apt for the preparation, as it is said "sine cereri et baccho venus friget" while for the consummation the body should be empty of all gross nutriment, so that the elixir may be sucked up eagerly, and, running nobly into every part, revivify the whole. it will in our opinion be best if a full meal be taken not less than three hours before the beginning of the ceremony, and after that no food, although stimulants whether of wine or subtler agents may be continued, so as to raise the body from excitement to excitement, and thus fit it for the proper exaltation suitable to the work. but in all this men may differ, and there is no rule but what may be engraven upon her tracing-board by the burin of experience. vi of

this practice to the point of the death of the victim, thus not merely obtaining the physical strength, but imprisoning and enslaving the soul. this soul then serves as a familiar spirit. the practice is held to be dangerous (it was used by the late oscar wilde, and by mr. and mrs 'horos; also in a modified and marred form by s.l. mathers and his wife, and by e.w. berridge. the ineptitude of the three latter saved them from the fate of the three former) xix of the adept of this art in armour of leaping flame let the adept rage through the universe, majestic and irresistible as the sun. let no eye behold him unblasted; let him strike upon the necks of the ungodly. let him be a mighty light of comfort, and the father of all fertility. let him send forth rain in due season, and the earth gro

LIBER 777

patiron, zeffar 26 sezarbil, azeph, armilus, kataris, razanil, bucaphi, mastho 28 glun, zuphlas, phaldor, rosabis, adjuchas, zophas, halacho 29 tarab, misran, labus, kalab, hahab, marnes, sellen clxxiv. the mansions of the moon [hindu, nakshatra] arab, manazil. 15 a sharatan (ram s head, butayn (ram s belly, and 0 -10 suraya (the pleiads) 16 b 10 -30 suraya. dabaran (alldeboran, and 0 -20 hak ah (three stars in head of orion) 17 c 20 -30 hak ah, han ah (stars in orion s shoulder, and zira a (two stars above c) 18 d nasrah (lion s nose, tarf (lion s eye) and 0 -10 jabhah (lion s forehead) 19 e 10 -30 jabhah, zubrah (lion s mane, and 0 -20 sarfah (cor leonis) 20 f 20 -30 sarfah, awwa (the dog, two stars in f, and simak (spica virginis) 22 g gafar (f, i, and k in foot of f, zub ni (horns of h

ears% and, the nostrils! and, the eyes; and, the mouth. the hand: thumb, a; 1st finger, d; 2nd, c; 3rd, e; 4th b. these, however, vary somewhat.10 col. cvi. these abodes are enclosed in four circles: the waters of weeping, or creation, of oceanus, and the false sea. compare the classical four rivers of hell.11 col. cviii. incomplete and redundant owing to unconentrated nature of qliphoth. line 2. three evil forms before samael are: laytmq [qemetial] laybl [belial] laytu [othiel] the thaumiel, also called kerethiel col. cix. king ulb son of rwub, dukes hwlu, unmj, and tty, are all referred to daath. edomite kings and dukes are taken e libro maggid. and gen. 36. col. cxiv, line 1. i.e, simple breathing without articulation. table of correspondences 38 col. cxv. the furniture &c, is attribute

algam of bast and sekhet) king: socharis (seker; an early god who became identified with ptah, and later with osiris) earth: bishop: aroueris queen: isis knight: hoori (horus) castle: nephthys king: aeshoori (i.e. osiris again) pawns knight s pawn: kabexnuv (qebhsennuf) queen s pawn: tmoumathph (sic (tuamutef) bishop s pawn: ahepi (hapi) rook s pawn: ameshet (mestha) 6 i cannot identify the first three of these names. i believe the remaining four were intended to be g.d. coptic spellings of hapi (ahephi, tuamutef (toumathph, mestha (ameshett) and qebhsennuf (kabexnuv, the sons of horus, and have corrected them accordingly. 7 de. occ. phil. lib. i. cap xxiii. the following six chapters list various things said to be under the power of the other six classical planets. see also cap. xxii whic

LIBER A

ve thereof. let the zelator engrave the same upon his dagger with his own hand and instruments. let him further gild the wood of the hilt. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of golden yellow. 2 liber a vel armorvm the cup. let the practicus take a piece of silver, and fashion therefrom a cup. the height shall be eight inches, and the diameter three inches. let him by his understanding and ingenium devise a number to represent the universe. let his philosophus approve thereof. let the practicus engrave the same upon his cup with his own hand and instrument. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of azure blue. the baculum. let the philosophus take a rod of copper, of length eight inches

LIBER AASH

that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle, the man, the woman, and the child. 22. all corpses are sacred unto me; they shall not be touched save in mine eucharist. all lonely places are sacred unto me; wh

LIBER ALEPH

ny man demand demonstration of the existence of that thyr other than its conformity with general law. thou therefore, creator and transmitter of thine own energy, needest not to ask whether by this or by some other means thou performest thy work. yet i know not why this thyr of the mathematicians and the physicians should not be one with the astral light, or plastic medium or aub, aud, aur (these three being a trinity) of which our own sages have spoken. and this meditation may bring forth much knowledge physical, which is good, for that which is above is like that which is beneath, and the study of any law leadeth to the understanding of all law. so mayst thou learn in the end that there is no law beyond do what thou wilt. b the book of wisdom or folly 57 be de necessitate voluntatis (of

o the degree thou wottest of. but this word is itself a plan of the fabrick of the universe, and upon it hath been elaborated the holy qabalah, whereby we have knowledge of the nature of all things soever upon every plane of by-coming, and of their forces and tendencies and operations, with the keys to their portals. nor did he leave any part of his work unfinished, unless it be that accomplished three hundred years ago by sir edward kelly, of whom i also come, as thou knowest. t liber aleph vel cxi 74 bu de mago arabico mohammed (of the magus of the arabs, mohammed) ehold! in these chapters have i, thy father, restricted myself, not speaking of any immediate echo of a word in the world, because, there men being long since withdrawn into their silence, it is their one word, and that alone

his, albeit my slackness was but as a boy playing truant, not a revolt against my self. wherefore, despite all, i made much progress in short time. n liber aleph vel cxi 80 gb de suo peccato (of his error) ow then, well schooled, i strove no more against my nature, and worked with all my will. thou knowest well how greatly i was rewarded. yet in this last initiation to the grade of magus, wherein three-andseventy days, as men count days, is but one day, the ordeal grew so fierce and intolerable that i gave back a step. i did not utterly renounce the work, but i swore not to continue unless mine agony were abated. but after fifteen days, i came to myself in a certain ordeal, wherein i knew myself finally, that i could do no other than take up that fearful burden that had broken my spirit. a

th upon the bending of all thy forces to that one end. but now also learn how great is the .conomy of our magick, and this will i declare unto thee in a figure of the holy qabalah, to wit, the formula of the tetragrammaton. firstly, the effect of the operation of yod and h is not vau only, but with vau appeareth also a new h, as a by-product, and she is mysterious, being at once the flower of the three others, and their poison. now by the operation of vau upon that h is no new creation, but the daughter is set upon the throne of her mother, and by this is rekindled the fire of yod, which, consuming that virgin, doth not add a fifth person, but balanceth and perfecteth all. for his shin, that is the holy spirit, pervadeth these, and is immanent. thus in three operations is the pentagram for

division conscious of itself, and hindered from its way (whose name is love) unto its dissolution. it is written in the book of the law that the pain of division is as nothing, and the joy of dissolution all. now then here is an art and device of magick that i will declare unto thee, albeit it is a peril if thou be not fixed in that truth and in that beatific vision whereof i have written in the three chapters foregoing. and it is this, to create by artifice a conflict in thyself, that thou mayst take thy pleasure in its resolution. of this play is thy sweet step-mother, my concubine, the holy and adulterous olun, sublimely mistress; for she invoketh in her fancy a thousand obstacles to love, so that she shuddereth at a touch, swooneth at a kiss, and suffereth death and hell in the ekstac

LIBER ASTARTE

and the love of abraham and isaac, and the love of lear and cordelia, and the love of damon and pythias, and the love of sappho and atthis, and the love of romeo and juliet, and the love of dante and beatrice, and the love of paolo and francesca, and the love of casar and lucrezia borgia, and the love of aucassin and nicolette, and the love of daphnis and chloe, the love of 1 [this refers to the three volumes of the original edition of thelema which the philosophus would have received, containing libri 61, 65, 7, 220, 27 and 813 in that order. the modern volume titled the holy books of thelema (equinox iii (9, additionally contains the .class a. libri 1, 10, 66, 90, 156, 231, 370 and 400, as well as a facsimile of the ms of liber al. t.s] svb figvra clxxv 7 cornelia and caius gracchus, an

purity from a fourth, its peace from yet a fifth. so then thy love being made perfect, it shall be worthy of that perfect love of his. 22. further concerning meditation. moreover, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a fictitious persian islamic mystic to whom was attributed a curious work known as the scented garden of abdullah the satiri

LIBER B VEL MAGI

the parts hath no action upon the whole. and this contemplation shall be performed not be simple meditation.how much less then by reason? but by the method which shall have been given unto him in his initiation to the grade. sub figura i 3 17. following which method, it shall be easy for him to combine that trinity from its elements, and further to combine sat-chit-ananda, and light, love, life, three by three into nine that are one, in which meditation success shall be that which was first adumbrated unto him in the grade of practicus (which reflected mercury into the lowest world) in liber xxvii, ghere is nothing under its three forms. h 18. and this is the opening of the grade of ipsissimus, and by the buddhists it is called the trance nerodha- samapatti. 19. and woe, woe, woe, yea, wo

LIBER CCCXXXV ADONIS

ing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robe

nd serve us, as we spurn and trample life, fill death fs sardonyx urn with loves immortal.how shall i endure this moment fs patience? ah, she comes, be sure! her foot flits on the marble. open, gate [the gate, not of the house but of the garden, opens. the lady psyche appears. she is clothed in deep purple, as mourning, and her hair is bound with a fillet of cypress and acacia. she is attended by three maidens and three aged women. what tedious guest arrives? adonis 9 psyche. white hour of fate! i have found him! esarhaddon. who is this. fair lady, pardon. you seek the mistress of the garden? psyche. i thought i had found the lord i seek. your pardon, lord. these eyes are weary and weak with tears and my vain search. esarhaddon. whom seek you then? psyche. my husband.my sole miracle of men

liber cccxxxv 10 my husband.they suppose him dead. they made me wear these weeds. could i in my heart credit half they said, not these funereal robes should wrap me round, but the white cerements of a corpse, and high upon a pyre of sandal and ebony, should dare through flame the inequitable profound! but only these of all mine household come in faith and hope and love so far from home, and these three others joined me.why, who knows? but thou, lord, in whose face his likeness shows. at the first glance.for now, i. faith .tis gone. hast thou dwelt away here in babylon? esarhaddon. now must i laugh.forgive me in your sorrow! my life.s not yesterday and not to-morrow. i live; i know no more. psyche. how so? esarhaddon. i fear i know but this, that i fm a stranger here. the call me the lord e

, cucumber, peach, fig, and lemon. then i trifled with a curry. hermes. you fre sure you didn.t eat it in a hurry? esarhaddon. quite sure. the curry was simplicity itself.plain prawns. then there was.let me see. a dish of fruit, then a kid roasted whole, some venison fried with goose-liver, a roll of very tender spicy well-cooked veal done up with honey, olive oil, and meal, some sweets, but only three or four, and those i hardly touched. hermes. but why now? esarhaddon. i suppose i wasn.t hungry. hermes. diagnosis right; a simple case of loss of appetite! surely they tempted you with something else. esarhaddon. a few live lobsters broiled within their shells. i ate two only. hermes. that explains the tongue. now let me listen! liber cccxxxv 20 sound in heart and lung (and i should think s

at which thou hadst of old [he draws the curtain. 27 scene iv: the antechamber of the king.s palace. it is a vast hall of black marble. at the corners four fountains play in basins of coloured marble. at the back a narrow door pillared by vast man-bulls in white marble. in mid-stage the lady psyche, seated on the ground, her long hair unloosed, her robe of shining silver, mourns. with her are the three handmaidens bowed and mourning at front of the stage r, c, and l. the aged women are grouped in front of stage c, on the steps which lead to the hall. no light comes save through the robes of the lady psyche from the jewels that adorn her. their glimmer is, however, such as to fill the hall with moony radiance, misty dim, and lost in the vastness of the building. psyche. silence grows hatefu

LIBER CCXLII AHA

ibes the defence of the soul against assailing thoughts, and shows that the duality of consciousness is a blasphemy against the unity of god; so that even the thought called god is a denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite nu

marysas. the reason, like a chime of bells ripped by the lightning, cracks. olympas. and these are the first sights the magus sees? marysas. the first true sights. bright images throng the clear mind at first, a crowd of gods, lights, armies, landscapes; loud reverberations of the light. but these are dreams, things in the mind, reveries, idols. thou shalt find aha! 9 no rest therein. the former three (lightning, moon, sun) are royally liminal to the hall of truth. also there be with them, in sooth, their brethren. there fs the vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of l

, jagged, clad in mist! another.firm, smooth, loved and kissed by the soft sun! our order hath this secret of the solar path, even as our lord the beast hath won the mystic number of the sun. olympas. these secrets are too high for me. marsyas. nay, little brother! come and see! neither by faith nor fear nor awe approach the doctrine of the law! truth, courage, love, shall win the bout, and those three others be cast out. olympas. lead me, master, by the hand gently to this gracious land! aha! 35 let me drink the doctrine in, an all-healing medicine! let me rise, correct and firm, steady striding to the term, master of my fate, to rise to imperial destinies; with the sun fs ensanguine dart spear-bright in my blazing heart, and my being fs basil-plant bright and hard as adamant! marsyas. yo

LIBER CHANOKH

he right-hand top corner water of air, the left-hand bottom corner earth of air, the remaining corner fire of air. each of these lesser tablets contains a calvary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in

air bataivah, for earth iczhhcal, for fire edlprnaa. liber lxxxiv 5 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 .elders. as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp linea s.s. these three sets of names rule the whole tablet, and must be invoked before specializing in the lesser angles of the sub-elements. 4. the calvary crosses. the name upon the cross read vertically is the name which calls forth the powers of the lesser angle.7 nelapr (water of water) olgota (air of water) maladi (earth of water) iaaasd (fire of water) the name read horizontally on the cross is that which c

ominion over the fowls of the air. in the names of hwhy and of yj la ydc, spirits of air, adore your creator [with air-dagger (or other suitable weapon) make the sign of aquarius] in the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore your creator [hold dagger aloft] in the three great secret names of god, oro ibah aozpi that are borne upon the banners of the east, spirits of air, adore your creator [again elevate dagger] in the name of bataivah, great king of the east, spirits of air, adore your creator! in the name of shaddai al chai, i declare that the spirits of air have been duly invoked [the knock www.www.www] the third key micama! goho pe-iad! zodir com-selahe

minion over the fish of the sea! in the name of l a, strong and powerful, and in the name of twabx \yhla, spirits of water, adore your creator [make sigil of eagle with cup] in the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, adore your creator [elevate cup] in the three great secret names of god, mph arsl gaiol that are borne upon the banners of the west, spirits of water, adore your creator [elevate cup] in the name of raagiosel, great king of the west, spirits of water, adore your creator! in the name of elohim tzabaoth, i declare that the spirits of water have been duly invoked [the knock w.www.w.www] the fourth key otahil elasadi babaje, od dorepaha goh

female created they them. in the name of ]lm ynda and of the bride and queen of the kingdom; spirits of earth, adore your creator [make the sign of taurus] in the name of layrwa, great archangel of earth, spirits of earth, adore your creator [make the cross] in the names and letters of the great northern quadrangle, spirits of earth, adore your creator [sprinkle water before earth tablet] in the three great secret names of god, mor, dial, hctga, that are borne upon the banners of the north, spirits of earth, adore your creator [cense the tablet] in the name of ic-zod-heh-cal, great king of the north, spirits of earth, adore your creator! in the name of adonai ha-aretz, i declare that the spirits of earth have been duly invoked [the knock wwww.www.ww.w] liber lxxxiv 27 the fifth key sapahe

LIBER CLXV A MASTER OF THE TEMPLE

ntil 1906, when, having reached the age of 20 years, he began to turn his attention toward the mysteries, and to investigate spiritualism, chiefly with the idea of disproving it. from this year his interest in the occult seems to date, and it was about this time that he first consciously aspired to find, and get into touch with, a true occult order. this aspiration was, as we shall see, fulfilled three years later, when he had an opportunity to become a probationer of the a\a, and immediately grasped it; but during those three years his researches led him into varied paths: spiritualism, faithism and other isms on the one hand, and the europe, the leicester, and the cosy corner on the other: last, but not least, into marriage, a difficult thing to put on one side and perhaps best left on t

y and joyously, and do not discuss your results with casual friends. and above all do everything liber clxv 133 for the honour and glory of adonai, so that of your daily pleasures you may construct a symbol of that unchanging joy that is. these instructions were accompanied by a letter from which i quote the following: the enclosed exercises perform regularly, say to yourself: i will do these for three months; even if i get no benefit from them, yet i am determined to do them. write to me whenever you like, but don t consider any result that you may get as worth much; for these little exercises are only to produce an equilibrium which is essential before really setting out. if you add any exercise of your own then do it at a definite hour daily and do it continuously; to take up an exercis

roduced some result; for we find an entry on sunday, august 7th, 1910. i have found (for a few moments) the peace which passeth all understanding. amen. this was evidently the foreshadowing of his first really notable result, the first dawning of l.v.x. which he experienced on august 29th. there is an entry on september 2nd, full of joy and gladness and wonder at his first illumination; and then, three days later, he had evidently recognised that this alone was not enough, and this was evidently the reason for the next somewhat curious entry liber clxv 135 of september 5th, 7:53 p.m, which i shall quote practically in full: i am calm now, as i commence to write what may be the last entry in this diary. all that i can remember of my life on this planet has, as i look back upon it, been guid

actically in full: i am calm now, as i commence to write what may be the last entry in this diary. all that i can remember of my life on this planet has, as i look back upon it, been guided by an unseen hand. for so short a life (24 years and six months) it has been filled with an unusual number of incidents, some painful, some joyful and some of a purely spiritual nature. i regret nothing. again three days have passed since i made entry in this book. i cannot talk of what has happened during those three days, it seems useless to try and do so, in fact it seems useless to make this entry at all except that i know not what is before me, and i feel that had i (or if i) lived longer upon this planet it would have been my life work, indeed it must have been, to help others to the path. therefo

s useless to make this entry at all except that i know not what is before me, and i feel that had i (or if i) lived longer upon this planet it would have been my life work, indeed it must have been, to help others to the path. therefore to those who follow after are these lines written in the hope that they may be saved one drop of the anguish i now suffer. whatever may have happened in this last three days, the results of my thoughts amount to this. i who have found the heart of the shining triangle, who have indeed become one with the great white brotherhood, who have heard the voice of god in all its sweetness, who have made that message a part (nay all) of my being, who have held my beloved in my arms, who have become my beloved and lost myself therein, who have for ever given up my lo

LIBER COLLEGII SANCTI

witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a publication in class d. c. the task of a zelator 0. let any neophyte who has accomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is. let him read through this note of his office, and sign it, paying the sum of three guineas for the volume containing liber ccxx, liber xxvii and liber dcccxiii, which will be given him on his initiation. let him cause the necessary addition to be made to his neophyte fs robe, and entrust the same to the care of his zelator. let him make an appointment with his zelator at the pleasure of the latter for the ceremony of initiation. 1. the zelator shall proceed to the grade of

deptus minor robe adds an unspecified symbol to the probationer robe. the obvious way to settle the question would simply be to write to northram (who are still trading, as a supplier of formal academic costume) and ask if the relevant records are still extant. the book. the first edition of qelhma (sometimes, following yorke, cited as gthe holy books h, privately published ca. 1909, was bound in three volumes; the first contained liber lxi, gthe preliminary lection including the history lection h and liber lxv; the second consisted of liber vii, and the third contained libri ccxx, xxvii and dcccxiii. initially crowley appears to have applied a measure of secrecy to some of these texts; for example in parts i and ii of book 4 (1912/1913, liber lxv is referred to as a gsecret holy book h as

y seven other gclass a h works which had appeared in equinox volume i, in equinox iii (9, the holy books of thelema. the task of a probationer. glet any person c h in 1912 this was modified, and as a further device for filtering out time-wasters an additional preliminary grade of gstudent of the mysteries h was instituted. students were given a list of books and told to go away and study them for three months, then had to pass an examination (open book) before they could be admitted as a probationer. two past papers, from 1913 and 1945 respectively, may be found in equinox iv (1) and remembering aleister crowley by kenneth grant (another one, similar in format but different in specifics to the 1913 paper, survives in correspondence between c.s. jones and frank bennett. the reading list com

LIBER CORDIS CINCTI SERPENTE

nto the land of no desire. 2. wherein was a white unicorn with a silver collar, whereon was graven the aphorism linea viridis gyrat universa. 3. then the word of adonai came unto me by the mouth of the magister mine, saying: o heart that art girt about with the coils of the old serpent, lift up thyself unto the mountain of initiation. 4. but i remembered. yea, than, yea, theli, yea, lilith! these three were about me from of old. for they are one. 5. beautiful wast thou, o lilith, thou serpent-woman! 6. thou wast lithe and delicious to the taste, and thy perfume was of musk mingled with ambergris. 7. close did thou cling with thy coils unto the heart, and it was as the joy of all the spring. 8. but i beheld in thee a certain taint, even in that wherein i delighted. 9. i beheld in thee the t

he tempest arose, and the music of the lutes was stilled. 24. the hour passed, and the music of the lutes was stilled. 25. but thou art eternity and space; thou art matter and motion; and thou art the negation of all these things. 26. for there is no symbol of thee. 27. if i say, come up upon the mountains! the celestial waters flow at my word.but thou art the water beyond the waters. 28. the red three-angled heart hath been set up in thy shrine; for the priests despised equally the shrine and the god. liber cordis cincti serpente svb figvra ynda 13 29. yet all the while thou wast hidden therein, as the lord of silence is hidden in the buds of the lotus. 30. thou art sebek the crocodile against asar; thou art mati, the slayer in the deep. thou art typhon, the wrath of the elements, o thou

LIBER CXCVII STORY OF SIR PALAMEDES

ck llyns, grey rocks, white hills of snow! no flower, no colour: life is not. this is no way for men to go from severn-mouth to camelot. despair, the world upon his speed, drive (like a lion from his den whom hunger hunts) the man at need, sir palamede the saracen. 14 v sir palamede the saracen hath cast his sword and arms aside. to save the world of goodly men, he sets his teeth to ride.to ride! three days: the black horse drops and dies. the trappings furnish them a fire, the beast a meal. with dreadful eyes stare into death the child, the sire. six days: the gaunt and gallant knight sees hateful visions in the day. where are the antient speed and might were wont to animate that clay? nine days; they stumble on; no more his strength avails to bear the child. still hangs the mist, and sti

hangs the mist, and still before yawns the immeasurable wild. twelve days: the end. afar he spies the mountains stooping to the plain; a little splash of sunlight lies beyond the everlasting rain. his strength is done; he cannot stir. the child complains.how feebly now! his eyes are blank; he looks at her; the cold sweat gathers on his brow. sir palamedes, the saracen knight 15 to save the world.three days away! his life in knighthood.s life is furled, and knighthood.s life in his.to-day. his darling staked against the world! will he die there, his task undone? or dare he live, at such a cost? he cries against the impassive sun: the world is dim, is all but lost. when, with the bitterness of death cutting his soul, his fingers clench the piteous passage of her breath. the dews of horror r

warf. from first to last the envious knights essayed, and all their malice had the worst, liber cxcvii 18 till strong sir bors his prowess played. and all his might availed nought. now once sir bors had been betrayed to paynim; him in traitrise caught, they bound to four strong stallion steers, to tear asunder, as they thought, the paladin of arthur.s peers. but he, a-bending, breaks the spine of three, and on the fourth he rears his bulk, and rides away. divine the wonder when the giant fails to stir the fatuous dwarf, malign who smiles! but bors on arthur rails that never a knight is worth but one .by goddes death (quod he .what ails us marsh-lights to forget the sun? there is one man of mortal men worthy to win this benison, sir palamede the saracen. then went the applauding murmur roun

LIBER CXX

f the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, and the man of earth. in all official documents of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the g

uld be performed when the temple is "open. also, in the case of initiations their birth, death, and marriage (with such additional rituals as may be taught) should take place actually in an open temple. followeth the ceremony of admitting a neophyte to the mysteries, which is to be performed upon him before he is admitted to an ordeal] the ritual called "passing through the tuat (the officers are three in number, invisible are ta-nech for nuit, bes-n-maut for hadit. thence cometh forth visable, the lowest point of the red triangle of our order, ankh-f-n-khonsu for ra- hoor-khuit. the ceremony is to join the candidate, or ego, with him. the officer is also tem, to open, ra to close; kephra, to admit, and ahathoor, to seal the grade. he is thus the pentagram in himself. the hierophant. his d

LIBER DCCCLX JOHN ST

rom unfathomable caverns. a mountain shaped like a svastika with a pillar of flame would have been rather taking; herds of impossible yaks, ghost-dogs, gryphons. but my good, friends, this is not the way things happen. paris is as wonderful as lhassa, and there are just as many miracles in london as in luang prabang. i did not even think it necessary to go into the bois de boulogne and meet those three adepts who cause bleeding at the nose, familiar to us from the writings of macgregor mathers. the universe of magic is in the mind of a man: the setting is but illusion even to the thinker. humanity is progressing; formerly men dwelt habitually in the exterior world; nothing less than giants and paynim and men-atarms and distressed ladies, vampires and succubi, could amuse them. their magici

d of secret power, and the silent administration of the sacrament of sword and flame, acknowledge him. then, the words being duly spoken and the deeds duly done, all is symbolically sealed by the thirty voices, and the word that vibrateth from the silence to the speech, and from the speech again unto the silence. then the pyramid is sealed up, even as it was opened; yet in the sealing thereof the three men partake in a certain mystical manner of the eucharist of the four elements that are consumed for the perfection of the oil. konx om pax [with these mystic words the mysteries eleusinian were sealed..ed] 10.00. having written out this explanation, i will read it through and meditate solemnly thereupon. all this i wrote in the might of the secret ring committed unto me by the masters; so t

one and alone..1 as therefore discipline of whatever kind is only one way of going into a wood at midnight on easter eve and cutting the magic wand with a single blow of the magic knife, etc. etc. etc, we can regard the western system as the essential one. yet of course pr.n..y.ma, for one thing, has its own definite magical effect, apart from teaching the practitioner that he must last out those three seconds.those deadly long last three seconds.even if he burst in the process. all this i am writing during breakfast. my devotees may note, by the way, how the desire to sleep is breaking up. night i. 7. hours, unbroken from 12.30, ii. 7 hours nearly, with dreams, iii. 8 hours nearly; but woke three or four times, and if i had not been a worm would have scattered it like chaff, iv. 6 1/2 hou

aking each thing i do into that magic will. so if you ask me .are you correcting liber 963. i reply .no! i am adonai. 7.50. arrival of the visconti. 8.50. departure of the visconti. really a necessary rest: for my head had begun to ache, and her kiss, half given and half taken, much refreshed me. 9.50. have done liber 963 .tis hardly thinkable that one could have read it (merely) in the time. say three and a half hours! well, if it doesn ft count as tapas, and jap, and yama, and niyama, and all the rest of it, all i can say is that i think they don ft play fair. i will now go and get something to eat, and (god willing) on my return settle down to real work, for i need daylight to copy my ritual. 11.30. a sandwich and two coffees at the versailles and a citron presse at the dome, some littl

s of every question. in chess-blindness one used to abjure the game. i never tried to stick it through; i wish i had. anyhow, i have to stick this through! o lord of the eye, let thine eye be ever open upon me! for he that watcheth israel doth not slumber nor sleep! lord s.iva, open thou the eye upon me, and consume me altogether in its brilliance! 1 [this is obscure: saturn in libra suggests the three of swords (sorrow) and the goetic demons purson and gremory, but crowley.s reference is perhaps better explained by the entry for the second decan of libra in the golden dawn paper on the magical images of the decans (in regardie, complete g.d; abbreviated in 777 cols. cxlix-cli .a man dark and of unpleasant face. a .face. of ill-deeds yet of singing and mirth, gluttony, sodomy and following

LIBER DCCCXI ENERGIZED ENTHUSIASM

ase. at the conclusion of the k2 expedition, after five months of chastity, i did no work whatever, barring very few odd lyrics, for months afterwards. i may mention the year 1911. at this time i was living, in excellent good health, with the woman whom i loved. her health was, however, variable, and we were both constantly worried. the weather was continuously fine and hot. for a period of about three months i hardly missed a morning; always on waking i burst out with a new idea which had to be written down. the total energy of my being was very high. my weight was 10 stone 8 lb, which had been my fighting weight when i was ten years younger. we walked some twenty miles daily through hilly forest. the actual amount of mss. written at this time is astounding; their variety is even more so;

wishing to produce genius mechanically. i may fail, but my failure is a thousand times greater than their utmost success. i shall therefore base my remarks not so much on the observations which i have myself made, and the experiments which i have tried, as on the accepted classical methods of producing that energized enthusiasm which is the lever that moves god. iii the greeks say that there are three methods of discharging the genial secretion of which i have spoken. they thought perhaps that their methods tended to secrete it, but this i do not believe altogether, or without a qualm. for the manifestation of force implies force, and this force must have come from somewhere. easier i find it to say gsub-consciousness h and gsecretion h than to postulate an external reservoir, to extend m

een the madman and the genius is not in the quantity but in the quality of their work. genius is organized, madness chaotic. often the organization of genius is on original lines, and ill-balanced and ignorant medicine-men mistake it for disorder. time has shown that whistler and gauguin gkept rules h as well as the masters whom they were supposed to be upsetting. iv the greeks say that there are three methods of discharging the leyden jar of genius. these three methods they assign to three gods. these three gods are dionysus, apollo, aphrodite. in english: wine, women and song. now it would be a great mistake to imagine that the greeks were recommending a visit to a brothel. as well condemn the high mass at st. peter fs on the strength of having witnessed a protestant revival meeting. dis

s of energizing enthusiasm. music has two parts; tone or pitch, and rhythm. the latter quality associates it with the dance, and that part of dancing which is not rhythm is sex. now that part of sex which is not a form of the dance, animal movement, is intoxication of the soul, which connects it with wine. further identities will suggest themselves to the student. 8 liber dcccxi by the use of the three methods in one the whole being of man may thus be stimulated. the music will create a general harmony of the brain, leading it in its own paths; the wine affords a general stimulus of its animal nature; and the sex-excitement elevates the moral nature of the man by its close analogy with the highest ecstasy. it remains, however, always for him to make the final transmutation. unless he have

ses of acquired genius. now i am certainly of opinion that genius can be acquired, or, in the alternative, that it is an almost universal possession. its rarity may be attributed to the crushing influence of a corrupted society. it is rare to meet a youth without high ideals, generous thoughts, a sense of holiness, of his own importance, which, being interpreted, is, of his own identity with god. three years in the world, and he is a bank clerk or even a government official. only 10 liber dcccxi those who intuitively understand from early boyhood that they must stand out, and who have the incredible courage and endurance to do so in the face of all that tyranny, callousness, and the scorn of inferiors can do; only these arrive at manhood uncontaminated. every serious or spiritual thought i

LIBER DCLXXI VEL PYRAMIDOS

ight. i gild my phallus with the light. i gild my right knee with the light. i gild my right foot with the light. i gild my left knee with the light. i gild my phallus with the light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of fate bought by thy glance. come now, come now vel pyramidos 11 t

eing a critical text; in any case the nearest thing i have to a primary source is the facsimile in the equinox (one page of what appears to be the first draft ms. was irrelevantly included in the compilation o.t.o. rituals and sex magick edited by p.r. konig and a.r. naylor (thame, oxon: i-h-o, 1999. the one variant i will note here is that at the end of the .hanged man. section, the couplet .the three-fold star cross-crowned, i rise. appears only in the first draft ms. and the ts. made from it, and is omitted in all subsequent revisions. the title follows the equinox printing, although the sothis publication gives a similar title, following the surving tss. the word m. m is believed to be muaum (the fourth dot and the yellow-green coloured band in the cipher represent a concealed yod whic

LIBER E

he lord of love (2 cups) svb figvra ix 3 for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with gthe lovers. h 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you will find that you are able to distinguish the suit correctly three times in four, and that very few indeed inharmonious errors occur, while in 78 experiments you are able to name the card aright as many as 15 or 20 times. 9. when you have reached this stage, you may be admitted for examination; and in the event of your passing, you will be given more complex and difficult exercises. iii asana.posture 1. you must learn to sit perfectly still with every muscl

nfirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumbant positions are more suitable for repose after meditations than for meditation itself. liber e vel exercitiorvm 12 4. the arrowhead. 5. the bear. 6. the ivy. 7. the parallelogram. these positions with bowed head are suitable for asana and for meditation, but not for pranayaleliber xiii vel gradvvm montis abiegni a syllabus of the steps upon the path v a a publication in class d issue

LIBER HHH

ion in class d 1 .sunt duo modi per quos homo fit deus: tohu et bohu .mens quasi flamma surgat, aut quasi puteus aqua quiescat .alteri modi sunt tres exempli, qui illis extra limine collegii sancti dati sunt .in hoc primo libro sunt aqua contemplationis. two are the methods of becoming god: the upright and the averse. let the mind become as a flame, or as a well of still water. of each method are three principal examples given to them that are without the threshold. in this first book are written the reflexions.1 .sunt tres contemplationes quasi halitus in mente humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunctum. there are three contem

e humana abysso inferni. prima; secunda; tertia. vocatur. et ha reflexiones aquatica sunt trium enthusiasmorum, apollonis, dionysi, veneris .total stella est nechesh et messiach, nomen hyha cum hwhy conjunctum. there are three contemplations as it were breaths in the human mind, that is the abyss of hell: the first is called.,2 the second.,3 and the third..4 these are the watery reflexions of the three enthusiasms; those of apollo, dionysus, and aphrodite.5 the whole star is nechesh and messiach, the name hyha joined with hwhy.6 2 i m m m .i remember a certain holy day in the dusk of the year, in the dusk of the equinox of osiris, when i first beheld thee visibly; when first the dreadful issue was fought out; when the ibis-headed one charmed away the strife. i remember thy first kiss, even

muses) are discussed in plato.s phaedrus and treated of by renaissance writers such as ficino in his commentary on the symposium, agrippa in de occulta philosophia lib. iii cap. 45-49, and giordano bruno in de gli eroici furori. see also crowley.s essay .energised enthusiasm (liber 811. it is believed that .liber iao. if it was ever written, described meditation or magick practices based on these three .enthusiasms. 6 to explain this piece of qabalistic analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microprosopus and macroprosopus (it enumerates to 32, the total number of paths and sephiroth, the number of the .paths of wisdom. mentioned in the sepher yetzirah. next, s

analogic: the divine names hyha and hwhy, having as they do the letter-pair hy in common, may be combined to give a single six-letter name hwhyha, which is said to unite microprosopus and macroprosopus (it enumerates to 32, the total number of paths and sephiroth, the number of the .paths of wisdom. mentioned in the sepher yetzirah. next, since h is the letter of the mother, we substitute for the three h.s the three .mother letters. of the hebrew alphabet, a, m and c, giving awmyca (or some permutation thereof, which enumerates to 358, the number of cjn, nechesh, a serpent (e.g. in gen. iii, and jycm, messiach, the anointed one. the three mother letters are referred to the three chapters of liber hhh as indicated, and svb figvra cccxli 9 its number, 341, is the sum of these letters. the ot

e h.s the three .mother letters. of the hebrew alphabet, a, m and c, giving awmyca (or some permutation thereof, which enumerates to 358, the number of cjn, nechesh, a serpent (e.g. in gen. iii, and jycm, messiach, the anointed one. the three mother letters are referred to the three chapters of liber hhh as indicated, and svb figvra cccxli 9 its number, 341, is the sum of these letters. the other three letters, aleph, yod and vau, re-arranged, give way, a hebrew spelling of iao, which adds to 17. even leaving aside the purported liber iao, there is evidence in other crowley mss. that he referred the letters of iao to the .three enthusiasms. as i= iacchus (dionysus, a= aphrodite, o `orus (as a cognate of apollo: a permissable fudge since the aspirate is not a letter in greek. 7 this whole s

LIBER LIBERI VEL LAPIDIS LAZULI

f pure black marble is the sorry statue, and the changeless pain of the eyes is bitter to the blind. 5. we understand the rapture of that shaken marble, torn by the throes of the crowned child, the golden rod of the golden god. 6. we know why all is hidden in the stone, within the coffin, within the mighty sepulchre, and we too answer olalam! imal! tutulu! as it is written in the ancient book. 7. three words of that book are as life to a new aon; no god has read the whole. 8. but thou and i, o god, have written it page by page. 9. ours is the elevenfold reading of the elevenfold word. 10. these seven letters together make seven diverse words; each word is divine, and seven sentences are hidden therein. 11. thou art the word, o my darling, my lord, my master! 28 liber liberi vel lapidis laz

slaves! ye will not.ye know not how to will. 39. yet the music of my spears shall be a song of freedom. 40. a great bird shall sweep from the abyss of joy, and bear ye away to be my cup-bearers. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi vel lapidis lazuli 42. in the silence of things, in the night of forces, beyond the accursed domain of the three, let us enjoy our love! 43. my darling! my darling! away, away beyond the assembly and the law and the enlightenment unto an anarchy of solitude and darkness! 44. for even thus must we veil the brilliance of our self. 45. my darling! my darling! 46. o my god, but the love in me burst over the bonds of space and time; my love is spilt among them that love not love. 47. my wine is poured out f

LIBER LLL PARADIGMAT PIRATE

reasonably be expected to set aside an hour a day to meditate in addition to time set aside for other magical practices. instead i recommend that the neophyte occasionally meditate in order to stay gup to speed h so to speak, without overdoing it and risking burning out entirely. to remain at the level of proficiency gained during the practice of liber mmm it is only necessary to meditate two or three successive days a week. your edge is maintained without an undue amount of stress or pressure (which would ultimately be counterproductive. those with heavy work or administrative burdens, however, should refrain from even this level of commitment. the neophyte should remember that it is better to set reasonable goals and achieve them rather than set lofty ones and fail. there is a lot of tr

an entire scene, you can enter the dream lucidly and perform whatever action you desire. the trick in this technique is to recall that you are dreaming. you must maintain a balance between lucidity and the dream world. too much control and the dream collapses into conscious fantasy. too little control and you simply fall into a deep sleep. once you have achieved a lucid dreaming state, there are three types of magical activity that you may choose to engage in: 1. you may choose to perform enchantments with pre-drawn sigils. 2. you may choose to extend your perception by going to a location beyond your normal awareness to gain the answers to various questions. 3. finally, you may attempt some sort of astral working. effecting change in another location without physically being there. with

ssed the psychic censor and are capable of doing whatever fantastic act you can imagine. magic done while lucid dreaming fulfills several aspects of the magical equation (gnosis is mentioned above, as all conscious resistance to doing magic is abrogated. the only factors that remain are subconscious resistance and an effective magical link to the target of your working. section 2 gnosis there are three distinctive types of gnosis that the magician should master. these are usually categorized as inhibitory, excitatory and chemical. the first type, inhibitory, is considered the most time-consuming and difficult to obtain and maintain. the iot expects proficiency in this type of gnosis because it requires discipline and focus. inhibitory gnosis also has the added benefit of demonstrating the

. chemical gnosis is by far the easiest type to reach. however, the downside to druginduced states of consciousness is that there frequently is a distinctive lack of focus or control. being high is a wonderful thing, but if you don ft do any magic while there you are nothing more than a pothead with delusions of being a magician. it is important to reach identical states of consciousness with all three types of gnosis. the goal of the neophyte should be the purest possible state of no-mind during ritual work, regardless of the choice of gnosis used to reach that state. the magician should master as many states of gnosis as possible and explore those that normally would be strange and foreign. maintaining a comprehensive journal that records all you observe from a state of post-gnosis is cr

so substitute other known varieties of gnosis for the ones listed below if so desired. inhibitory forms of gnosis sleeplessness one of the best ways of shattering the blinders daily placed on us by the psychic censor is to overload its capacity for filtering and editing information coming into our system. while sleeplessness is certainly the most time-consuming of gnostic techniques (taking up to three or four days, it can also be the most productive. i recommend doing it while taking a week off from work in order to prevent any negative ramifications arising from inattentiveness at the office. interestingly enough, this form of gnosis will occur when you are at the point when you should be in deepest sleep. studies on sleep deprivation have shown that our brains continue to function norma

LIBER LVII

ee of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers .introduction. to his translation of the three principal books of the zohar,3 and westcott.s .introduction to the study of the qabalah. we venture to append a few quotations from the former document, which will show the elementary principles of calculation. dr. westcott.s little book is principally valuable for its able defence of the qabalah as against exotericism and literalism. the literal qabalah is. is divided into three parts: ayrf

= 5, b= 2, h= 5, total= 13. again, the name of the angel wrffm, metatron, and the name of the deity, ydc, shaddai, each make 314; so the one is taken as symbolical of the other. the angel metatron is said to have been the conductor of the children of israel through the wilderness, of whom 3 [i.e. the kaballah unveiled. as scholem (major trends in jewish mysticism) and others have pointed out, the three tracts translated by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes. t.s] 6 liber lviii god says .my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, veh

by mathers are actually fairly minor in the scheme of the zohar (a reasonably complete english translation of which occupies five quarto volumes. t.s] 6 liber lviii god says .my name is in him. with regard to gematria of phrases (gen. xlix, 10, hlyc aby, yeba shiloh= 358, which is the numeration of the word jycm, messiah.4 thus also the passage, gen. xviii. 2 hclc hnhw, vehenna shalisha .and lo, three men. equals in numerical value laprw layrbg lakym wla, elo mikhael gabriel ve-raphael .these are michael, gabriel and raphael. for each phrase= 701. i think these instances will suffice to make clear the nature of gematria, especially as many other will be found in the course of the ensuing work. notariqon is derived from the latin word notarius, a shorthand writer. of notariqon there are tw

bstituted for the other letter. thus, by albath, from jwr, ruach, is formed oxd, detzau. the names of the other twenty-one methods are: tgba, tdga, gbda, dbha, hbwa, zbja, jbfa, fbya, ybka, kbla, lbma, mbna, nbsa, sboa, obpa, pbxa, xbqa, rbca and cbta. to these must be added the modes dgba and \bla. then comes the .rational table of tziruph. another set of twenty-two combinations.6 there are also three .tables of the commutations. known respectively as the right, the averse, and the irregular. to make any of these, a square, containing 484 squares, should be made, and the letters written in. for the .right table. write the alphabet across from right to left: in the second from of squares do the same but begin with b and end with a; in the third begin with g and end with b; and so no. for t

t m d 900 90 9 800 80 8 700 70 7 x f[ p j[ o z i have put the numeration of each letter above to show the affinity between the letters in each chamber. sometimes this is used as a cipher, by taking the portions of the figure to show the letter they contain, putting one point for the first letter, two for the second &c.8 thus the right angle, containing qya, will answer for the letter q if it have three dots or points within it. again, a square will answer for h, n or, according to whether it has one, two, or three points respectively placed within it. so also with regard to the other letters. but there are many other ways of employing the qabalah of the nine chambers, which i have not space to describe. i will merely mention, as an example, that by the mode of temura called cbta, athbash

LIBER LXVII THE SWORD OF SONG

l as the most beautiful and elaborate vane: and in this sense it is my pmost eage hope that i may not unjustly draw a comparison between myself and the great reformers of eighty years ago* so it is usually supposed. maybe i shall one day find words to combat, perhaps to overthrow, this position. p.s. as, for example, the note to this introduction. as a promisekeeper i am the original eleven stone three peacherine..a.c. i must apologise (perhaps) for the new note of frivolity in my work: due doubtless to the frivolity of my subject: these poems being written when i was an advaitist and could not see why.everything being an illusion.there should be any particular object in doing or thinking anything. how i have found the answer will be evident from my essay on the subject* i must indeed apol

e, i fear) transcends the ordinary sphere and flies in the direction .x (there lies the fourth dimension) vex my soul no more with mistranslations from genesis to revelations, but leave me with the flaming star,75 jeheshua (see thou zohar!)76 and thus our formidable pigeon-77 lamb-and-old-gentleman religion fizzles in smoke, and i am found attacking nothing. here.s the ground, pistols, and coffee.three in one (alas, o rabbi schimeon) but never a duellist.no son, no father, and (to please us most) decency pleads.no holy ghost! all vanish at the touch of truth, a cobweb trio.like, in sooth, 705 710 715 720 725 730 735 740 mystical mean-ing of .ascen-sion day. futility of whole discussion, in view of facts. ascension day 21 that worthy yankee millionaire, and wealthy nephews, young and fair

would bring down your fat. you.ve a very fine voice.could you only control it! and an emerald ring.and i know where you stole it! but for goodness sake give up attemptiing br nnhilde; try a boarding-house cook, or a coster.s matilda! 75 80 85 90 95 100 105 110 the philosophical impasse. practical advice. advice to poet.s fat friend. pentecost 25 still you.re young yet, scarce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name

a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i.ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23.will your grace do as much for your three as they do for their one? i have seen.may you see! they sleep and know not what a mat is; seem to enjoy their cold chapaties* are healthy, strong.and some are old. they do not care a damn24 for cold, behave like children, trust in allah (flies in mohammed.s spider-parlour) they may not think: at least they dare live out their lives, and little care worries their souls.worse fools they seem t

iocy as lear.s could not be genuine.cordelia, the madame humbert of the play, does so; her over-cleverness leaves her stranded: yet by a certain sliminess of dissimulation, the oiliness of frankness, the pride that apes humility, she does catch the best king going. yet it avails her little. she is hanged like the foul vivien she is* cordelia.s farewell to her sistes shows up the characters of the three in strong relif. cordelia.without a scrap of evidence to go on .accuses her sisters of hypocrisy and cruelty (this could not have previously existed, or lear would not have been deceived) regan gravely rebukes her; recommends, as it were, a course of six easy lessons in mind* i use the word vivien provisionally, pending the appearance of an essay to prove that lord tennyson was in secret a r

LIBER LXXVIII

in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty leaping flames, or yodh, surround it, answering to the paths; of these, three fall below the right branch for aleph, men, and shin, seven above the central branch for t

is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the other

t angels of the schemhamphorash hywhw and layly [the proper meaning of the small cards is to be found by making thorough meditation and harmony between these four symbols of each card. it will be seen that this is how the meanings have been done; but the advanced student can go beyond this rude working] xxii the lord of victory six of wands two hands in grip as the last, holding six wands crossed three and three. flames issue from the point of junction. above and below are short wands with flames issuing, surmounted respectively by the symbols of& and e, representing the decan. victory after strife: love: pleasure gained by labour: a description of the cards of the taro 29 carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success

e gained by labour: a description of the cards of the taro 29 carefulness, sociability and avoiding of strife, yet victory therein: also insolence, and pride of riches and success, etc. the whole dependent on the dignity. tiphareth of y (gain. hereunto are allotted the great angels lafys and hymlo of the schemhamphorash. xxiii the lord of valour seven of wands two hands holding by grip six wands, three crossed. a third hand issuing from a cloud at the lower part of the card, holding an upright wand which passes between the others. flames leap from the point of junction. above and below the central wand are the symbols of% and e, representing the decan. possible victory, depending on the energy and courage exercised; valour; opposition, obstacles and difficulties, yet courage to meet them;

e, unselfishness; also a tendency to repetition of affronts on being pardoned; injury when meaning well; given to petitions; also a want of tact, and asking question of little moment; talkative. chokmah of w. quarrel made up, yet still some tension in relations: actions sometimes selfish, sometimes unselfish. herein rule the great angels lalzy and lahbm. 32 liber lxxviii xxviii the lord of sorrow three of swords or spears three white radiating angelic hands, issuing from clouds, and holding three swords upright (as though the central sword had struck apart the two others, which were crossed in the preceding symbol: the central sword cuts asunder the rose of five petals, which in the previous symbol grew at the junction of the swords; its petals are falling, and no white rays issue from it

LIBER MMCMXI NOTE ON GENESIS

.for all things did the father of all things perfect, and delivered them over unto the second mind; whom all races of men call first) behold, then, in these two great numbers 1 and 2 the father and the mother of the worlds and of numbers. now these twain being conjoined and manifest in one, produce the number 3; as it is written .for the mind of the father said that .all things should be cut into three. whose will. assenting all things were so divided. for the mind of the father said into three, governing all things by mind. and there appeared in it the triad, virtue and wisdom and multiscient truth. thus floweth forth the form of the triad. thus is formulated the creative trinity which is, as it were, the essential preliminary to manifestation. this mystic son of the eternal parents, havi

fig. i..the trinity unmanifest* for it is written (genesis 1: 27:\da arb jbqnw rkz wta arb \yhla \lxb wmlxb \dah-ta \yhla arb .and the elohim created mankind: in the likeness of the elohim created they them: male and female created they them. now if adam be in the similitude of the elohim: and are male and female, then must the elohim be also male and female. now in the first of these mysterious three verses in exodus xiv. wherein the divided name is hidden it is written .and went the angel of the elohim before the camp &c. and this angel of the elohim \yhla ]alm, is the manifestations of their presence. now ]alm hath the number 91, which is also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetrag

symbolic language.the daughter: in the cycle of life (birth, life, death, resurrection, the fourth; in the keys of the book universal, the empress, korh kosmou, the virgin of the world, venus, aphrodite: centrum in trigonis centri.by whatsoever of a myriad names we call her, still the same in spirit, the same in number and in form! and this number is herein formulated by the concentration of the three in one. 3+ 1= 4. now in this figure ii. we behold six certain paths; and in six days did god create the heavens and the earth. and the total numeration of its numbers is the perfect number, even the decade of the sephiroth (1+ 2+ 3+ 4= 10) thus can our science teach us wherefore the door* of venus, d, is the gateway of initiation: that one planet whose symbol alone embraceth the 10 sephiroth

r father c.r.c, the tomb of osiris; the god revealer, coming, moreover, by the central path of s through the midst of the triangle of light. and the lock which guards that door is as the four gates of the universe. and the key is the ankh, immortal life.the rose and cross of life; and the symbol of venus. 4. 1. 2. 3. 6. 5. 7. fig. iii.third symbol. by producing the paths whereby the forces of the three (see second symbol) were concentrated into four, we find they read 1+ 4= 5, 2+ 4= 6, 3+ 4= 7. and thus is revealed the second triangle of the hexagram of creation* further, this reflected triangle showeth forth the evol-ution of the four worlds and their consolidation: for 1+ 2+ 3+ 4= 10= y= atziluth 1+ 2+ 3+ 4+ 5= 15= hy= briah 1+ 2+ 3+ 4+ 5+ 6= 21= why= yetzirah 1+ 2+ 3+ 4+ 5+ 6+ 7= 28= 2+

e c of the measureless waters. and thus was formulated one eternal hexad: and this is the number of the dawning creation. but herein is the fall, that there were only six numbers, so that for the seventh was 5 repeated. hence 1+2+3+4+5+6+5= 26= hwhy. assiah; tetragrammaton as the elemental limitation, the jealous god..p. a note on genesis 9 one thing is significant, indeed. let us take the primal three and convert those numbers into colours. so we get a, the father, the yellow ray of the dawning sun of creation; m, the mother, the blue ray of the great primaval waters; c, the son, the red ray: the ruach elohim* symbol of the red fire of god, which brooded (v. 2) upon the face of the waters: or like the red glory that lights up the heavens at dawn, when the golden sun illumines the waters a

LIBER MMM

ross, or crescent, is chosen and held in the mind s eye, without distortion, for as long as possible. only the most determined efforts are likely to make the imagined form persist for any time. at first the image should be sought with the eyes closed. with practice it can be projected onto any blank surface. this technique is the basis of casting sigils and creating independent thought forms. the three methods of attaining magical trance will only yield results if pursued with the most fanatical and morbid determination. these abilities are highly abnormal and usually inaccessible to human consciousness, as they demand such inhuman concentration, but the rewards are great. in the magical diary, record each day s formal work and whatever extra opportunities have been utilized. no page shoul

otional significance, nor should you select anything with any possibility of failure. by persisting with such simple beginnings you become capable of virtually anything. all works of metamorphosis should be committed to the magical diary. 18 magic success in this part of the syllabus is dependent on some degree of mastery of the magical trances and metamorphosis. this magical instruction involves three techniques: ritual, sigils, and dreaming. in addition, the magician should make himself familiar with at least one system of divination: cards, crystal gazing, runesticks, pendulum, or divining rod. the methods are endless. with all techniques, aim to silence the mind and let inspiration provide some sort of answer. whatever symbolic system or instruments are used, they act only to provide a

is impressive to the mind and should also represent the aspirations of the magician. the advantages of hand-forging one s own instruments, or discovering them in some strange way, cannot be overemphasized. the banishing ritual should contain the following elements as a minimum. first, the magician describes a barrier about himself with the magical weapon. the barrier is also strongly visualized. three dimensional figures are preferable. see figure 1 on page 20. second, the magician focuses his will on a visualized image: for example, the image of the magical weapon, or his own imaginary third eye, or perhaps a ball of light inside his own head. a sound concentration may additionally or alternatively be used. 19 figure 1. different forms of three-dimensional barriers that the magician can

ical ability in many ways. the desire becomes part of the ego complex; the mind becomes anxious of failure. soon the original desire is a mass of conflicting ideas. often the wished for result arises only when it has been forgotten. this last fact is the key to sigils and most forms of magical spell. sigils work because they stimulate the will to work subconsciously, bypassing the mind. there are three parts to the operation of a sigil. the sigil is constructed, the sigil is lost to the mind, the sigil is charged. in constructing a sigil, the aim is to produce a glyph of desire, stylized so as not to immediately suggest the desire. it is not necessary to use complex symbol systems. figure 2 shows how sigils may be 20 figure 2. creating a sigil by a) the word method, b) the pictorial method

LIBER O

f these lies principally in the fact that particular sets of images that the student may meet in his wanderings liber o vel manvs et sagitta 4 correspond to particular lineal figures, divine names &c, and are controlled by them. as to possibility of producing results external to the mind of the seer (objective, in the ordinary common-sense acceptation of the term) we are here silent] 6. there are three important practices connected with all forms of ceremonial (and the two methods which later we shall describe. these are (1) assumption of god-forms (2) vibrations of divine names (3) rituals of .banishing. and .invoking. these, at least, should be completely mastered before the dangerous methods of chapters v. and vi. are attempted. iii 1. the magical images of the gods of egypt6 should be

coincide with the physical, tightening his muscles, drawing in his breath, and putting his forefinger to his lips. then let him .awake. by a welldefined act of will, and soberly and accurately record his experiences. it may be added that this apparently complicated experiment is perfectly easy to perform. it is best to learn by .travelling. with a person already experienced in the matter. two or three experiments should suffice to render the student confident and even expert. see also .the seer, equinox vol. i no. 2, pp. 295.333. vi 1. the previous experiment has little value, and leads to few results of importance. but it is susceptible of a development which merges into a form of dharana.concentration.and as such may lead to the very highest ends. the principal use of the practice in th

LIBER OS ABYSMI VEL DAATH

d with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe.1 2. let the exempt adept procure the prolegomena of kant,2 and study it, paying special attention to the antinomies. 3. also hume fs doctrine of causality in his genquiry. h3 4. also herbert spencer fs discussion of the three theories of the universe in his first principles, part i. 5. also huxley fs essays on hume and berkeley.4 6. also crowley fs essays: gberashith, h5 gtime, h6 gthe soldier and the hunchback, h7 et cetera. 7. also the glogik h8 of hegel. 1 [a qabalistic pun on tod] 2 [immanuel kant, prolegomena to any future metaphysics that may come forward as a science. a summary of the arguments and conclus

LIBER RV VEL SPIRITUS

iration will stop as the practice is continued, and the body become automatically rigid. describe this rigidity with minute accuracy (c) the state of automatic rigidity will develop into a state characterised by violent spasmodic movements of which the practitioner is unconscious, but of whose result he is aware. this result is that the body hops gently from place to place. after the first two or three occurences of this experience .sana is not lost. the body appears (on another theory) to have lost its weight almost completely, and to be moved by an unknown force (d) as a development of this stage, the body rises into the air, and remains there for an appreciably long period, from a second to an hour or more. let him further investigate any mental results which occur. 6. third practice. i

him practise in the proper proportion 4.8, 6.12, 8.16, 12.24 and so on. then, if he choose, let him recommence the series, adding a gradually increasing period of kumbhakha. 7. fourth practice. following on this third practice, let him quicken his mantra and his pace, until the walk develops into a svb figvra ccvi 3 dance. this may also be practised with the ordinary waltz step, using a mantra in three-time, such as .pelqon .pelqon, fartemij; or iao; iao sabao; in such cases the practice may be combined with devotion to a particular deity; see .liber 175. for the dance as such it is better to use a mantra of a non-commital character, such as to e.ai, to kalon, to fgaqon, or the like. 8. fifth practice. let him practice mental concentration during the dance, and investigate the following st

LIBER SAMEKH

angel. each phrase must be realized with full concentration of force, so as to make samadhi as perfectly as possible on the truth proclaimed. line 1 he identifies his angel with the ain soph, and the kether thereof; one formulation of hadit in the boundless body of nuit. line 2, 3, 4 he asserts that his angel has created (for the purpose of self-realization through projection in conditioned form) three pairs of opposites (a) the fixed and the volatile (b) the unmanifested and the manifest; and (c) the unmoved and the moved. otherwise, the negative and the positive in respect of matter, mind and motion. line 5 he acclaims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for th

e gegg h (or heart) ggirt with a serpent h is a cognate symbol; the idea is thus expressed later in the ritual (see liber lxv, which expands this to the utmost) section b the adept passes from contemplation to action in the sections now following, b to gg. he is to travel astrally around the circle, making the appropriate pentagrams, sigils and signs. his direction is widdershins.17 he thus makes three curves, each covering three-fourths of the circle.18 he should give the sign of the enterer on passing the kiblah, or direction of boleskine.19 this picks up the force naturally radiating from that point* and projects it in the direction of the path of the magician. the sigils are those given in the equinox i (7, plate x outside the square;20 the signs those shewn in vol. i no. 2, plate gthe

rter of the universe confers upon him the fullest freedom and privilege appurtenant thereto* having experience of success in the practices of liber dxxxvi, gbatracofrenobookosmomacia. h liber samekh svb figvra dccc 16 let the adept take note of the wording of the charge. the gfirmament h is the ruach, the gmental plane h: it is the realm of shu, or zeus, where revolves the wheel of the gunas, the three forms* of being. the athyr is the gakasa h, the gspirit, h the athyr of physics, which is the framework on which all forms are founded; it receives, records and transmits all impulses without itself suffering mutation thereby. the gearth h is the sphere wherein the operation of these gfundamental h and athyric forces appears to perception. gunder the earth h is the world of* they correspond

ways, accordingly. thus o (or f) will not be gthe hierophant, h but gthe devil h.the eye.baphomet, etc, gfifteen by function h instead of gfive h, etc, and gin act free, firm, aspiring, ecstatic, h rather than ggentle, h etc. as in the present text. liber samekh svb figvra dccc 26 a kiss, a guffaw, and a bellow; he that hath ears to hear, let him hear! take ten that by one, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mende

h) has also that value; eide ta eph might be the phrase here intended; its number is 418. this would then assert the accomplishment of the great work; this is the natural conclusion of the ritual. cf. ccxx, iii, 75. point ii 27 let the adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. then let the eleventh moon be consecrated wholly to this work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep* for know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge a

LIBER THISHARB

s help his purpose, or the purpose of the brothers? he was put to death by calvin, or stoned by hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equipment,1 he cannot truly answer even those three questions that were first put to him, even the three questions of the ritual of the pyramid;2 he is not ready to swear the oath of the abyss. 1 a brother known to me was repeatedly baffled in this meditation. but one day being thrown with his horse over a sheer cliff of forty feet, and escaping without a scratch or a bruise, he was reminded of his many narrow escapes from death. these proved

er, 1905-6 [crowley is talking about himself here as usual; see the instalment of gthe temple of solomon the king h in equinox i (8. t.s] 2 [according to the surviving ts. of this ritual, these questions were gwho art thou? h gwhence comest thou? h gwhither goest thou? h and gwhat seekest thou? h (the second and third bracketed together; these questions were put to the candidate for meditation on three successive days prior to the actual initiation. in the versified solo version, gliber pyramidos, h they are replaced by a confession of ignorance( gi know no who i am/ i know not whence i came/ i know not whither i go/ i seek, but what i do not know h. t.s] 10 liber bracyt vel via memoria 38. but being thus enlightened, let him swear the oath of the abyss; yea, let him swear the oath of the

LIBER TRIGRAMMATON

minor obligation of the r.r. et a.c. the points are of course keyed to the sephiroth. t.s* text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 07.07.20raliber t r i g- ramma t o n svb figvra xxvii being the book of the trigrams of the mutations of the tao with the yin and the yang v a a publication in class a 1 here is nothing under its three forms. it is not, yet informeth all things. now cometh the glory of the single one, as an imperfection and stain. but by the weak one the mother was it equilibrated. also the purity was divided by strength, the force of the demiurge. and the cross was formulated in the universe that as yet was not. but now the imperfection became manifest, presiding over the fading of perfection. also the wo

LIBER TURRIS

re the great white throne that is choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one

LIBER VII

ple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a grating of gilded silver, and thereupon shall he burn incense made of four parts of olibanum and two parts of stacte, and one part of lignum aloes, or of cedar, or of sandal. and this is enough. and he shall also keep ready in a flask of crystal within the altar, holy anointing oil made of myrrh and cinnamon and galan

s. and during all this time he shall have composed an invocation suitable, with such wisdom and understanding as may be given him from the crown, and this shall he write in letters of gold upon the top of the altar. for the top of the altar shall be of white wood, well polished, and in the centre thereof he shall have placed a triangle of oak-wood, painted with scarlet, and upon this triangle the three legs of the censor shall stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the

his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must harmonize the world that is within with the world that is withou

LIBER XCV THE WAKE WORLD

se it is too beautiful. it is a great secret between us. when we were engaged he gave me such a beautiful ring. it was like this. first there was his shield, which had a sun on it and some roses, all on a kind of bar; and there was a terrible number written on it. then there was a bank of soft roses with the sun shining on it, and above there was a red rose on a golden cross, and then there was a three-cornered star, shining so bright that no-one could possibly look at it unless they had love in their eyes; and in the middle was an eye without an eyelid. that could see anything, i should think, but you see it could never go to sleep, because there wasn.t any eyelid. on the sides were written i.n.r.i. and t.a.r.o, which mean many strange and beautiful things, and terrible things too. i shou

t really mean it, so i said .kiss me. and he kissed me, and we went on. he said .good little girl of mine, there.s many a one stays there all his life. i forgot to say that the whole place was just one mass of books, and people reading them till they were so silly, they didn.t know what they were doing. and there were cheats, and doctors, and thieves; i was really very glad to go away. there were three ways into the seventh house, and the first was such a funny way. we walked through a pool, each on the arm of a great big beetle, and then we found ourselves on a narrow winding path. there were nasty jackals about, they made such a noise, and at the end i could see two towers. then there was the queerest moon you ever saw, only a quarter full. the shadows fell so strangely, one could see th

the courage to go up those dreadful passages, especially knowing what was at the end of them. and now i.m only a little girl, and i.m ever tired of writing, but i.ll tell you all about the rest another time. explicit capitulum primum vel de collegio externo. via x v. hamus via p v. os domus vii v. victoria the wake world 9 part ii i was telling you how we started from the green palace. there are three passages that lead to the treasure house of gold, and all of them are very dreadful. one is called the terror by night, and another the arrow by day, and the third has a name that people are afraid to hear, so i won.t say. but in the first we came to a mighty throne of grey granite, shaped like the sweetest pussy cat you ever saw, and set up on a desolate heath. it was midnight and the devil

was silly, but he.s much older and wiser than i am; so i said nothing. the truth is that it is a very difficult palace to talk about, and the further you get in, the harder it is to say what you mean because it all has to be put into dream talk, as of course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll only put your mouth to my head, and your hand.there, that.ll tell any body who knows that

ise louder than any thunder could possibly be, so that i couldn.t hold myself hardly, and i took up the sharp knives of the machines and cut myself all over, and the noise got louder and louder, and the flame burnt through and through me, so that i was very glad when my prince said .you wouldn.t think it, would you, sweetheart? but there are lots of people who stay here all their lives. there are three ways into the fourth house from below. the first passage is a very curious place, all full of wheels and ever such strange creatures, like monkeys and sphinxes and jackals climbing about them and trying to get to the top. it was very silly, because there isn.t really any top to a wheel at all; the place you want to get to is the centre, if you want to be quiet. then there was a really lovely

LIBER XLI THIEN TAO

s grovelling gjoro. h (8) profound thought assures your beetle-headed suppliant that your glorious nobility must meet him before the controversy can be decided (9) true. would your sublimity condescend to defile himself by entering this muck-sweeper fs miserable hovel (10) expect leprous dragon with beri beri at your high mightiness fs magnificent heavenly palace to-morrow (thursday) afternoon at three sharp. thus met kwaw, the poet-philosopher of china; and juju, the godfather of his country. sublime moment in eternity! to the names of joshua and hezekiah add that of kwaw! for though he was a quarter of an hour late for the appointment, the hands went back on the dial of juju fs chronometer, so that no shadow of distrust or annoyance clouded the rapture of that supreme event. iii( gthe ma

y omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li, the financial genius, who had hitherto been practically useless to his country on account of that ugliness and deformity which led him to shun the society of his fellows, was compelled by kwaw to exhibit himself as a freak. a fortnight of this cured him of shyness; and within three months he has nearly doubled the revenue and halved the taxes. your lordship has spent millions of yen; but is to-day a richer man than when your excellency went to sleep. h gi will go and see this kwaw, h said the daimio. the servants then admitted that the mikado in person had been waiting at the palace door for over three months, for the very purpose of begging permission to conduct him t

did these worthies express to see the simple means by which kwaw had worked his miracles! in a glade of brilliant cherry and hibiscus (and any other beautiful trees you can think of) stood a plain building of stone, which after all had not cost millions of yen, but a very few thousands only. its height was equal to its breadth, and its length was equal to the sum of these, while the sum of these three measurements was precisely equal to ten times the age of kwaw in units of the span of his hand. the walls were tremendously thick, and there was only one door and two windows, all in the eye of the sunset. one cannot describe the inside of the building, because to do so would spoil the fun for other people. it must be seen to be understood, in any case; and there it stands to this day, open

ghtening up, exlaimed: gkwaw found us a confused and angry mob; he left us a diverse, yet harmonious, republic; while let us never forget that not only have we developed men of genius in every branch of practical life, but many among us have had our equilibrium crowned by that supreme glory of humanity, realization of our identity with the great and holy tao. h wherewith he set aside no less than three hundred and sixty-five days in every year, and one extra day every fourth year, as days of special rejoicing [this text was first published in konx om pax (1907. it was declared to be liber xli in class c in the gsyllabus h in equinox i (10 (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 13.06.200phliber xliv the mass of the ph.nix v

LIBER XV CHYMICAL JOUSTING OF PERARDUA

g unto the seven centres of his intention that he bare about him in the hollow tube that hath thirty and two joints. liber lv 2 he slayeth sir amorex le desirous. these plants did our brother perardua pluck, as the mystic rites ordain; and these did he heat furiously in his alembic, yet with vegetable heat alone, while he kept them ever moist, dropping upon them of his lunar water, whereof he had three and seventy minims left of the eight and seventy that his father had given him; and these he had borne upon a camel through the desert unto this place where he now was, which is called the oasis of the lion, even as the whole regimen that in the end he accomplished is in the form of a lion. thus then his lion waxed exceeding thirsty, and licked up all that dew. but the fire being equal there

race of the seven, but a button of fused gold.as we say, for it is not gold. now this button hath twelve faces, and angles twenty-four salient and reentrant; and our egyptian brethren have called it the pavement of the firmament of nu. he slayeth king astur of the arms argent. now this metal is not in any wise like unto earthly metal; let the brethren well beware, for many false knaves be abroad. three things be golden: the mineral gold of the merchant that is dross; the vegetable gold that groweth from the seed of the scroll by virture of the lion; and the animal gold that cometh forth from the regimen of the dragon, and this last is the sole marketable gold of the philosopher. for, behold, an arcanum! i charge you, keep secret this matter; for the vile brothers, could they divine it, wou

old philosophical dissolveth his being, ofttimes with a great and terrible explosion, ofttimes so softly and subtly that no man may perceive it, be he never so acute, nay, as a needle for sharpness or for fineness as a spyglass of the necromancer! yet herein lieth the core of the matter that in this explosion liber lv 4 aforesaid naught whatever is left either of the seven or the twelve or of the three mother seeds that lie concealed therein. but in a certain mystical way the other ten are shadowed forth, though dimly, as if the brazen serpent had become a sword of lightning. yet this is but a glyph; for in truth there is no link or bond between them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of th

etween them. for this animal gold is passed utterly away; there is not any button thereof, nor any feather of the wings of the sphinx, nor any mark of the sower or of the seed. but at that lightning flash all did entirely disappear, and the cucurbite and the alembic and the athanor were shattered utterly. and there arose that which he had set himself to seek; yea, more! a grain of the powder, and three minims of the elixir, and six drachms of the tincture of double efficacy. yet the brethren mocked him; for he had imperilled himself sore; so that unto this hour hath the name of perardua been forgotten, and they that have need to speak of him say in right joyaunce non sine fulmine [this work was first published in equinox i (1. in the .syllabus. in equinox i (10) it was declared to be liber

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

mon, and snakes. people get about on ships and on horseback. they eat slaughtered meat and drink beer. as in scandinavia, north is a difficult direction, and so is east, probably because our mythology comes from west scandinavia (norway and iceland, where travel to the east required going over mountains, and going west on a ship was far easier for this seafaring culture. it is helpful to think of three time periods in which the mythology takes place. in the mythic past, the asir created and ordered the world and joined with another group, the vanir, to make up the community of gods. somehow this golden age was disrupted in the mythic present. as dwarfs, humans, and occasionally elves look on and are sometimes drawn into the struggle, the asir and the jotnar fight over resources, precious o

the northern area of the germanic speech community, and by the end of this period one may speak of scandinavian languages. by this same time some scandinavians burst spectacularly on the european scene. although there appears to have been sporadic raiding before the autumn of 793, in that year vikings sacked the rich monastery at lindisfarne off the east coast of northern england, and for nearly three centuries vikings, and later, the scandinavian kingdoms, would play a major role in european history. what the word gviking h originally meant is not known; the european writers, mostly clergymen, who made it famous painted a fairly clear picture of pagan marauders who destroyed and despoiled wherever they went. certainly there is some truth to such a picture, especially in the early part of

al to the heroic. it is ordered within the mythological and heroic sections as well. the manuscript begins with voluspa (prophecy of the seeress, which gives a summary of the entire mythology, from the origin of the cosmos to its destruc- 12 norse mythology tion to its rebirth. voluspa can also be regarded as an odin poem, since it is odin who causes the seeress voicing it to speak. the following three poems are also odin poems: havamal (words of the high one, which contains odinic wisdom and several stories that describe the acquisition of that wisdom; vafthrudnismal (words of vafthrudnir, which describes the context of wisdom between odin and the wise giant vafthrudnir; and grimnismal (words of grimnir, which describes odin fs ecstatic wisdom performance at the hall of the human king gei

to be bragi boddason the old, whom most scholars think was norwegian and active in the second half of the ninth century. according to snorri, he was associated with the semilegendary viking ragnar lodbrok (hairy-breeches. fragments of a poem addressed to rag- introduction 15 nar, ragnarsdrapa, exist. the poem, as we have it reconstructed, describes four scenes on the shield ragnar gave bragi, and three of these have to do with the mythology: thor fs fishing up the midgard serpent, gefjon fs plowing land from gylfi, and hild fs inciting hogni and hedin to endless battle. another early norwegian skald was thjodolf of hvin, who flourished around the end of the ninth and beginning of the tenth century and was patronized by several norwegian rulers. two of the poems attributed to him are import

s much to tell us about mythology and religion. thjodolf also composed the shield poem haustlong (autumn-long, which may refer to the poem fs gestation period. he describes two mythological scenes that adorned the shield: loki fs betrayal of idun and her apples to the giant thjazi and her rescue, and thor fs duel with hrungnir, the strongest of the giants. from the earliest skaldic tradition come three geddic praise poems, h poems in eddic meters (but in which the meters are ordinarily more strictly adhered to than in eddic poems proper, composed to honor not gods or ancient heroes but recently deceased kings. two of these describe valholl in connection with the arrival there of the king the poet wishes to praise. one, the anonymous eiriksmal, was allegedly commissioned by gunnhild, the wi

LOGOMACHY OF ZOS

ffort and struggle to render desire. the born genius is only spending the virtue of previous effort. the gods do unto you whatsoever you do unto others; also, what you do unto yourself will be becoming to you. beauty appeals because it is the most rational thing we know. truth as the sentient, and reality in all its forms, shapes a quadra and presents to view a spatial quinary: two profiles, many three-quarters, full face and backside. all theotheses give some sort of view, none the entire view, but a synthesis of all philosophy would give the most acceptable. hence i accept not the circumviatory view of things but our obliqueness as essential for any stance; our metamorphosis is by such reorientation from the stock-pile of acceptances c we must constantly create our duality. and constantl

LUCIFERIAN SORCERY AND SET TYPHON

rning matter in the universe. chaos is the most beneficial force, from it the black adept weaves temporary order within the self. in sabbat rites, it is the ritual of transferring the consciousness unto the self. this is reminiscent of the italian witches covens that took to the spirit hunt on the dreaming plane as well. the luciferian essence of attending the conclave is the meeting place of the three (consider hecate/lilith the guardians of the crossroads, it is the seven rayed star which initiates and the eight ray which comes the initiator of magick, set himself. nick hall points out in "chaos& sorcery" that the eight rayed star appeared in mesopotamia around 3,000 b.c. as a symbol to represent dingir (god, heaven (an) and star. this may be viewed in a luciferian context as dingir repr

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

d cultural of stanford university human geneticist l. luca cavalli- sforza, whose scientific biography a genetic and cultural odyssey: the life and work of l. luca cavalli-sforza (columbia university press) we published in 2005. this endeavor originated a fruitful collaboration that continues to date. we thank harold juli (connecticut college) and michael sinclair (new york law school, as well as three anonymous reviewers, for their help with some of the topics covered in this book. p.f.l. also thanks kathryn dooley, a student in his spring 2005 origins of life course at washington state university, for giving him permission to quote passages from her term paper for that class. as always, all errors and omissions are ours alone. preface xi this page intentionally left blank contents 1 crea

is the existence of several main branches of judaism: orthodox, conservative, and reform, as well as many other variants such as reconstructionist and ultra- orthodox. another complication is the absence in judaism of a centralized authority in matters of doctrine, leaving it up to potentially many religious leaders to offer their own interpretation of the sacred texts. and there is the old joke: three jews, four opinions. historically, the general attitude of judaism has been that the creation account in genesis should not be taken literally: it is symbolic rather than descriptive of an actual fact. the great medieval jewish philosopher creationism and intelligent design 23 maimonides even wrote that only ignoramuses would take genesis literally. on the other hand, the age of earth, how l

our own karma. in a sense, we are solely responsible for our fate. on a larger scale, what happens in the world is ultimately a product of mind, and there is no creator of mind. what can we conclude from this admittedly brief foray into the reception of evolution in non-christian world religions? first, it appears that evolution can be a problem in the more orthodox or fundamentalist portions of three world religions christianity (mostly protestantism but more rarely catholicism, islam, and judaism. all three are monotheistic religions with the idea of one god as creator. further, these are revealed religions. possibly, then, a powerful single creator god with a strong message about the origin of life sets a frame for some within these faiths to see evolution as a threat to religious conv

re happens to be a mathematical equation, called the hardy-weinberg theorem, which allows one to calculate gene frequencies in populations in the absence of any selective factors. when this equation is applied to populations where malaria is absent (for example, african americans living in the united states, many of whom are descended from west african populations, the observed ratios between the three gene combinations conform to the theoretical equation, taking into account the lethality of the s /s combination. not so, however, with nigerians who live in malaria-infested areas of west africa, who have a ratio strongly skewed in favor of the a /s type. the comparison between theoretical and observed numbers, then, actually allows one to obtain a quantitative estimate of the fitness of th

they have not done so. one interesting twist regarding variable rates of radioactive decay has to do with the dating of the shroud of turin (italy. this large piece of cloth is purported to have been used to wrap the body of jesus christ after his crucifixion. not everybody necessarily agreed that the shroud was genuine, regardless of their faith. in a courageous move, the catholic church allowed three independent laboratories to use the carbon-14 dating technique on small samples of the shroud. this particular technique works well with samples of biological origin, such as cloth, if they are not older than about 60,000 years. all three labs agreed: the turin shroud was made in the fourteenth century. in other words, it is a medieval forgery. many people were upset by this result, includin

MACNULTY W KIRK KABBALAH AND FREEMASONRY

persons being drawn into so pernicious a society"16 for the benefit of the credulous, he sets out all the rituals in which he participated when he became a mason. in a sense we are indebted to prichard. in the period around 1717 the premier grand lodge seems to have been working a system of two degrees. through his expose we have learned that by 1730 the premier grand lodge was using a ritual of three degrees.17 masons of the period did not feel this indebtedness. they were made very indignant by prichard's revelations; and there were a number of rejoinders to his publication. one of these, a defense of masonry, published in 1730-31, describes the order as an heir to (if not the historical descendent of) the wisdom of antiquity and lists "cabala" as one of those sources. this defense of m

d innovations. although there are many theories, we do not know exactly what the nature of those alleged innovations were. we do know some of the differences between the two bodies, and the premier grand lodge does seem to have been using a much simplified ritual during the mid-i8th century. of specific interest to us is the fact that while the both grand lodges practiced a ritual which conferred three degrees, the antient grand lodge also conferred a fourth degree, the holy royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystica

grand lodge also conferred a fourth degree, the holy royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is played by this "fourth degree" we may feel that the antients may have been accusing the moderns of having forgotten their mystical heritage. through the last few decades of the 18th century the rituals and sy

taircase (ladder) of seven steps between two opposite verticals, and these are clearly opposite they figure 4. frontispiece, masonic miscellanies, 1797. are of different orders of architecture and they are surmounted by terrestrial and celestial spheres. the same pattern is repeated at the top of the drawing by the symbol of the circle, the parallel lines and the ladder (jacob's ladder) which has three principal rounds, faith, hope, and charity. in 1797, when this drawing was published, those parallel lines represented the saints john. we know them to be opposites because the baptist's day is mid-summer and the evangelist's mid-winter. today, after the de-christianization of the order, they are said to represent moses (the prophet) and solomon (the lawgiver);26 once again, opposites. we wi

ted its conclusions in 1816, did not publish records of its deliberations. thus, while significant changes were introduced into the practices of the 18th century, the reasons for their introduction remain unknown. we can deduce two principles that seemed to have been used as guides: that there should be seven officers in a lodge (not including the secretary and treasurer; and that there should be three working tools associated with each degree. the application of these principles in the development of the new ritual caused some masons to experience a significant change from their traditional methods. we shall see the kabbalistic implications of these principles shortly. the ritual and symbolic structure developed by the lodge of reconciliation was presented to the members of the united gra

MAGIC AND SPELLS

, 20 feet for medium-range spells, or by 80 feet for long-range spells. it is possible for the spell effect to extend outside the wild magic zone; however, its point of origin cannot exceed its range. if the result generated would do that, adjust the point of origin to the limit of the range in the randomly generated direction. spells whose range is personal or touch simply fail. t magic open any three books describing the magic and mage lore of faer n, and you're apt to find three conflicting accounts of the origins and true nature of -magic. some of this apparent contradiction is deliberate falsehood designed to restrict the mastery of magic to those beings properly trained. much of the rest of it arises from strange views or outright mistakes often unwittingly" reproduced by later schol

circle leader's level by one for level checks (dispel checks, caster level checks, and so on) for every bonus level expended (maximum level 40th. these effects last for -24 hours or until expended. circle bonus levels may be divided up as the circle leader sees fit. for example, the red wizard hauth var leads a circle in which four participants each cast 2nd-level spells. hauth var chooses to use three circle bonus levels to maximize his cone of cold spell, three to increase his caster level from 10th to 13th level for all level-based variables in his spells, and two to add a +2 bonus to any level checks he needs to make. the maximized spell is used up whenever he casts his cone of cold, and the other two effects remain for the next 24 hours. many high-level red wizards lead circles on a d

random portals may be created at no extra cost. the conditions must be designated during the creation of the portal and cannot be later changed. variable portals: variable portals add 25% to the base price per extra destination after the first included in the device. for example, a continuously active portal with two variable destinations costs 62,500 gp to make. a continuously active portal with three variable destinations costs 75,000 gp to make. creature-only portals: creature-only portals cost twice as much to make as standard portals. if the portal sends intruders' belongings to some place different from the users' destination, it is considered a variable portal with one extra destination. limited use: the prices and construction times noted above are for portals that operate constant

per level. an affected creature loses this protection if it moves more than 10 feet from you. you may affect yourself with this ability. family domain spells fate domain' deities: beshaba, hathor, hoar, jergal, kelemvor, savras. granted power: you gain the uncanny dodge ability of a 3rd-level rogue. if you have another class that grants the uncanny dodge ability, treat your level in that class as three higher for determining your uncanny dodge ability. 1 true strike 2 augury 3 bestow curse 4 status s mark of justice deities: gond, kossuth, talos. fate domain spells 6 geas/quest 7 vision 8 mind blank 9 foresight fire domain gnome domain deities: baervan wildwanderer, baravar cloakshadow, callarduran smoothhands, flandal steelskin, gaerdal ironhand, garl glittergold, segojan earthcaller, urd

your level +2. activating this power is a standard action. the mental ward is an abjuration effect with a duration of 1 hour that is usable once per day. nobility domain' deities: eilistraee, hathor, malar, sehanine moonbow, sel ne, sharindlar. granted power: turn or destroy lycanthropes as a good cleric turns or destroys undead. you can use this ability a total number of times. per day equal to three+ your charisma modifier. deities: horus-re, lathander, milil, nobanion, red knight, siamorphe. granted power: you have the spell-like ability to inspire allies, giving them a +2 morale bonus on saving throws, attack rolls, ability checks, skill checks, and weapon damage rolls. allies must be able to hear you speak for 1 round. using this ability is a standard action. it lastsa number of roun

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e in the book. in the book all of the illustration captions are in italics; i have reversed this in the etext for legibility--john bruno hare, june 11, 2004. title page preface table of contents introduction the ancient mysteries and secret societies which have influenced modern masonic symbolism the ancient mysteries and secret societies, part two the ancient mysteries and secret societies, part three atlantis and the gods of antiquity the life and teachings of thoth hermes trismegistus the initiation of the pyramid isis, the virgin of the world the sun, a universal deity the zodiac and its signs the bembine table of isis wonders of antiquity the life and philosophy of pythagoras pythagorean mathematics the human body in symbolism the hiramic legend the pythagorean theory of music and col

lt will produce an effect upon the mind of the reader which will more than justify the expenditure. work upon the text of this volume was begun the first day of january, 1926, and has continued almost uninterruptedly for over two years. the greater part of the research work, however, was carried on prior to the writing of the manuscript. the collection of reference material was begun in 1921, and three years later the plans for the book took definite form. for the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. the bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealing with philosophy and symbolism

henderson, mr. ernest dawson and staff, mr. john howell, mr. paul elder, mr. phillip watson hackett, and mr. john r. ruckstell. single books were lent by other persons and organizations, to whom thanks are also given. the matter of translation was the greatest single task in the research work incident to the preparation of this volume. the necessary p. 6 german translations, which required nearly three years, were generously undertaken by mr. alfred beri, who declined all remuneration for his labor. the latin, italian, french, and spanish translations were made by prof. homer p. earle. the hebrew text was edited by rabbi jacob m. alkow. miscellaneous short translations and checking also were done by various individuals. the editorial work was under the supervision of dr. c. b. rowlingson

e riddle of the sphinx--the pyramid mysteries--the secret of the pyramid coffer-the dwelling place of the hidden god. 41 isis, the virgin of the world the birthdays of the gods--the murder of osiris--the hermetic isis--the symbols peculiar to isis--the troubadours--the mummification of the dead. 45 the sun, a universal deity the solar trinity-christianity and the sun--the birthday of the sun--the three suns- the celestial inhabitants of the sun--the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table

-the midnight sun. 49 the zodiac and its signs primitive astronomical instruments--the equinoxes and solstices--the astrological ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic apho

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

he'll make the tower o' troughend fa. and crosier says he will do waur, he will do waur if waur can be; he'll make the bairns a' fatherless, and then, the land it may lie lee 'to the hunting, ho' cried parcy reed 'the morning sun is on the dew; the cauler breeze frae off the fells will lead the dogs to the quarry true 'to the hunting, ho' cried parcy reed, and to the hunting he has gane; and the three fause ha's o' girsonfield alang wi' him he has them ta'en. they hunted high, they hunted low, by heathery hill and birken shaw; they rasied a buck on roken edge, and blew the mort at fair ealylawe. they hunted high, they hunted low, they made the echoes ring amain; with music sweet o' horn and hound, they merry made fair redesdale glen. they hunted high, they hunted low, the hunted up, they

earest tree, where we shall hang thee like a hound' brave parcy rais'd his fankit sword, and fell'd the foremost to the ground. alake, and wae for parcy reed! alake, he was an unarmed man! four weapons pierced him all at once, as they assail'd him there and than. they fell upon him all at once, they mangled him most cruellie, the slightest wound might caused is deid, and they hae gi'en him thirty-three; they hackit off his hands and feet, and left him lying on the lee 'now, parcy reed, we've paid our debt, ye canna weel dispute the tale' the crosiers said, and off they rade they rade the airt o' liddesdale. it was the hour o' gloaming gray, when herds come in frae fauld and pen. a herd he saw a huntsman lie, says he 'can this be laird troughen 'there's some will ca' me parcy reed, and some

MASTERING WITCHCRAFT

f pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical initiation all over the world, from chaldea to tibet. the offspring of the sons of heaven, however, proved to be a mixed blessing for the world. like their progenitors, they were gigantic in stature "great giants whose height was three thousand ells" some of these nephelim, as the descendants of the house of azael were known, were, like nimrod, men of renown and great in wisdom. others, however, turned in the opposite direction and increasingly devoted themselves to the pursuit of hideous delights and necromantic pastimes besides which gilles de rais' antics are said to pall into insignificance. and they [the giants] began

l dictum publicly propounded by dion fortune herself, that in essence all gods are one god, and all goddesses but one goddess; that the varying pantheons and hierarchies are but racial and regional permutations of the same ancient archetypes. in 1951 the last english witchcraft act was repealed, removing the final official stigma upon the study and practice of the craft, in that country at least. three years later, an anthropologist, gerald gardner, published a work, witchcraft today, admitting, for the first time in history, to the existence of a definite witch cult similar to the one suspected by margaret murray in the twenties, a tenuous but widely spread body of magical practitioners who did not cloak their occult operations under scientific, christian, or cabalistic guise, but preferr

and though witches used not to be specifically anti-christian, many of them became so, not unnaturally, with the advent of that tide of religiously motivated oppression and bloodshed. it is a symbol of defiance towards the dead letter as opposed to the living spirit of organized religion. this is what you must do: when you are quite sure you wish to take this first step, prior to going to bed on three successive nights, making quite sure you are not observed, light a candle and address yourself to it with the following words. this gibberish is, in fact, the lord's prayer written out backwards. it is somewhat difficult to pronounce, but struggle through as best you can. it will be no more complicated than some of the peculiar words of power you will encounter later on, and it will be good

nd catharsis and often carries with it a certain echo of childhood fears. don't worry, though; any cold shivers only herald the fact that your deep mind is sitting up and taking notice. it is through your deep mind that you will develop your powers once you have cleared away the litter and debris that usually clogs it, as indeed is generally the case of the ordinary man-in-the-street. each of the three successive days when you get up in the morning, you must strive to remember who you are, a witch, what you did the night before, and the reason you did it. then, maintaining that same frame of mind, embark upon the coming day. strictly speaking, this "unravelling" is only necessary as a gesture for the first three nights to mark your initial step on the path. anyway, the feeling of release t

f identification all witches and warlocks usually possess items that are often known by occult ritualists as jewels; in a witch's case these are items worn like jewelry signifying witchdom to those that have eyes to see, often bearing in runes the witch's name, the symbol adopted by her coven (should she belong to one, and her rank in it if it possesses a hierarchy of any sort. they usually serve three purposes that of providing a means of recognition between members of different covens; a talismanic "link" with the collective mind of their own group by means of which they "plug in" to the elemental powers drawn down at the sabbats; and third, sometimes as a means of "fascination" that is to provide a reflective surface of the same sort often made use of by hypnotists when they wish to thr

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

take exorcised water and pour it upon their heads so that it flows down to their feet and bathes them completely; and while pouring this water upon them let the master say: be ye regenerate, renewed, washed, and pure &c, as in book ii, chapter 3. which being done, the disciples must clothe themselves, putting upon their flesh, like their master, raiment of white linen clean and unsoiled; and the three last days the master and his disciples should fast, observing the solemnities and prayers marked in book ii, chapter 2. note that the three last days should be calm weather, without wind. and without clouds rushing hither and thither over the face of the sky. on the last day let the master go with his disciples unto a secret fountain of running water, or unto a flowing stream, and there let

the five books of moses, by the seven burning lamps on the candlestick of gold before the face of the throne of the majesty of god, and by the holy of holies wherein the kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of

ed and died throughout all the land of egypt. and by the name edonal, which moses having invoked, there came so great a quantity of locusts which appeared in the land of egypt, that they devoured and swallowed up all that the hail had spared; and by the name of patheon, which having invoked, there arose so thick, so awful, and so terrible darkness throughout the land of egypt, during the space of three days and three nights, that almost all who were left alive died; and by the name yesod and in the name yesod, which moses invoked, and at midnight all the first-born, both of men and of animals, died; and by the name of yeshimon, which moses named and invoked, and the red sea divided itself and separated in two; and by the name hesion, which moses invoked, and all the army of pharaoh was dro

mes which can turn aside lightning and thunder; and which will utterly make you to perish, destroy, and banish you. these names then are aleph, beth, gimel, daleth, he, vau, zayin, cheth, teth, yod, kaph, lamed, mem, nun, samekh, ayin, pe, tzaddi, qoph, resh, shin, tau. by these secret names, therefore, and by these signs which are full of mysteries, we curse ye, and in virtue of the power of the three principles. aleph, mem, shin, we deprive ye of all office and dignity which ye may have enjoyed up till now; and by their virtue and power we relegate you unto a lake of sulphur and of flame, and unto the deepest depths of the abyss, that ye may burn therein eternally for ever. then will they assuredly come without any delay, and in great haste, crying: o our lord and prince, deliver us out

of a pair of scissors, and having rested the rings of the said opened scissors on the thumb-nails of two persons, let one of them say the following prayer: prayer. dies mies yes-chet bene done fet donnima metemauz; o lord, who liberatedst the holy susanna from a false accusation of crime; o lord, who liberatedst the holy thekla; o lord, who rescuedst the holy daniel from the den of lions, and the three children from the burning fiery furnace, free the innocent and reveal the guilty. after this let him or her pronounce aloud the names and surnames of all the persons living in the house where the theft hast been committed, who may be suspected of having stolen the things in question, saying: by saint peter and saint paul, such a person hath not done this thing. book one page 45 and let the o

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

grant unto me grace that i may be purified and regenerated from all my past sins by this water, that so no uncleanness may appear upon me in thy presence. after this thou shalt entirely immerse thyself in the water, and thou shalt dry thyself with a towel of clean white linen, and then thou shalt put upon thy flesh the garments of pure white linen whereof we shall speak hereafter. hereafter, for three days at least, thou shalt abstain from all idle, vain, and impure reasonings, and from every kind of impurity and sin, as will be shown in the chapter of fast and of vigil. each day shalt thou recite the following prayer, at least once in the morning, twice about noon, thrice in the afternoon, four times in the evening, and five times before lying down to sleep; this shalt thou do on the thr

, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a day appointed and set apart. it will be necessary for thee to wait for the hour in which thou shouldst commence the operation; but when once it shall be commenced at this hour, thou shalt be able to continue it unto the end, seeing that it deriveth its force and virtue from its beginning, which ex

iii. how the companions or disciples of the master of the art ought to regulate and govern themselves. when the master of the art wisheth to put in practice any operation or experiment, especially one of importance, he should first consider of what companions he should avail himself. this is the reason why in every operation whose experience should be carried out in the circle, it is well to have three companions. and if he cannot have companions, he should at least have with him a faithful and attached dog. but if it be absolutely necessary for him to have companions, these companions should be obligated and bound by oath to do all that the master shall order or prescribe them, and they should study, observe, and carefully retain, and be attentive unto all which they shall hear. for those

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

nd they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the master should take heed that his disciples are perfectly instructed in those things which they have to perform. these companions or disciples should be three in number, without including the master. they may also be of the number of five, of seven, or of nine; but so that they ever implicitly obey the orders of their master; for thus only shall all things come to a successful issue. the key of solomon page 90 chapter iv. concerning the fasting, care, and things to be observed. when the master of the art shall wish to perform his operations, havin

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

er" alphabet, forming spirit s names. the versicle is from psalm xci. 11, 12 "he shall give his angels charge over thee, to keep thee in all thy ways. they shall bear thee up in their hands" figure 37. the sixth pentacle of the sun. it serveth excellently for the operation of invisibility, when correctly made. editor s note. in the center is the mystical letter yod, in the celestial alphabet. the three letters in the "passing of the river" writing, in the angles of the triangle, form the great name shaddai. the words in the same characters round its three sides are, in my opinion, from genesis i. 1 "in the beginning the elohim created, etc; but the characters are sadly mangled in the mss. the versicle is from psalms lxix. 23, and cxxxv. 16 "let their eyes be darkened that they see not; and

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

prince, and appeareth in the form of an angel with a lion's head, and a goose's foot, and hare's tail. he knoweth all things past, present, and to come. he maketh men witty and bold. he governeth 36 legions of spirits. his seal is this, which thou shalt wear, etc (23) aim- the twenty-third spirit is aim. he is a great strong duke. he appeareth in the form of a very handsome man in body, but with three heads; the first, like a serpent, the second like a man having two stars on his forehead, the third like a calf. he rideth on a viper, carrying a firebrand in his hand, wherewith he setteth cities, castles, and great places, on fire. he maketh thee witty in all manner of ways, and giveth true answers unto private matters. he governeth 26 legions of inferior spirits; and his seal is this, whi

author of bloodshed and manslaughter. he teacheth all things past, and to come. if desired he causeth the love both of friends and of foes. he can make a man to go invisible. and he hath under his command 36 legions of spirits. his seal is this, to be, etc (26) bune, or bime- the twenty-sixth spirit is bune (or bim. he is a strong, great and mighty duke. he appeareth in the form of a dragon with three heads, one like a dog, one like a gryphon, and one like a man. he speaketh with a high and comely voice. he changeth the place of the dead, and causeth the spirits which be under him to gather together upon your sepulchres. he giveth riches unto a man, and maketh him wise and eloquent. he giveth true answers unto demands. and he governeth 30 legions of spirits. his seal is this, unto the whi

s stones. he teacheth the arts of logic and ethics in all their parts. if desired he maketh men invisible, and to live long, and to be eloquent. he can discover treasures and recover things lost. he ruleth over 29 legions of spirits, and his seal is this, which wear thou, etc (32) asmoday- the thirty-second spirit is asmoday, or asmodai. he is a great king, strong, and powerful. he appeareth with three heads, whereof the first is like a bull, the second like a man, and the third like a ram; he hath also the tail of a serpent, and from his mouth issue flames of fire. his feet are webbed like those of a goose. he sitteth upon an infernal dragon, and beareth in his hand a lance with a banner. he is first and choicest under the power of amaymon, he goeth before all other. when the exorcist hat

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 savnok. he is a marquis, mighty, great and strong, appearing in the form of an armed soldier with a lion s head, riding on a pale-coloured hors

fice is to teach the arts of philosophy, astrology, rhetoric, logic, cheiromancy, and pyromancy, in all their parts, and perfectly. he hath under his power 20 legions of spirits. his seal, or mark, is thus made, etc. 21 he can nowadays converse in sound though colloquial coptic.-ed (51) balam- the fifty-first spirit is balam or balaam. he is a terrible, great, and powerful king. he appeareth with three heads: the first is like that of a bull; the second is like that of a man; the third is like that of a ram. he hath the tail of a serpent, and flaming eyes. he rideth upon a furious bear, and carrieth a boshawk upon his fist. he speaketh with a hoarse voice, giving true answers of things past, present, and to come. he maketh men to go invisible, and also to be witty. he governeth 40 legions

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

z, xanthir, armapi, orucas, saraiel, who hath 1320 servants to attend them. when you intend to work in this hour of the night make a seal proper to the time& do all things else as you were before directed. the 10th. hour (of the night) is called malcho& the angel governing it is called iasgnarim, which hath 100 chief dukes& 100 lesser dukes, besides many other servants whereof we shall mention 6, three of the first& three of the second order, who hath 1628 servants to attend them. their names are (viz) laphoriel, emerziel, nameroizod, chameray, hazariel, vramiel. then make a seal& do as you were directed in all things &c. the 11th. hour of the night is called alacho& the angel governing it is called dardariel, who hath many dukes& servants, whereof we shall mention 14 of the chief dukes& 7

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 4

on-oriented zodiac. the example seals can only be produced if the tropical zodiac is used. benjamin rowe june 22, 1 t5 that such is to be fulfilled by you, if it please god, adding further the particulars of your request, praying with humility for what is lawful and just: and that thou shall obtain from him. but if he do not appear presently, then you must obtain the golden seal, and make with it three or four marks upon the candles, by which means the angel will presently appear as aforesaid. and when the angel departeth he will fill the whole place with a sweet and pleasant smell, which will be smelled for a long time. and note the golden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilyw

olden seal will serve and is used in all the operations of all four altitudes. the colour of the altitude belonging to the first altitude, or chora, is lilywhite; the second chora a perfect red rose colour; the third chora is to be a green mixed with a white silver colour; the fourth chora is to be black mixt with a little green or a sad colour. of the second chora or altitude note that the other three altitudes, with their signs and princes can exert power over goods and riches, and can make any man rich or poor. and as the first chora gives increase and maketh fruitful, so these give decrease and barrenness. and if any have a desire to operate in any of these three following choras or altitudes, they must do it in die solis in the manner above showed. but do not pray for anything that is

of the same colour the almadel is of. and the princes of the second chora are named, viz: aphiriza, genon, geron, armon, gereimon. and when you operate kneel before the almadel, with clothes of the same colour, in a closet hung with the same colours also; for the holy apparition will be of the same colours. and when he appeareth, put an earthen vessel under the almadel, with fire or hot ashes and three grains of mastick to perfume as aforesaid. and when the angel smelleth it he turneth his face towards you, asking the exorcist with a low voice why he hath called the princes of this chora or altitude. then you must answer as before: i desire that my requests may be granted, and the contents thereof may be accomplished: for your office maketh it appear and declareth that such is to be done b

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

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

MEANING OF MASONRY

newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed that the craft is in serious danger of becoming primarily a social and charitable organization. truth, the most difficult principle to recognize and thus the most difficult to achieve, has long been neglected. wilmshurst carefully places his designs upon the trestle board to b

n. in other respects the vital secrets of life, and of any system expounding life, protect themselves even though shouted from the housetops, because they mean nothing to those as yet unqualified for the knowledge and unready to identify themselves with it by incorporating it into their habitual thought and conduct. in view of the great spread and popularity of masonry to-day--when there are some three thousand lodges in great britain alone--it is as well to consider its present bearings and tendencies and to give a thought to future possibilities. the order is a semi-secret, semi-public institution; secret in respect of its activities intra moenia, but otherwise of full public notoriety, with its doors open to any applicant for admission who is of ordinary good character and repute. those

r them" know thyself" was the injunction inscribed over the portals of ancient temples of initiation, for with that knowledge was promised the knowledge of all secrets and all mysteries. and masonry was designed to teach self-knowledge. but self-knowledge involves a knowledge much deeper, vaster and more difficult than is popularly conceived. it is not to be acquired by the formal passage through three or four degrees in as many months; it is a knowledge impossible of full achievement until knowledge of every other kind has been laid aside and a difficult path of life long and strenuously pur sued that alone fits and leads its followers to its attainment. the wisest and most advanced of us is perhaps still but an entered apprentice at this knowledge, however high his titular rank. here and

s human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal side and in respect of its external observances, and made available for high purposes and giving godly witness in a dark and troubled world; upon these preliminary efforts let there now be invoked this crowning and compl

ou first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by the triangular portion above, in conjunction with the quadrangular portion below, that man's nature is a combination of soul and body; the three-sided emblem at the top added to the four-sided emblem beneath making seven, the perfect number; for, as it is written in an ancient hebrew doctrine with which masonry is closely allied" god blessed and loved the number seven more than all things under his throne" by which is mea nt that man, the seven-fold being, is of the most cherished of all the creator's works. and hence also it is that

MICHAEL FORD A RITE OF THE WEREWOLF

ing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving

ense from the sufic phrase, dar tariki, tariqat (in the darkness, the path and reflects the ideal of the light or wisdom coming from the darkness. the arabic root fhm is symbolic of baphomet, meaning head of wisdom. in the knights templar, hugues de payns (which translates of 16 the sufis by idries shah and a history of secret societies by akron daraul. 10 the pagan) held a coat of arms which had three saracen heads, which resembled severed heads, indicating wisdom. it is also the sufis who move against the sun17 which brought such practice to the west. in the yatus cult, the darkness must be observed, absorbed and the initiate must be made to move against the path of the natural order. this by means within itself, brings experience from a vague concept of mystery, that flesh which emerges

essentially shaitan the opposer/adversary. the egyptian god seker is also a god form which the sorcerer may visualize and use as a mask of dreaming22. seker is an ancient death-god, who was considered older than osiris and who resided around the city of memphis. seker resided in the tomb and the complete darkness. around his lands were winged serpents, demonic spirits and dragon like beings with three heads. seker was often featured as a mummified man who had a mask of a predatory hawk, who sat on a throne of abyssic shadow. in the story of af ra meeting seker23 in ra-stau where he sits in the kingdom of death, as death itself. it makes reference to seker sitting in majesty, with serpents and demonic spirits surround him. in the book of the dead seker is made reference to as being great g

MICHAEL FORD WITCHMOON

or blood and flesh. for the hunt. during the period of such transformations, as i can personally attest, tracking or traveling in great forests or through fields is a beneficial experience. the wolf is an excellent hunter, able to travel long periods without rest and to move virtually soundlessly in the night. it is known that the wolf can run up to fifteen miles an hour for the period of roughly three hours or more. it is not rare for a wolf to cover up to one hundred miles a day when food is scarce during a brutal winter or such "werewolves in european history" the werewolf can exist on the physical plane as well as the astral one. the main difference is the form, on the physical plane the wolf attributes are mental, consisting of heightened senses and physical strength. the face and han

re were "meneurs de loup which were said to lead wolves by playing a bone pipe which would echo the music of the dead. the wolf charmer was by no means a friend of humanity, causing werewolves and servitors to devour any unfortunate soul who walk near them in the night. in the year 1502 in france there was a peasant named pierre burgot who was tending to the sheep in his herd. from the woods rode three men each dressed in black and deathly pale. the leader of the men, who called himself moyset, told pierre that his men would watch over his herd and give unto him a great fortune if he would obey his wishes. pierre agreed and in their next meeting moyset inquired upon pierre's religious beliefs. upon finding that pierre was one who accepted christianity he commanded him to reject jesus chris

the other persisted on with my mantras. before i had completed the other had decided this was not for him and remained silent, no further offering in the ritual. i had to close and banish extensively, for such forces remain powerful if not invoked properly and such disruptions were adding towards the demons growth. i had fear that it was taking on the attributes of our collected focus, a demon of three heads no doubt! i have since, learned from such an experience to build barriers of banishing strength as well as working with only the well screened. to face da ath and control its elementals and energies is to transpose the abyss and awaken towards a glorious morning! vampirism is a belief system of altered thinking and new focus. it is not at all different from the beliefs of any serious m

oating yet at times walking on something you are not quite aware of. when fear takes over for a fraction of a second you feel your walking slowed. only when will takes over can you relax and float. you make a mental note not to let panic overtake you. the wolves howl in the distance, and a blood 35 35 red moon, seemingly marked with a deaths head, grows large below you. as you draw near the tower three black shapes approach you. you take note and with control of will halt in your steps. your first impulse is to run, however you know you would almost certainly lose your bodily control, and movement would diminish almost to the point of stopping. dreams always operate by the reversal of laws which form the basis of your reality web. one of the shapes takes a seeming female form. you cannot t

to run, however you know you would almost certainly lose your bodily control, and movement would diminish almost to the point of stopping. dreams always operate by the reversal of laws which form the basis of your reality web. one of the shapes takes a seeming female form. you cannot tell many of her features only that she is molded from the desires within your mind. wolves come and surround the three shadows and yourself in a large circle. the wolves stare intensely, gray fur, large salivating mouths with yellow fangs and burning crimson eyes. the female says nothing as she approaches you, neither do the two remaining faceless shadows. you feel an enveloping chill as she draws near you. it is your assumption based on what could be deceptive body-language that she is welcoming you, yet wa

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ime. it mayindeed be the end of the world as we know it. the way things are going, there seemsgood reason for regarding ourselves on this planet to be well passed the eleventhhour. in fact, we are veritably at a defcon one situation and subconsciously every-one knows it.this book, which first appeared as a short essay, was not written in, or for, levity and isnot a work of fiction. it is based on three decades of research and was composed in theutmost seriousness. it demands a certain austere attention where personal prejudicesand partisan conditionings are temporarily, if not permanently, bracketed. i urgentlyimplore even the most inveterate skeptic to suspend incredulity and contemplate thesublime consequences to himself, his fellows, and to the earth upon which he lives, ifthe question

how the heavens collapsedand when it fell to earth i saw how the earthwas swallowed up in a great abyssand i lifted up my voice to cry aloud, and said theearth is destroyed (book of enoch) and in those days noah saw the earth that it had sunk down and its destruction was nigh.and he arose from thence and went to the end of the earth and cried aloud to his grandfatherenoch, and noah said bitterly, three times, hear me, hear me, hear me! and i (enoch)said unto him, tell me what it is that is falling upon the earth that it is in such evil plight andshaken(book of enoch)and the third angel sounded, and there fell a great star from heaven, burning as if it were alampand the name of the star is called wormwood; and many men died of the water ,because they were made bitter (rev 8:7 9:1) atlantis

of earth, they almost immedi-ately sought to enslave them. it is our opinion that they were successful and that noone can have a real grasp of the history and progress of humankind without taking intoconsideration the idea of alien colonization. many ancient legends speak of this visita-tion. for instance, the hindu scripture, srimad bhagavatam, relates the coming of ademon race which invaded the three planetary systems. one of the epithets given to the visitors was the ant people from the fact that theyhad the habit of mining and burrowing underground and living there in complex colonies. this was a practice that availed perfect concealment as these renegades knewthat it was absolutely imperative that they were not traced to this planet and that theirprevious hosts believed them utterly d

ative cultures of the earth record the visitation ofstrange and advanced individuals possessed of miraculous powers. an interestinganecdote which repeats throughout the ancient records and accounts is that the beingswho visited the various countries were never numerically many. the records say thatearths first deluge14atlantis, alien visitation, and genetic manipulation they appeared in groups of three or four members. the fact that the visitors were ofsuch a small number is suggestive that they were actually contingents of a larger masscentered elsewhere, that they were on reconnaissance missions, and that were datagatherers and ambassadors sent out to the corners of the globe. the strangers couldknit bones, provided food, took counsel, gave magnificent gifts, spoke in strangetongues, wer

n, or even asmulticolored. often referred to as the uraeus, the agatho daimon, the feathered serpent, oreven the phoenix, it is a positive symbol, and like the dragon with five toes is connected towisdom, white magic, and mystical practice. the plain non-winged, non-crowned, generallythe race of adam32atlantis, alien visitation, and genetic manipulation plain appearing snake, like the dragon with three claws, is a negative symbol used by theoriginal aliens and by underworld criminal syndicates. after the creation of the adamic race, the atlanteans felt confident that their colo-nization of the earth was finally secure. they now had a subservient underclass thatwould labor and provide for them. everything looked good. however, something happened that thwarted their plans for a third time. t

MICHAEL W FORD THE VAMPIRE GATE

e essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirror of arashk shadow of astwihad 6 introduction how this book should be used vampirism has for long been a fascination and desire sought by many. no doubt you have considered what it would be like to fly in the night, drain another of energy and live like a god or goddess

design of the possibility of spiritual immortality. the dark magicks presented here are actual and empowering, yet may find issue with those depending on their own practice and focus. i wanted to present a methodology of vampyric practice to those daring enough to become through it. the main canon of luciferian witchcraft is indeed luciferian witchcraft, book of the witch moon and liber hvhi all three make specific reference to the type of magickal practice here some may find the ciphers which lead one to the threshold of the crooked serpent. vampyrism warning: this book is a grimoire. it gives practical instructions on the possibility of sorcerous practice from a luciferian perspective. it is not evil or simply destructive. the most powerful message that can be received in this work is t

vour the hindering light of god until i am unchallenged! moving the astral body sit in a chair, legs directly in front of you and finger tips touching each other. your hand from the thumb to the forefinger should be raised to your solar plexus level and your two hands touching should form a type of triangle shape with you looking downward at them. 29 start a careful breathing technique, one, two, three and then add a few more seconds between breathes. you will notice you will soon be able to control your heart rate. if you are ever in a situation of being nervous you will be able to utilize this to make yourself think clearly. pressing your fingers together you will want with each exhale to watch and visualize your astral energy to flow through your fingers. this process should continue fo

ally distanced workings. devouring- draining energy in crowds or social situations, the ability to focus and pull in chi or energy through focus even in distracting situations. build selfawareness and self-love. non-devouring (self work- the balance of opposites darkness and light, ego higher articulation (intelligence, luciferian angel, demonic aspects (carnal instincts, ahrimanic daemon. chakra three: the navel chakra -naonghaithya black flame of consciousness, ego identity, oriented to self-deification this chakra is known as the power located in the solar plexus. 44 devouring- drains from ego and builds the essence of self from a conscious level. non-devouring (self work- consciousness and empowerment of self. understanding the sense of i. chakra two: the sacral charka- aeshma water, e

crouching woman with an bestial 61 body crawling along the ground like an insect and eating the earth. and at the southwest angle is a winged lion and a winged horse drawing in like a chariot the youngest lilith, the wife of asmodai/asmodeus. she is dark, middle eastern woman to the waist, and a man below it, and she appears as though dragging down, with her hands, figures of souls into hell. the three evil forces before samael qematiel, whose form is that of a vast blackheaded dragon-serpent and he has sorcerous knowledge and power over the force of kether of the internal and averse sephiroth. belial, a black, bloated man-dragon who spits flies. he who denies god and cares for power and freedom; and he that knows the force of the averse chokmah. othiel or gothiel, a black bloated man-inse

MICHAEL WYNN THE SOUL TRAVELERS

ngle god. for example, the egyptian goddess hathor is associated with 2 other goddess, isis and bast. sometimes hathor is spoke of as the mother of horus, which would mean hathor and isis were the same entity; in other cases, the title hathor is associated with bast, who is known to not be isis. also, in egyptian mythology, ra is the sun god, but then again so is osiris and osiris son, horus; all three are known as sun gods, and all three are confirmed as different beings--michael wynn's "the soul travelers" 12 i suspect that the hindus has the best grasp on what is actually taking place. in the hindu religion gods come upon man in the form of avatars. vishnu, for instance, has come upon man 9 times already, meaning there are 10 gods who are all associated with the single god vishnu. this

ording to legend, is wholly wicked and at war with his righteous brother ahura mazda. this ahriman resides in a gloomy underworld, and leads many demons. and then you have hades, from greek mythology. hades is the ruler of the underworld, and the brother of zeus. after a conflict where hades, poseidon, and zeus team up to defeat the titans (the older gods, these younger gods divided creation into three; zeus would rule heaven, poseidon would rule the sea, and hades would rule the underworld, which was the land of the dead. although the greek traditions do not mention a conflict between the two brothers zeus and hades, satanists do. i suspect that this is just another god and his evil brother story. satanists also refer to satan as azazel. azazel, according to jewish lore and the bible, is

e head-ache, being applied to the head, or the powder snuffed lip the nose in a moderate quantity. coral is a well-known preservative against witchcraft and poisons, which if worn now, in this time, as much round children's necks as usual, would enable them to combat many diseases which their tender years are subjected to, and to which, with fascinations, they often fall a victim. henry agrippa s three books of occult philosophy henry agrippa s three books of occult philosophy, written in 1533, is a well-known and respected text among modern magicians, and contains this typical-of-the-time pearl of wisdom regarding the natural healing properties of certain substances. who came up with these rules? and who enforces my command when the recipe is executed properly? because these are the quest

his is fitting. the whore of babylon is also related to a city or location. this city has had relations with all the rich men of the earth, and is a haven for demons. it is understood that this character, or city, currently rules the world and uses sorcery to do so. hecate, also equated with lilith, is the greek triple goddess. she is the goddess of the crossroads, who is frequently depicted with three heads; one of a dog, one of a snake, and one of a horse. this goddess is often associated with witchcraft and childbirth, and was accompanied by an owl during her travels. she is known as the virgin goddess, and is also reported to have a following of ghosts and lives in the underworld with hades, lord of the underworld. another goddess related to lilith is the egyptian goddess isis. isis wa

e found. hades sided with zeus and the other olympians in the war against the titans. in the night before a major battle between the olympians and the titans, hades put on his helmet of darkness that made him invisible, after which he crept into the enemy camp, and destroyed the titan s weapons. hades has a wife named persephone who dwells with him in the underworld. with the titans defeated, the three brothers zeus, poseidon, and hades divided creation between each other. zeus ruled the heavens, poseidon the seas, and hades would rule the underworld. and there hades rules today, upon a black throne. even the worst magicians will recommend against invoking or evoking hades, and even--michael wynn's "the soul travelers" 80 the skillful emphasize extreme caution; hades is simply too chaotic

MICHAEL W FORD NOX UMBRA

ntain of life, which the vampyre seeks to bask in eternally. remember, in bram stoker's immortal "dracula" novel, the prince of vampyres is transformed not by another vampyre. but rather his own self-iniliatory work and black magic. dracula itself was based from two historical figures, vlad dracul, whom was of a family of the order of the dragon, and elizabeth bathory, whose family crest depicted three wolf teeth surrounded by a dragon(leviathan, ahriman. the history of bram stoker's novel dracula has its own curious beginnings in association with folklore and historical figures. specifically, in dracula was a woman by raymond t. mcnally, stoker had an original manuscript of the novel which was later deleted, which was published in 1807. the character harker traveled from munich to a isola

e soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy of transformation of ones animal familiars and forms; the bat, moth, wolf or shadow form. the circle design is in three forms- naturally the number of hecate, mother of the path. the circle from which the sorcerer stands is the binding sigil, representing black magical transformation in the circle to an isolate consciousness. one smaller circle is of nas, the necromantic shade of ahriman, the initiator unto the gates of the dead. the third is mitrokht, being a vampyric shade of the voice of command. this is t

e. in the name of ahriman, i do encircle my being- against the sun, against the moon do i walk. in opposition to order- by this ecstasy do i bask in chaos- mummu- algol- to create order i reside in the eye of darkness i summon and bind thee- shades of ahriman..encircle me! azi-dahaka- storm demon, king with twin serpents unto your shoulders- whom ahriman hath kissed and wisdom emerges- serpent of three heads, eyes ofhekate, come forth. those who summon against me will only strengthen me! andar- guardian of the black flame, i summon thee! wraith of the void ofarezura to me- to me! taromat- spirit of rebellion come forth unto me! to me! to me! astwihad- vampyre and night shade, whom i rest beside in darkness- whom i fly with in dreaming flesh, encircle me! buiti ahriman s hammer and knife- t

MOODY RAYMOND A LIFE AFTER LIFE

organizational terms, i am a member of the methodist church. fourthly, my academic and professional background is somewhat diverse-some would say fractured. i attended graduate school in philosophy at the university of virginia and received my ph.d. in that subject in 1969. my areas of special interest in philosophy are ethics, logic, and the philosophy of language. after teaching philosophy for three years at a university in eastern north carolina, i decided to go to medical school, and i intend to become a psychiatrist and to teach the philosophy of medicine in a medical school. all these interests and experiences necessarily helped shape the approach i have taken in this study. my hope for this book is that it will draw attention to a phenomenon which is at once very widespread and ver

of an experience of his own. as i became more widely known for this interest, doctors began to refer to me persons whom they had resuscitated and who reported unusual experiences. still others have written to me with reports after newspaper articles about my studies appeared. at the present time, i know of approximately 150 cases of this phenomenon. the experiences which i have studied fall into three distinct categories*(1) the experiences of persons who were resuscitated after having been thought, adjudged, or pronounced clinically dead by their doctors*(2) the experiences of persons who, in the course of accidents or severe injury or illness, came very close to physical death*(3) the experiences of persons who, as they died, told them to other people who were present. later, these othe

rize their experiences as ineffable, that is "inexpressible" many people have made remarks to the effect that "there are just no words to express what i. am trying to say" or "they just don't make adjectives and superlatives to describe this" one woman put this to me very succinctly when she said "now, there is a real problem for me as i'm trying to tell you this, because all the words i know are three-dimensional. as i was going through this, i kept thinking "well, when i was taking geometry, they always told me there were only three dimensions, and i always just accepted that. but they were wrong. there are more" and, of course, our world-the one we're living in now is three-dimensional, but the next one definitely isn't. and that's why it's so hard to tell you this. i have to describe i

going through this, i kept thinking "well, when i was taking geometry, they always told me there were only three dimensions, and i always just accepted that. but they were wrong. there are more" and, of course, our world-the one we're living in now is three-dimensional, but the next one definitely isn't. and that's why it's so hard to tell you this. i have to describe it to you in words that are three-dimensional. that's as close as i can get to it, but it's not really adequate. i can't really give you a complete picture- hearing the news numerous people have told of hearing their doctors or other spectators in effect pronounce them dead. one woman related to me that "i was in the hospital, but they didn't know :hat was wrong with me. so dr. james, my doctor, sent me downstairs to the rad

le who went in with us. someone said "let's swim across the lake" i had done that on numerous occasions, but that day for some reason, i went down, almost in the middle of the lake. i kept bobbling up and down, and all of a sudden, it felt as though i were away from my body, away from everybody, in space by myself. although i was stable, staying at the same level, i saw my body in the water about three or four feet away, bobbling up and down. i viewed my body from the back and slightly to the right side. i still felt as though i had an entire body form, even while i was outside my body. i had an airy feeling that's almost indescribable. i felt like a feather. a woman recalls, about a year ago, i was admitted to the hospital with heart trouble, and the next morning, lying in the hospital be

MORALS AND DOGMA

or monad, and duad, added together, make the same sacred number 3; it was called the perfect number; and the cube became the symbol of perfection. produced by force, acting by rule; hammered in accordance with lines measured by the gauge, out of the rough ashlar, it is an appropriate symbol of the force of the people, expressed as the constitution and law of the state; and of the state itself the three visible faces represent the three departments--the executive, which executes the laws; the legislative, which makes the laws; the judiciary, which interprets the laws, applies and enforces them, between man and man, between the state and the citizens. the three invisible faces, are liberty, equality, and fraternity--the threefold soul of the state--its vitality, spirit, and intellect* though

in regard to the lodge* a "lodge" is defined to be "an assemblage of freemasons, duly congregated, having the sacred writings, square, and compass, and a charter, or warrant of constitution, authorizing them to work" the room or place in which they meet, representing some part of king solomon's temple, is also called the lodge; and it is that we are now considering. it is said to be supported by three great columns, wisdom, force or strength, and beauty, represented by the master, the senior warden, and the junior warden; and these are said to be the columns that support the lodge "because wisdom, strength, and beauty, are the perfections of everything, and nothing can endure without them "because" the york rite says "it is necessary that there should be wisdom to conceive, strength to su

and _boas, stability, permanence, in the _passive_ sense. the dimensions of the lodge, our brethren of the york rite say "are unlimited, and its covering no less than the canopy of heaven "to this object" they say "the mason's mind is continually directed, and thither he hopes at last to arrive by the aid of the theological ladder which jacob in his vision saw ascending from earth to heaven; the three principal rounds of which are denominated faith, hope, and charity; and which admonish us to have faith in god, hope in immortality, and charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his

charity to all mankind" accordingly a ladder, sometimes with nine rounds, is seen on the chart, resting at the bottom on the earth, its top in the clouds, the stars shining above it; and this is deemed to represent that mystic ladder, which jacob saw in his dream, set up on the earth, and the top of it reaching to heaven, with the angels of god ascending and descending on it. the addition of the three principal rounds to the symbolism, is wholly modern and incongruous. the ancients counted seven planets, thus arranged: the moon, mercury, venus, the sun, mars, jupiter, and saturn. there were seven heavens and seven spheres of these planets; on all the monuments of mithras are seven altars or pyres, consecrated to the seven planets, as were the seven lamps of the golden candelabrum in the t

lls, in unventilated factories, founds public power upon private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold them to be lights of the lodge. but the sun and moon do in no sense light the lodge, unless it be symbolically, and then the lights are not they, but those things of which they are the symbols. of wha

MOTTA MARCELO THE COMMENTARIES OF AL

and its 'unveiling' is the assertion of the independent godhead of every man and every woman! further, as khabs (see verse 8) is "star, there is a further meaning: this book is to reveal the secret self of a man, i.e, to initiate him (or of a woman, and initiate her. as to the meaning of the verses, there are at least four great meanings, one for each of the four ordeals mentioned in the chapter three, vv. 64-67. besides these, there are subsidiary meanings which depend on the grade of the commentator, or the grade of the reader. this is one of the reasons why this matter of commentaries is so difficult, and why any commentary must not be taken too seriously. the four great meanings, of course, are beyond any danger of being confused, since they are experienced in trance, and independent

ind obedience just as much as they abhor automatic insubordination. consequently, a thelemic organization cannot be said to exist. the 0. t. 0, after several false starts, is dormant; the order of thelema at present has one single member; the a. a, by the very nature of its method, cannot be said to be an 'organization' in the usual sense of the word. nevertheless, it is the most efficient of the three! for an 'organization' to appear, it would be necessary that a sufficient number of highly intelligent, wilful and resourceful individuals resolved, spontaneously and simultaneously, to obey. only the a .a. has been successful in this up to now. organizations below the abyss have in themselves the seed of their own destruction, and up to now this will-to-die has prevailed. that is as it shou

the other hand, as long as a particular priestess shows her to you, concentrate! see liber artemis iota and liber a'ash for further information on this very difficult point. nor should aspirants fall into the mistake of believing that it is their duty to aspire to her. their duty is to do their will, and nothing else. if it is thy will to seek her, do so. if it isn't, do thy will. the grades are three, and 'they also serve who stand and wait. besides, she is everywhere. 33. then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! law, in the common sense of the word, should be a formulation of the customs of a people, as euclid's propositions are the formulation of geometrical facts. but m

y love (for love in this sense, see liber aleph, chapters 20-23, 88, 111, 157, 180-182, 186,200-203) 38. he must teach; but he may make severe the ordeals. he does. boy, he does! 39. the word of the law is thelema is, of course, the greek for will. see rabelais's abbey of thelema, in gargantua. 40. who calls us thelemites will do no wrong, if he look but close into the word. for there are therein three grades, the hermit, and the lover, and the man of earth. do what thou wilt shall be the whole of the law. the man of earth, the lover and the hermit are the three types of thelemites. the man of earth is "the adherent; the lover 'gives his life unto the work among men; the hermit 'goes solitary, and gives only of his light unto men (see liber 418) the enumeration of the three grades, followe

the three types of thelemites. the man of earth is "the adherent; the lover 'gives his life unto the work among men; the hermit 'goes solitary, and gives only of his light unto men (see liber 418) the enumeration of the three grades, followed by the injunction do what thou wilt shall be the whole of the law, means that no discrimination of "superiority" or "inferiority" is to be made between the three grades. it is a matter of the will, and nothing else, that decides to which grade a thelemite is to belong. in a sense, the man of earth 'is the adherent, that is, he is loyal to thelema, adheres to it. in another sense, he adheres to the material world. he is the husbandman, the householder, the man attached to temporal things. to despise such a man is stupid. he is a karma yogi by definiti

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

was also doubly united, having been married at some indefinite period to erebus. in addition to those children of heaven and earth already enumerated, uranus and gaa produced two distinctly different races of beings called giants and titans. the giants personified brute strength alone, but the titans united to their great physical power intellectual qualifications variously developed. there were three giants, briareus, cottus, and gyges, who each possessed a hundred hands and fifty heads, and were known collectively by the page 12 name of the hecatoncheires, which signified hundred-handed. these mighty giants could shake the universe and produce earthquakes; it is therefore evident that they represented those active subterranean forces to which allusion has been made in the opening chapte

allies, and, assisted by the giants, completely defeated them, sending such as resisted his all-conquering arm down into the lowest depths of tartarus. second dynasty. cronus (saturn. cronus was the god of time in its sense of eternal duration. he married rhea, daughter of uranus and gaa, a very important divinity, to whom a special chapter will be devoted hereafter. their page 13 children were, three sons: aides (pluto, poseidon (neptune, zeus (jupiter, and three daughters: hestia (vesta, demeter (ceres, and hera (juno. cronus, having an uneasy conscience, was afraid that his children might one day rise up against his authority, and thus verify the prediction of his father [15]uranus. in order, therefore, to render the prophecy impossible of fulfilment, cronus swallowed each child as soo

elight by indulging in the most violent gesticulations, dancing, shouting, and, at the same time, wounding and gashing themselves in a frightful manner. ops. in rome the greek rhea was identified with ops, the goddess of plenty, the wife of saturn, who had a variety of appellations. she was called magna-mater, mater-deorum, berecynthia-idea, and also dindymene. this latter title she acquired from three high mountains in phrygia, whence she was brought to rome as cybele during the second punic war, b.c. 205, in obedience to an page 20 injunction contained in the sybilline books. she was represented as a matron crowned with towers, seated in a chariot drawn by lions. division of the world. we will now return to zeus and his brothers, who, having gained a complete victory over their enemies

e will now return to zeus and his brothers, who, having gained a complete victory over their enemies, began to consider how the world, which they had [20]conquered, should be divided between them. at last it was settled by lot that zeus should reign supreme in heaven, whilst aides governed the lower world, and poseidon had full command over the sea, but the supremacy of zeus was recognized in all three kingdoms, in heaven, on earth (in which of course the sea was included, and under the earth. zeus held his court on the top of mount olympus, whose summit was beyond the clouds; the dominions of aides were the gloomy unknown regions below the earth; and poseidon reigned over the sea. it will be seen that the realm of each of these gods was enveloped in mystery. olympus was shrouded in mists

goddess of discord. indignant at not being invited, she determined to cause dissension in the assembly, and for this purpose threw into the midst of the guests a golden apple with the inscription on it "for the fairest" now, as all the goddesses were extremely beautiful, each claimed the apple; but at length, the rest having relinquished their pretensions, the number of candidates was reduced to three, hera, athene, and aphrodite, who agreed to appeal to paris for a settlement of this delicate question, he being noted for the wisdom he had displayed in his judgment upon page 39 several occasions. paris was the son of priam, king of troy, who, ignorant of his noble birth, was at this time feeding his flocks on mount ida, in phrygia. hermes, as messenger of the gods, conducted the three riv

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

o take place "astaroth, help us! he intones "demons, dagon, azazel, pan help us! asmodeus, we beseech thee! we are gathered here in thy honor, o great god, baal! we offer unto thee the body of the virgin, so that we may live eternally in the darkness of thy womb" then, with knife raised high, he walks slowly towards the goat and with quick, neat thrust slits its throat. an expectant hush falls as three hooded figures step forward to catch the blood in a golden chalice and pass it round the coven, each of whom takes a sip, then bows his head. finally it is the coven master s turn. he raises the chalice, drinks part of its contents and uses the still-warm blood to draw numerous occult symbols on the belly of the naked girl. an excited wail rises up from the coven, and is quickly stilled. and

of assorted demons, was passed back and forth through the fumes, while reciting the conjuration: i conjure and command thee, thou spirits, who have the power to disturb the hearts of women! by him who created thee and by this image, i conjure thee this night into my presence, so i may have the power to compel whomsoever i desire to love me. after this the figure of wax was taken to a place where three ways met, and buried. in the old days those who had committed suicide, or those who had been executed for any kind of witchcraft, were buried at a crossing. crossings were also considered as ideal places to summon satan, or start toward a sabot. another powerful love spell still secretly practiced today, required the warlock to watch for a crescent or waning moon between 11pm and midnight. b

moon between 11pm and midnight. before casting the spell he would write, on parchment, the name of the young girl he desired to attract, and draw a circle around it. as soon as he saw the moon, he would seek out the brightest star in the night sky and recite a solemn conjuration so powerful it was believed capable of drawing any young girl the warlock desired to him. the conjuration was repeated three times and the parchment burned. the ashes were placed in the warlock s left shoe and were left there until the young girl either came to the warlock or faded away. the black pullet the warlock of medieval times did not confine his witchery to the securing of love alone; he also lusted after buried treasure and its possession. imagine if you will egypt in 1740. a young officer is sent< on an

is not to be hers. the children of the night the art and practice of witchcraft goes hand in hand with eerie legends of mysterious, evil creatures that are seen by the light of a full moon. these legends have existed through the centuries and are as old as man. it is difficult to separate the two. they are all part of the same thing: the unknown world of supernatural forces. i have included here three of the most enduring of these legends. zombies, the dead that walk, raised from their graves to work as mindless slaves for powerful voodoo exponents who, in order to obtain their wishes, would call upon baron samedi, the voodoo god of the dead, to summon the zombies into their presence. zombies< were afraid of fire and were destroyed when their master died. the mediaeval vampires living in

that there is a connection between an object and a symbol. for example, make a doll in the likeness of someone you don't like, stick pins in it and the victim gets stabbing pains in his back. or gather together hair and nail clippings, burn them and the person in question gets a fever. it s not always to do something unpleasant. the best way to win the love of a maiden is to chant an incantation three times over an apple, give the fruit to the young girl to eat, and she will surely come to you. the best example of sympathetic magic in witchcraft is the mandrake plant. a rather mysterious plant whose main use in the middle ages was as an aphrodisiac due to its shape, which resembles a certain part of the male anatomy. the powdered root of the mandrake was burned over a fire with some of th

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

penters, stonecutters, masons, and bricklayers, and building seems to have been the only art to have contained this degree of specialization.7 the roman collegia formed one of the essential parts of the constitution attributed to king servius tullius (578-534 b.c, which remained in force until 241 b.c. this constitution is characterized by a system of organization according to centuries. it cites three collegia, each of which formed one century: the tignarii (carpenters and, consequently, home builders, the oerarii (workers in bronze or copper, and the tibicines (flute players) or cornicines (trumpeteers. titus-livy and cicero ranked carpenters in the first and most fortunate class of citizens, consisting of 98 centuries (9,800 carpenters) and holding a majority in the cornices* the other

arpenters and, consequently, home builders, the oerarii (workers in bronze or copper, and the tibicines (flute players) or cornicines (trumpeteers. titus-livy and cicero ranked carpenters in the first and most fortunate class of citizens, consisting of 98 centuries (9,800 carpenters) and holding a majority in the cornices* the other two collegia also belonged to the first class of citizens. these three colleges of privileged artisans, endowed with political prerogatives and made up of a number of state bodies, were called upon to render the greatest service to a people who lived in an almost perpetual state of war. were they not soldiers almost as much as they were artisans, these oerarii who forged shields and weapons, these cornicines whose martial fanfares called the roman hosts to comb

mps eventually became the core of more or less important cities, including york (the former eboracum, which holds a prominent place in the history of freemasonry. this was one of the first communities in great britain to gain significance and to be promoted to the rank of a roman city. constant raiding from the mountains of scotland forced the romans to erect huge walls in the north of britain on three separate occasions. the first great wall was constructed by order of the general agricola in 90 a.d. the second was built under emperor hadrian in 120 a.d. finally, the third was built from the firth estuary to the river clyde around 140 a.d, during the time of anthony the pious. septimus severus undertook construction of another wall farther north in the year 207, but we lack any precise in

ttached to byzantium. before studying the fate and evolution of the collegia that continued to exist in those parts of italy that remained free, as well as the collegia in the eastern empire, we need to look at what happened to them in the lombard kingdom. this region has left behind the memory of renowned architects, the comacine masters. the comacine masters the lombard kingdom was divided into three classes: free men; aldions, or those who were semi-free, protected, and represented by their superiors; and serfs, who were completely under their superiors' subjugation. as in other countries occupied by the barbarians, roman laws could have continued to be in effect for roman subjects in the lombard region, but the edict of rotharis abolished these laws in 643.7 articles 143 and 144 of thi

en, that rodpert enjoyed total freedom. we possess another document that is relevant to the magistri comacini, king liutprand's (712-744) memoratorium in eight articles. 26 the origins of freemasonry from ancient times to the middle ages this text underscores the importance of these master masons. it commands the magister who leaves his land, whatever the nature of the job, to return there within three years, and if illness makes it impossible for him to comply, then at the very least he must send news. if he fails to comply with this legal obligation, his property is transferred to his family or, if he has no family, to the royal court, as though he were dead. it so happens that law 224 in the rotharis code stipulates that the goods of the free man who dies leaving no heir are bequeathed

NECRONOMICON ALAZIF

ieth in ye evening and ye cycle of night returns. blazon ye stone with ye character of ye scorpion whose tail reacheth unto the stars: scorpio sigil set thou the seven stones of those that wander ye heavens, without ye inner four and through their diverse influences shall ye focus of power be established. in ye north beyond the stone of great coldness set ye first ye stone of saturn at a space of three paces. this being done proceed thou widdershins placing at like distances apart ye stones of jupiter, mercury, mars, venus, sul and luna marking each with their rightful sign. at ye center of the so completed configuration set ye the alter of ye great old ones and seal it with ye symbol of yog-sothoth and ye mighty names of azathoth, cthulhu, hastur, shub- niggurath and nyarlathotep. and ye

ublished edition a series of planetary glyphs and sigils are shown in reference to the above formula. these have been omitted as they are not illustrated in the original manuscript but were provided from other unrelated texts by the publishers. to make ye powder of ibn ghazi the mystic powder of materialization: take ye dust of ye tomb- wherein ye body has lain for two hundred years or more past, three parts. take of powdered amaranth, two parts; of ground ivy leaf, one part, and of fine salt, one part. compound all together in an open mortar in the day and hour of saturn. make over the thus assembled ingredients the voorish sign, and then seal up the powder within a leaden casket whereupon is graven the sigil of koth. ye using of ye powder: whenever thou wisheth to observe the airial mani

be past the curse of the elder lords shall be upon him and draw him forth beyond the gate where he shall abide until he be summoned. editor's note: included on this page are a number of sigils and a magic circle. these illustrations are not in the manuscript but were referenced from other texts, including, but not limited to; key of solomon (see additional ms. 36,674, british museum library) and three books of occult philosophy- cornelius agrippa. they are therefor not included in this version. to conjure of ye globes know ye that the globes of yog-sothoth be thirteen in number, and they be the powers of the parasite-hoard which are his servitors and doeth his bidding in ye world. call them forth whenever thou shall have need of anything and they shall grant their powers unto ye when ye s

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ons and new agers have been pushing for collectivist motifs that promote monistic pantheism and unity. this is why the chief instigators to the globalist league of nations and the united nations have been theosophists, trying to work out the plan. this is why the verbiage and aims at the u.n. is for world peace and brotherhood. it is a spiritual undertaking in a secular world. lucis trust has had three think-tanks located at the u.n. plaza in new york for around fifty years. no wonder the former assistant secretary general to the u.n, robert muller, is a devoted disciple of alice bailey, whose book, a treatise on white magic, forms the basis for the robert muller schools (the leavening) these people are called the torchbearers or lightbearers of the new world order. a spiritual plan that h

ONYX TABLET OF SET

re the treasurer to be bonded at the expense of the temple of set. section 7.11. checks drawn on the account of the temple of set shall require two signatures. one will normally be that of the treasurer and the other that of either the high priest, the executive director, or the chairman of the council. should the treasurer be incapacitated, the two signatures may be those of any two of the other three authorized signatories. section 7.12. the temple of set shall operate with an annually balanced budget. only the high priest or the chairman of the council may authorize the incurring of short-term indebtedness, such as charge accounts, in the name of the temple of set. article 8. corporate records, reports, and seal section 8.01. all standing policies of the high priest and administrative p

ctor, and/or any voting councillor shall have the absolute right at any reasonable time to inspect all books, records, documents of any kind, and the physical properties of the corporation. such inspection may be made in person or by agent or attorney, and the right of inspection includes the right to make extracts. section 8.05. fiscal year of the temple of set shall be the calendar year. within three months following the close of each fiscal year, the treasurer shall prepare and submit to the high priest, the executive director, and the council of nine an annual financial statement of that fiscal year. the financial statement shall be prepared in accordance with sound accounting practices, and may be certified by a public accountant. section 8.06. the temple of set may adopt, use, and at

on. amendments to these by-laws shall become effective immediately upon their adoption unless the members in adopting them provide that they are to become effective at a later date. section 12.02. subject to any provisions of law applicable to the amendment of by-laws of non-profit corporations, these by-laws, or any other of them, may be altered, amended, or repealed and new by-laws adopted by a three-quarters majority vote of all iii+ members of the temple of set. section 12.03. a vote to affect these by-laws in accordance with section 12.02 shall be jointly supervised by the high priest, the chairman of the council, and the executive director. section 12.04. the high priest may call for a vote to affect these by-laws in accordance with section 12.02 at his discretion. a vote must be cal

others fail, sometimes acrimoniously- 2. whatever the relationship, the following rules should be strictly followed [these rules have been broken in the past, much too often, and most priests breaking these rules have "gotten away with it" but over the years much to much damage has been done to initiates and the temple's society because of intentional or accidental violations of this trust. these three rules say "never" and i suggest all priests follow these rules strictly and absolutely- a. never question any setian's recognition outside the priesthood, not even to your partner- b. never spread rumor, gossip, or stories about another setian, not even to your partner- c. never discuss with or give to a non-iii partner any confidential material concerning another setian- 3. never impose you

elling an endless parade of practiced jokes. does our potential setian see the world as essentially absurd? does she have enough self-esteem to make light of herself? these are good clues that there is a mind who looks at existence slightly askew. a true sense of humor is an isolation and distance from the world. that's a quality that can become setian. religiosity. if our new candidate just left three other cults and grew up in an ashram or convent it might be that they are one of those endless seekers who try out new religions as a hobby. i get worried about people who are true believers in set even before they have ever experienced a single pylon meeting, read the crystal tablet or even think about what set might be. fanatics can be easily disappointed as their expectations are so unrea

PHILIP NEIL MYTHS LEGENDS EXPLAINED

cut off my mother s hair? an anglo-saxon charm beseeches the favor of erce, erce, erce, mother of earth with similar fervor. yet, despite the obvious connection between agricultural and human fertility, the earth is not always vishnu the preserver vishnu and his wife lakshmi (or shri) are shown riding on their mount, the celestial bird garuda. vishnu, the wide-strider, measured out the cosmos in three strides. he is regarded as the protector of the world, and because of his compassion for humankind, descends to earth in various avatar forms, such as prince rama, to fight evil. whenever vishnu is incarnated, so is lakshmi, to be his bride. here, garuda is taking the loving couple to their own heaven, vaikuntha. introduction 9 female. the egyptians, for example, worshiped geb as god of the

nowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took three main forms: khepri, the scarab beetle, who was the rising sun; re, the sun s disc, who was the midday sun; and atum, an old man leaning on a stick, who was the setting sun. each evening, as the sun reached the westernmost peak of mount manu, the sky goddess, nut (see p. 13, swallowed it, whereupon the sun god journeyed perilously through a netherworld in his night barque (boat. here, he was

akhty. oh you who are great in your barque, bring me to your barque, so that i may take charge of your navigating in the duty which is alloted to one who is among the unwearying stars. the book of the dead company of gods re is accompanied on his journey by seven (four not shown here) other gods with horus at the helm. the other gods cannot be identified beyond doubt. the company usually includes three of the earliestcreated gods, sia (perception, hu (utterance, and hike (magic) as well as such important gods as shu, geb, osiris, horus, and thoth. sometimes there are also goddesses in the barque, especially hathor. barque of the sun re is shown in his solar barque, in which he travels through the sky. horus bastet w hen human beings began to plot against the ageing re, he transformed the g

i will proclaim to the world the deeds of gilgamesh. the man to whom all things were known. he was wise. knew secret things, he brought us a tale of the days before the flood. he went on a long journey, was weary, worn-out with labor, returning he rested, he engraved on a stone the whole story. prologue to the epic of gilgamesh ferryman of the gods urshanabi takes gilgamesh across the ocean. for three days they ran on as if it were a journey of a month and fifteen days and at last urshabani brought the boat to the waters of death. he poles while gilgamesh acts as a mast because, in a fury, gilgamesh had broken the sacred stones that made the boat safe in these perilous waters. gilgamesh crosses the waters of death gilgamesh acts as a human mast in the ferryboat of urshanabi, the ferryman

orrors of hell, according to their acts and consciences. the bridge is wide for the faithful, but narrow as a needle for the sinner. the birth of ahura mazda and ahriman this silver plaque from luristan, from the eighth century bce, shows the twins, ahura mazda and ahriman, emerging from the body of zurvan, the supreme god and personification of time. on either side stand figures representing the three stages of man youth, maturity, and old age. mithra mithra was a persian god who became widely venerated in the west, especially in the roman empire, as mithras. he was said to be the son of ahura mazda one of the seven divinities created by ahura mazda to oppose the demons created by ahriman. he was a god of order; but in the need to maintain order, became a god of war and warriors. he was s

PHOSPHORUS

e, they become as cain, the illuminating initiator, whom is both shadow and light. by becoming as fulmino-lucifer, the adept develops the self to be a center and being of adversity, separate and individual from the natural order. the luciferian drinks of both ecstasies as above, so below. toph is organized in a refined and focused point of sorcerous art. the overseeing guardians of phosphorus are three in unison with hecate and the triple moon principle. two supporting magistra s and the current magister. titles of three coven guardians- coven maleficia vox barathrum the magister of coven/director- yatus akhtya seker arimanius -the utterance/voice of the abyss. a student, emerging as an independent voice or gate of hell, from the angelo-saxon word helan, meaning secret or hidden place. pai

on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this primal gnosis relates to the self. baphomet and the basics of sex magick will be sought to be understood. 6. luciferian transference sigils of mastery and how lucifer represents the self in isolation and beautiful perfection. a minimum three page essay on how the sigils of luciferian transference hold a demonstration in ones personal life. 7. creation of ones own alphabet of desire, photocopied and sent to succubus publishing. an example of a successful occurrence with the alphabet. examples of how this alphabet works for the individual. see the book of pleasure by austin osman spare. 8. the initiate will seek a mastery over the

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

d x whatever the merits of the egyptian rite, or rite of memphis may be, it is quite sure that it is not generally recognized as a legitimate rite of free- masonry; that the bodies of it in the united states of america are entitled to and receive no consideration, it having been constantly used here for purposes of private profit; and that elsewhere in the world it has only here and there two or three isolated supreme powers which cannot be recognized by nor have relations of correspondence and amity with, those of the ancient and accepted scottish rite. xalbert pike, january c a, b i i e1 during the eighteenth and nineteenth centuries, degree fabricators created literally scores of masonic rites, most of which disappeared leaving little or no trace. of all the rites that survived, howeve

h the grand orient.his request was granted, and two new lodges were soon after constituted. yet, although the grand college of rites thus admitted the rite of memphis, this admission was accompanied with such restrictions that the rite, in fact, exists no longer. deprived of its constitution, its government, its councils, its entire organization, and its j g degrees, permitted only to work in the three symbolic degrees, subject to the prescriptions of the grand orient as regards the obtaining of the higher degrees, the rite of memphis is actually transformed into the scottish rite. a member of a lodge retaining the denomination of the rite of memphis, is not permitted to add the number of his high degree of that rite to his name,nor to wear any jewel or decoration belonging to it. as to it

es of the rite of memphis were closed. from that date, until b i e i finding his occupation gone, he turned his attention to masonic literature and published in succession several works, the sanctuary of memphis, the hierophant, the mystic sun, the mystic temple, the masonic pantheon, etc. in b i e i v j, taking advantage of the political events of the period, marconis succeeded in reestablishing three lodges at paris: the disciples of menes, the disciples of pythagoras, and the disciples of memphis. the belgian and other lodges he had previously founded, however, slept the sleep that knows no waking. during the time that marconis de negre managed to keep his lodges alive, he followed the example of the bros bedarride, by seeking to procure adherents among the members of the grand orient a

rs advanced them without understanding their extent, since their effect would be to establish one supreme power within the bosom of another supreme power, a state within a state. e e e e e e e e e a letter of the brother leonard. reduces the request to these two heads: bst. constitution of a lodge under the distinctive title of l orientale de mizraim. cd.authorization to work in this lodge in the three first symbolic degrees, according to the forms of the rite of mizraim. postponing any decision as to the formation of a chapter, the right to ask which hereafter is reserved. e e e e e e e e e it is merely certain masons who come and petition to be allowed to constitute a lodge under the obedience of the grand orient of france. this being the case, are we to inquire whence they come, and to

a lodge of the french rite. french rite, scottish rite, rite of memphis, rite of mizraim, what do these words signify? in the dogmatic point of view, in the scientific point of view, nothing, absolutely nothing.they represent differences altogether insignificant, in the words, in the signs of the symbolism, and the special fashions of counting the degrees of the masonic hierarchy beyond the first three, which are everywhere the same, and everywhere fundamental. e e e e e e e e e we do not ask that anything which any one has shall be taken from him. let those who have acquired the right of classing themselves at any degree whatever of the masonic scale, retain their privilege. let us in everything respect acquired facts, where they infringe neither order, which is the good of all, nor liber

PRELUDE TO THE BLACK ARTS

as to attend a good baptist revival meeting. why, according to him, he could pick up more poon-tang at one of those meetings than anywhere else he could go. however, the main thing i want you to understand is the importance of keeping your head clear. so spend a little time picking through the rubble of your mind, looking for anything that might trip you up. it's best to grab yourself a nice, big three-ring binder at the neighborhood office supply and a bunch of paper to fit it. now, work backward from right now and write down everything of importance that ever happened to you from this very moment until you were a scrawny, little kid. then sort through it, looking for anything that might ruin your eternity. yes, recount every action and inaction, positive or negative back to day one. then

e crying) or looking into the future (or worse, the present) by some method or the other. there are lot's of ways to do it, and in fact, there are whole books written on the subject, so pick one and go for it. you'll find out which method works best for you pretty quick. me? oh, i mostly depend on visions. however, in waking hours, i often make use of the runes, the pendulum and the tarot. if all three agree, and i like the possible future, i stay on the path. if i don't like what's transpiring, i backpedal and take another path. yup, if you don't like the proceedings, then just turn left instead of right at the next corner. that's the purpose of scrying- grabbing the best that life has to offer and escaping the nasty stuff. now, there are many possible futures. there are unlikely futures

PROMETHEUS

g torches. the contest is while running to keep the torch still alight; if the torch of the first runner goes out, he has no longer any claim to victory, but the second runner has. if his torch also goes out, then the third man is the victor. if all the torches go out, no one is left to be the winner. pausanias 1.30.2 "for aras, they say, was a contemporary of promethe us, the son of iapetus, and three generations of men older than pelasgus the son of arcas -pausanias 2.14.4 [in the temple of zeus at olympia are paintings] prometheus still held by his chains, though herakles has been raised up to him. for among the stories told about herakles is one that he killed the eagle which tormented prometheus in the kaukasos, and set free prometheus himself from his chains. pausanias 5.11.6 at pano

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

lie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the estimation within himself the essential light of the soul ohr ein sof the infinite light yachid singular echad one kadmon the primordial the need for restraint& concentration tzimtzum restraint the point and impression reshimu impression kav v chut the line& thread kav hamidah the measuring line the three abilities hagadol, hagibor, v hanorah- the great, the mighty, and the awesome the ten sefirot the three upper sefirot (mochin brains) the seven lower sefirot (midot emotions) the realm of desire the primal desire ratzon hakadoom the primal desire the sefirot of igullim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomi

llim circles the sefirot of yosher upright adam kadmon primal man (ratzon l ratzon) malchut and keter keter of atzilut, atik yomin& arich anpin (pleasure& desire) the enclothement of atik in arich binah comprehension hitbonenut contemplation& analysis da at concentration abba& imma (father& mother) the world of tohu chaos the world of tikkun rectification the worlds of akudim, nekudim& brudim the three lines of the sefirot of yosher the inner keter of atzilut inclusion& subdivision the enclothement of arich anpin into abba& imma (from desire to thought) the thirteen attributes of mercy influence from the two mazalot notzer& v nakeh the "arms" of arich anpin become enclothed in abba& imma intellect influenced by netzach, hod& yesod of arich anpin the three levels of the intellect of abba& i

on& meditation what is contemplation hitbonenut girsah surface study length, width& depth height chochmah, binah& da at the depth of a concept iyun deep analysis (hitbonenut) da at concentration "meditation" chochmah wisdom "be understanding with wisdom, and wise in understanding" binah& tvunah (comprehension& application) love& fear of g-d the effects of hitbonenut the purpose of hitbonenut part three: divine inspiration divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divi

tion divine inspiration bodies without souls false excitement of the emotions divine excitement or alien service proper and improper approach to the toil of hitbonenut level one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel whic

ateriality of the world cannot exist in and of themselves, without a force compelling them into existence at all times. every physical thing, whether it is the human body, the planet earth, the entire galaxy or the whole universe, is limited. a physical thing, by its very definition, has a beginning and an end. it has a beginning and end both in time and space. a physical thing, by definition, is three dimensional. in order for it to exist in space, it must have length, width and depth. anything with length, width and depth is measurable and therefore limited. this means that the universe has a beginning and an end. there also is a beginning and an end to the time of the universe. time itself is a created thing. there was infinite timelessness before the universe existed, there will be inf

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

and will quickly forget the details. since he has not plumbed the subject to its depths, his understanding of it will be external and general and he will be incapable of explaining it in detail. he will be able to explain it only in the most general of terms. before explaining iyun (in depth analysis) we must first understand the makeup of any intellectual concept. length, width& depth there are three "dimensions" to every intellectual concept: 1) the length of a concept is the "lowering down" of the concept to make it accessible to the mind. in other words, this is the "descent" of the concept through the use of examples and analogies so that even a very lofty and abstract concept is expressed in terms that are tangible, even to the understanding of a child. this is analogous to the leng

hematician lowers the concept by using physical examples to bring it within the scope of the child s comprehension. for instance, he asks the child "if i give you one apple and your mommy gives you another apple, how many apples do you have "two apples "if you find two more apples, now how many apples do you have "four apples "now, if you eat one of those apples, how many apples do you have left "three apples" in order to explain addition and subtraction, which themselves are abstract concepts unrelated to physical objects, he had to "lower" the concept and put it into tangible terms that the child s intellect could accept. in the same way, whenever a person studies any deep subject, he must "lower" the concept to his own intellectual understanding by finding analogies and examples for him

flows from the spring. the pressure and constancy of the water flowing from the spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah (understanding, and da at (knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of th

sire is called keter and the faculty of focus and concentration is called da at. however, in truth, they are one and the same, as we have just explained. they are two sides of the same coin, so to speak. because of this, in the enumeration of the sefirot, if keter is counted, da at is omitted and if da at is counted, keter is omitted. now, in the faculty of da at concentration, there also are the three dimensions of length, breadth and depth. there are people with broad concentration, and people with narrow concentration. this is to say that some people are interested in many different subjects whereas some specialize in one specific field. those with broad da at will have a general knowledge in many fields but no expertise in any of them. because their da at is broad it is also shallow. t

g to understand is the very essence of the concept. the automatic result of the concentration of da at coupled with the analysis of binah is an insightful flash of understanding (chochmah) into the subject. this is the depth of intellect, which is the spring of chochmah from where flashes of insight trickle forth into the comprehension of binah, like lightning bolts. from the examination of these three faculties of the mind, it becomes clear that all forms of "meditation" consisting of mantras and concentration exercises etc. which purport to bring about "insight into true reality" are false by definition. as explained, the faculty of concentration can only act as a vessel for the faculty of analysis. however, it is specifically the analysis, and only the analysis, which leads to the intui

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

and thus to atzilut. this [double allusion to chochmah and binah] may be seen in the beit [the first letter] of bereishit[ gin the beginning h [the dagesh inside the letter] alludes to gthe point in its palace, h i.e [the state in which] abba and ima are equal and together. the dagesh (point) inside the beit alludes to chochmah, the gpoint h or gdrop h of insight surrounded and encompassed by the three-line (i.e, three-dimensional) letter beit itself, alluding to binah. 3 sefer yetzirah 1:1. 4 psalms 111:10; proverbs 4:7. the arizal on parashat bereishit 13 as we have mentioned previously, chochmah and binah have a gsymbiotic h relationship. the insight of chochmah, if not processed by binah, will disappear and be forgotten, since it was not integrated into the individual fs mental structu

ed h and gmade, h are used in this verse. this occurred because the [world of] beriah is alluded to by the letter hei [of the name havayah, and the letter hei is always double, spelled as two hei fs. the first hei refers to beriah and the second to asiyah. the four letters of the name havayah refer to the four worlds; the first hei refers to beriah and the second hei to asiyah. there are actually three ways of spelling out the letter hei (i.e, with an alef, a hei, or a yud, as we have seen. but the most gnatural h way of spelling it out is evidently with another hei. the world of yetzirah [alluded to by the vav of the name havayah] had not yet been revealed, for that indeed was the original intention, i.e, that gthe woman of valor [be] the crown of her husband. h8 just as the crown is high

the] middle triad [of sefirot, chesed-gevurah-tiferet] was in beriah; his [lower extremities, corresponding to the] final triad [of sefirot, netzach-hod-yesod] was in yetzirah; and the crown [of his sexual organ] was in asiyah. as we have explained previously, the sefirot in the world of tikun are positioned as triads. the upper triad is chochmah-binah-da fat, the intellect, corresponding to the three lobes of the brain. the middle triad, chesedgevurah- tiferet, corresponds to the right and left arms and torso, respectively. the lower triad, netzach-hod-yesod, corresponds to the right and left legs and sexual organ, respectively. the final sefirah, malchut, corresponds to the glans of the male sexual organ (or in other contexts, to the female. all souls were included in his. when sinned

l] garment of adam was the light that corresponds to the [aspect of the soul known as] nefesh. this [light] was like the fourth gshell, h which is attached to holiness and is called nogah[ gglow h, half of which is from holiness and half of which is from evil. when evil prevails [over it, it becomes wholly evil; when holiness [prevails, the opposite happens. there are four levels of non-holiness: three levels of absolute evil and one level of neutrality. these are referred to in the vision of ezekiel as ga stormy wind, h ga huge cloud, h ga flashing fire, h and ga glow. h3 the three levels of evil are envisioned as three gshells h surrounding the edible fruit, or holiness. in between the shells and the fruit is a fourth, softer gshell h or gpeel h (e.g, the rind of an orange) that in some

rtners.if there is any.is subordinate to the physical, instead of the reverse situation in proper marital relations. once intercourse occurs on this level, the snake, like abimelech (who was simply playing the role of the snake further along in history) can rightfully argue that he is as fit a consort for eve as adam. now, adam is considered to have committed [in the sin of the tree of knowledge] three cardinal sins: idolatry, sexual aberration, and murder.10 murder: referring to the souls that left him as seminal emissions. the sages compare intentional seminal emission to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evil is serving them

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ngaged in projects focusing on color scales, the outer order rituals, and the generation of magic squares. ma dhyan anupassana, aka suzan wilson, born august 26, 1954, sannyasin of bhagwan shree rajneesh, has studied eastern religion at san diego state university and practiced various occult systems since 1972. also a student and teacher of iyengar yoga. she is married to george wilson. they have three sons and plan to emigrate to new zealand as soon as possible where they will continue personal magickal work, writing, and teaching yoga. carl l weschcke, born september 10, 1930, b.s. in business administration, work toward doctorate in philosophy, d. ph. mag (honorary, certificate in clinical hypnosis. lifelong student of the occult, starting with theosophy, several years of work with crow

y ignorant of the martial arts. godwin believes in maintaining the open-minded, balanced attitude advocated by the middle path of cabalism. donald tyson of halifax, nova scotia, was born in 1954. his work on the sigils drawn from the planetary kameas (magic squares) has been incorporated into this printing of the golden dawn and is presented in depth in an appendix to his annotated version of the three books of occult philosophy of heinrich cornelius agrippa, forthcoming from llewellyn. tyson is the author of many books and articles on such subjects as the philosophy of magic (the new magus, the history and use of runes (rune magic, and the occult revival in the renaissance. he is the creator and designer of the runemagic cards and rune dice as well as a new system of runic astrology. a re

al way to make contact with a group is by placing an advertisement in a local new age or occult tabloid or magazine. xii introduction to the fifth edition "inheritor of a dying world, we call thee to the living beauty. wanderer in the wild darkness, we call thee to the gentle light. long hast thou dwelt in darkness- quit the night and seek the day" with these poetic and deeply symbolic words, the three principal officers in the neophyte grade ceremony ritually bring the candidate into the order of the golden dawn as well as to the light. this is not unlike edinger's explanation in ego and archetype of the circular development of the ego-self axis of which the anima may be the bridge. the "night" is the unconscious, and the "day" increased consciousness. edinger refers to an alternating pro

lly, no regrets. perhaps the only fleeting or hesitant regret that i do have is a doubt as to whether publication has actually done much good, whether students at large were able to utiliie the system in the manner i had hoped for. this is a serious doubt; oral instruction is invaluable, and should be given only under the guidance of a teacher, or within the framework of an order. the past two or three decades have revealed something else as a definite disadvantage. the average student approaching the golden dawn has simply been overwhelmed by the sheer weight and wealth of original teaching material. as he glances through the large four-volume set, understanding but little of it, he becomes alto- 1 2 the golden dawn gether confused, thrust headlong into despair, and does not pause long en

hich provides an elementary introduction to magical procedures, the heart and core of the practical work of the order. with these two simple books, and only a few pages of the golden dawn handled at any single time, most of the complex problems should be eliminated. such a course is analogous to the procedure used in driving across the country, say from los angeles to new york city, approximately three thousand miles. this is a considerable distance. but by setting intermediate goals and marking them on your road maps the journey is made much easier. then each day one aims not for new york but for the next town or city, perhaps three or four hundred miles from your present stop. in this way, the limited objective is easily reached without the driver being overwhelmed by the enormity of the

REGARDIE TALISMANS

his book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16 individual units, each line adding up to 34

the line will begin with the number 7, follow to 1, return to 7 again, and then end at 3. a little circle should be placed on the first letter of the sigil to show where the name begins. to illustrate one classical procedure, we might for example extract from the mars square the sigil of the intelligence bartzabel. in hebrew, this name is spelled: beth resh tzaddi beth aleph lamed 2 200 90 2 1 30 three letters resh, tzaddi and lamed will have to be reduced by aiq beker, so that their zeros will have been eliminated. then, from the remaining numbers 2, 2, 9, 2, 1 and 3 we can trace the following sigil: another more prosaic example of tracing sigils from the magical squares can be demonstrated by taking my first name israel, and converting it into hebrew, thus: yod shin resh aleph lamed 10 3

man could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to co

e farreaching effects: physically, mentally, and spiritually. the planetary talismans the appropriate one worn on the person daily are calculated to induce the same results, with far less effort and bother in their preparation. the principles already described will cover their construction. these personally designed talismans are much preferred to those copied from this or any other text. chapter three words of power in the hermetic order of the golden dawn, a most interesting anachronism was employed to serve as the basis for the construction of sigils. it related to the old symbol of a rose upon a cross not necessarily a new symbol in itself. however, it is not any antecedently known type of rose-cross symbol. it has no parallels in occult or symbolic history. the novelty consisted of dr

e according to the archaic attributions of the sepher yetzirah. they were placed in a certain order. the so-called twelve single letters, referred to the twelve signs of the zodiac, were placed in the outermost circle of rose petals. within this ring were the seven double letters attributed to the seven planets. inside this second ring, was a third subdivision of large petals where were found the three mother letters so-called, referred to the three prime elements of fire, water and air. this resulted in the development of a simple but ingenious schema from which could be drawn an entirely new set of sigils, vastly different from those originally derived from the traditional magical squares. this complete symbol of the rose on the cross may be seen in one of the volumes of the golden dawn

RELIGIOUS TENANTS OF THE YEZIDI

matrimonial engagements "after returning home we received a visit from husein beg, the temporal head of the yezeedees, who had come hither to join in the festivities. from what passed on this occasion we learned that much jealousy existed between him and sheikh n sir, on account of the greater influence which the latter seems to possess among the yezeedees. husein beg is but a stripling, and has three wives already; his father, it is said, had a new wife every week "having heard that the melek taoos [literally king peacock] was to be exhibited in the village, we made every effort to learn all particulars respecting it, and were informed by sheikh n sir, who, together with husein beg and many of the principal yezeedees dined with us this evening, that it would be brought in procession from

very tuesday and thursday after sunset has respect to these two days--as the day with all easterns begins at that time. friday, however, may be observed to conciliate the mohammedans. none fast on these days, nor do any abstain from work; in fact the visit of a few kaww ls to the village shrines seems to be the only rite by which these days are hallowed. the only fast of the yezeedees is kept for three successive days in the month of december, when they profess to commemorate the death of yezeed ibn moawiyah. this also i consider another artifice to conciliate the bigotry and intolerance of their mohammedan rulers. their seeming neglect of this exercise may be regarded as another feature of magism, since zoroaster, as is well known, condemned fasting as a criminal rejection of the best gif

stians with whom they dwell, bear witness that in their general intercourse with other sects, they are comparatively free from many of those known immoralities which p. 133 pollute the lives and conduct of mohammedans; though it in said that great lewdness secretly prevails within the limits of their own community. this is a natural result of polygamy, which is allowed among them to the extent of three wives, to the facility of obtaining divorce, and particularly to the frequency of incestuous marriages. instead of being deemed a crime, it is generally thought desirable and praiseworthy, for a man to marry his sister-in-law, and for a woman to marry her brother-in-law. during the government of the different hereditary pashas of these districts, and when anarchy frequently prevailed through

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

o muchof the habits, customs and manners of living of those philosophers and the general arrangement oftheir home, as is essential at the present time for your just appreciation of our theme. listen!historical narrativeburied in the depths of solitude, far from the sight and sound of human life, partly rock-hewn andpartly constructed of massive stone closely and carefully placed in position, were three clusteringand connecting, but equally sized compartments; so completely and studiously compacted anddeadened in their structure and approach that the outside world could not know of their existencewere the roar of thunder, or the shouts of myriads to awake their echoes in these subterranean halls.one chamber was devoted to a general laboratory with a section set apart for domestic purposes,w

n this opening ceremony, andthe serpent course, truly and divinely directed, is that of the wise men in search of truth.difficulties and perils may beset your mental vision, even as obstacles present themselves in ourworldly affairs, let us, however, remember that knowledge is power and that the source of allwisdom will sustain our feeble steps on the journey that leads to eternal life.battery of three, that all may rise.be thou ready to exclaim, like the martyrs of old, ab ben verouah hacodesh,"father, son, holy spirit, to thee be all the glory.music-gloriarituals of the societas rosicrucianis in angliasecond section14 the torch bearer proceeds to the aspirant and placing a lighted taper in his hand causes him reverseit in a vessel of salt (which is near the east) so as to extinguish, as

ellent and wonderful in nature.fire preserves the earth from being overwhelmed or destroyed by water; the air preserves the firethat it is not extinguished; and water preserves the earth from being burned. yet if either of theseactive elements was to become predominant in any great degree, the greater world would bedestroyed, and with it the microcosm, or little world.man is therefore composed of three distinct essences, and if we attentively consider his structure andfaculties, we shall clearly perceive, that his existence upon earth is only intended by the deity as a.state of probation; and as this corporeal life shall terminate either in acts of piety or profaneness, soshall follow the reward or retribution of an impartial and just judge in a future of everlastingduration. when our bodi

se water, into grass or leaves; and then feeding onrituals of the societas rosicrucianis in angliasecond section colour blue22 these, the organic principle in the animal exercises a chemistry most wonderful and stupendous, forthe unseen agency weaves its magic texture, when the foliage becomes either the bone and itsmarrow, the pulpy brain or the solid ivory.the silvery-toned bell without strikes three: the chemist stops suddenly. all the chemists rise,extend their arms, each thus forming a cross, and then placing their arms across their breasts, andbowing slowly and silently retire.conductor of n.:the three strokes of the bell you heard but now, gave notice for silent meditation preparatory forevening prayer: these chemists have retired to the chapel.frater theoricus, you doubtless questi

ross, and then placing their arms across their breasts, andbowing slowly and silently retire.conductor of n.:the three strokes of the bell you heard but now, gave notice for silent meditation preparatory forevening prayer: these chemists have retired to the chapel.frater theoricus, you doubtless question the nature of this apartment and why this scene. you wereinformed in the grade of zelator, of three rock-built halls in juxtaposition, they were the mainlaboratory, the apartment for refreshment and rest, and the secret or sacred hall, sometimes termedthe chapel, seclusive under certain circumstances: you were also told of the discovery of thetransmutation to silver and gold, of the continued search for the re-invention of the wondrousever-burning lamp and the presumed discovery of the "el

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

t know what is true, but it has the instinct of what is strong. it remained for the eighteenth century to deride both christians and magic, while infatuated with the disquisitions of rousseau and the illusions of cagliostro. science, notwithstanding, is at the basis of magic, as at the root of christianity there is love, and in the gospel symbols we find the word incarnate adored in his cradle by three magi, led thither by a star the triad and the sign of the microcosm and receiving their gifts of gold, frankincense and myrrh, a second mysterious triplicity, under which emblem the highest secrets of the kabalah are allegorically contained. christianity owes therefore no hatred to magic, but human ignorance has ever stood in fear of the unknown. the science was driven into hiding to escape

belongs to the realm of magic, which is a kind of personal and emancipated priesthood, is allied with necessary and even with inherent causes in the social and hierarchic constitution of christian sacerdotalism. the church ignores magic for she must either ignore it or perish, as we shall prove later on; yet she does not recognize the less that her mysterious founder was saluted in his cradle by three magi that is to say, by the hieratic ambassadors of the three parts of the known world and the three analogical worlds of occult philosophy. in the school of alexandria, magic and christianity almost joined hands under the auspices of ammonius saccas and of plato; the doctrine of hermes is found almost in its entirety in the writings attributed to dionysius the areopagite; synesius outlined

nd on a superior free will, or on an undiscernible cause, tsade. to give at once and to all the most efficacious consolations and the most wholesome counsels. f koph. to triumph over adversities. w resh. to conquer love and hate. c shin. to have the secret of wealth, to be always its master and never its slave. to enjoy even poverty and never become abject or miserable. m tau. let us add to these three septenaries that the wise man rules the elements, stills tempests, cures the diseased by his touch and raises the dead! but certain things have been sealed by solomon with his triple seal. it is enough that the initiates know; as for others, whether they deride, doubt or believe, whether they threaten or fear, what matters it to science or to us? such actually are the issues of occult philos

t symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and silent monster whose unchanging form expresses the one dogma of the great universal mystery. how is the tetrad changed into the duad and explained by the triad? in more common but more emblematic terms, what is that animal which in the morning has four feet, two at noon, and three in the evening? introduction 9 philosophically speaking, how does the doctrine of elementary forces produce the dualism of zoroaster, while it is summarized by the triad of pythagoras and plato? what is the ultimate reason of allegories and numbers, the final message of all symbolisms? oedipus replies with a simple and terrible word which destroys the sphinx and makes the diviner king of the

seraphim respectively black and white. its scientific reality is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason, the material elements, analogous to the divine elements, are understood firstly as four, explained as two and exist ultimately as three. revelation is the duad; every word is double, and supposes two. the ethic which results from revelation is founded on antagonism, and this results from the duad. spirit and form attract and repel one another

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

ed its active force, of ob when it exhibited its passive force, and of aour when it revealed itself wholly in its equilibrated power, as producer of light in heaven and gold among metals. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the

holy sacrifice of the mass, there will be a priest to celebrate it for him; and so long as there is a priest who daily recites his breviary, there will be a pope in the world. observances, apparently most insignificant and most foreign in thempreparations 13 selves to the proposed end, lead notwithstanding to that end by education and exercise of will. if a peasant rose up every morning at two or three o'clock and went a long distance from home to gather a sprig of the same herb before the rising of the sun, he would be able to perform a great number of prodigies by merely carrying this herb upon his person, for it would be the sign of his will, and in virtue thereof would be all that he required it to become in the interest of his desires. in order to accomplish a thing we must believe in

lizes the 16 the ritual of transcendental magic miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates god in all mankind by faith. this religion has existed always in the world, and under many names has been ever the one and ruling religion. it has now among the nations of the earth three apparently hostile forms, which are destined, however, to unite before long for the constitution of a universal church. i refer to the greek orthodoxy, roman catholicism and a final transfiguration of the religion of buddha. hereunto therefore we have made it plain, as we believe, that our magic is opposed to the goetic and necromantic kinds. it is at once an absolute science and religion, w

nd magical operations multiplied the signs of the duad, so that its law of equilibrium might be remembered. in their evocations they constructed two altars and immolated two victims, one white and one black; the operator, whether male or female, holding a sword in one hand and a 20 the ritual of transcendental magic wand in the other, had one foot shod and the other bared. moreover, either one or three persons were required for magical works, because the duad would mean immobility or death in the absence of an equilibrating motor; and when a man and a woman participated in the ceremony, the operator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multipli

ator was always a virgin, a hermaphrodite, or a child. i shall be asked whether the eccentricity of these rites is arbitrary, and whether its one end is the exercise of the will by the mere multiplication of difficulties in magical work? i answer that in magic there is nothing arbitrary, because everything is ruled and predetermined by the one and universal dogma of hermes, that of analogy in the three worlds. each sign corresponds to an idea and to the special form of an idea; each act expresses a volition corresponding to a thought, and formulates the analogies of that thought and will. the rites are, therefore, prearranged by the science itself. an uninstructed person who is not acquainted with the threefold power is subject to its mysterious fascination; the sage understands it and mak

ROBERT KIRK WALKER BETWEEN WORLDS

lklore society edition, while sanderson tends at the same time to disregard kirk's own stated reasons for writing the secret commonwealth. we shall return to these reasons shortly. kirk concludes that seership and healing powers are what we would today call genetically inherited talents. in this conclusion he precedes the work of rudolph steiner, who has written extensively upon such subjects, by three centuries. kirk does not, however, consider genetic inheritance to be the sole means by which the sight is acquired, for he describes initiatory techniques connected to it, one of which seems to be for acquiring the sight permanently (pages 32-33) and another for a temporary experience of it (page 33. he also makes some comments upon the nature of light, and a higher order or octave of light

sailed was [that is, had been] taken a little before from the inhabitants of that same isle, and the men [invading] had their backs towards the isle when they were plying the[ir] oars [to row] towards it. thus this old scout and delphian oracle was at last deceived and did deceive [her fellow islanders unwittingly. being asked who gave her such sights and warnings she said that as soon as she set three crosses [made] of straw upon the palm of her hand, a great ugly beast sprang out of the earth near her; and flew into the air. if what she inquired had http//www.dreampower.com/kirk_wbw/pg_30.htm (5 of 8 [10/9/2001 12:34:46 am] robert kirk- walker between worlds(pages 30-39) success according to her wish, the beast would descend calmly and lick up the crosses; if it would not succeed, the be

he lady [is] still alive [as the seer had predicted in 1655. i shall trouble you with but one more [example] which i thought [the] most remarkable of any that occurred to me. in january of 1652 the above mentioned lieutenant colonel al. monro and i happened to be in the house of one william macleod of ferrinlea, in the country of ross. monro, the land lord [that is, macleod] and i were sitting in three chairs near the fire; in the corner of the great chimney were two islanders, who had that very night come to the house, and were related to the land lord. while one of these [islanders] was talking with monro, i perceived the other to look oddly toward me [and] from his look, and his being an islander, i conjectured him [to be] a the secret commonwealth 43 seer, and asked him what he stared

, the wide creator has framed many things so, that there are more ways to save than to destroy. there is some resemblance also, and allusions in nature, that all things being sevenfold, or composed of it, most usually have a virtue beyond whatever is composed of any other number, examples are such as sunday, the seventh day of rest, or the sun, the seventh planet; seven being composed of four and three, the elements and the trinity, comprehending both worlds. but how things having this numeral relation and the secret commonwealth 71 resemblance, being so remote, come to partake and derive a secret virtue beyond other things from the prototype or first pattern cannot be well given account of yet in ep. jude, enoch is named the seventh (son) of adam. finis coronat opus. http//www.dreampower

fically described by kirk as one of the beliefs held by the seers (page 26) we may touch upon this aspect of wisdom-tradition which is found in many world religions, though it was eventually erased from christianity, remaining as an underground tradition only. http//www.dreampower.com/kirk_wbw/pg_72.htm (9 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 72-81) figure 4. the three worlds, stars, and planets worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_72.htm (10 of 10 [10/9/2001 12:35:48 am] robert kirk- walker between worlds(pages 82-91) flip to page# commentary 82 page 23 they are. seen. to eat at funerals, banquets. to carry the bier or coffin with the corpse, among the middle-earth men to

RUBY TABLET OF SET

chools of athens. the cretan (minoan) political system, a bureaucratic monarchy most significant for its peacefulness, included no evident slavery, standing military, or marked class distinctions. women appear to have been politically equal with men. the minoan culture was destroyed ca. 1400 bce by an invasion from mycena. the mycenan culture, which faded into the greek "dark ages" within another three centuries, denied women equality and did have slavery. the "dark ages" lasted from 1100 to 800 bce and came to an end with the founding of the first greek city-states. the first greek writing appears in about the 8th century bce, with the first dated writing in 600 bce. the later hellenic era (600-300 bce. based as it was on empirical investigation and inductive reasoning. was a challenge to

he divinity of the cosmos: the "gods" whom pythagoras saw as abstract principles or "pure numbers. the monad (1) is the symbol of finity, existence, and permanence in the cosmos. the dyad (2) counters the monad as an evil spirit (kakos daimon, by "breaking away" from the monad "3" shows the action of the monad and the dyad in the creation of existence [as a plane is formed "4" extends creation to three dimensions, and was seen to conceal the sacred decad (1+2+3+4=10 "5" symbolizes the five atomic shapes: the pyramid, cube, octahedron, icosahedron, and dodecahedron (further representing fire, earth, air, water, and ether "6" is the first perfect number (its products adding to 6, and like "5" is circular in that its powers always produce numbers ending in itself "7" is the only prime number

ter of socrates in his dialogues] considered the soul or psyche as the repository of the entire personality or character. one should not attempt to purify the psyche by rituals or restrictions, but rather to develop it through exercise of its faculties. the state is the psyche magnified, hence the republic is most accurately seen as a prescription for the psyche magnified. specifically there is a three-part similarity between state and soul: the state's populace, auxiliaries, and guardians correspond to the soul's sensation, will, and reason. the respective virtues are temperance, courage, and wisdom. in the republic thrasymachus suggests that justice is merely the interests of the stronger. socrates responds that they may not know their interests. glaucon then suggests that justice is cla

to share in the activities of goodness" only in a state with an ideal constitution are the "good man" and the "good citizen" identical. otherwise there is conflict, forced choice, and ongoing tension between the two. aristotle postulates right and wrong kinds of authority: right is rule in the common interest, and wrong is rule in the interests of only a part or some parts of a society. there are three types of authority: one, few, and many. combining the right kinds with the three types results in monarchy, aristocracy, and constitutional government [by the middle class. the perversions of these are tyranny, oligarchy, and democracy (mob rule. the best kind of constitutional government is the politeia: a mixture of democracy, oligarchy, and aristocracy wherein government offices are distr

nate. there was continuous political strife among faction leaders such as marius, sulla, pompey, and julius caesar (whose assassination in 44 bce signaled the end of the republic and the beginning of the roman empire. roman law is traditionally dated to the publication of the twelve tables ca. 450 bce. juries decided questions of fact; judges (praetors) interpreted the applicable laws. there were three branches of roman law (1) civil law [ius civile: enacted laws particular to rome (2) law of the people [ius gentium: laws considered to apply to all peoples, foreign and domestic, and (3) natural law [ius naturale: per stoicism. cicero's two principal works, the republic and the laws, have survived only in fragments. he wrote them in the dialogue form, and stressed the opinion that virtue mu

SABBATIC KABALA OF THE CROOKED PATH

sentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and marks through this synthesis the lesser mystery of the three lunar phases and how the growth, maturity and the old age of the goddess are functioning in the magical arte. the greater mystery, the one concerning the black moon is treated in a different house. this is per definition the house of the moon and through this the abode of the goddess. the connection between gimel and nun is significant int his joining between the moon and the lunar animals

e eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must become the gate. the cross of the angels and sub- angels is the complete and correct form of the absolutness of the one. the portals of life and death open on all edges to run together into th

SALMANRUSHDIE THESATANICVERSES

wheelchairmen, one to four, made excuses for the missing star when movie executives descended upon them in wrath: ji, he must be sick, he has always been famous for his punctual, no, why to criticize, maharaj, great artists must from time to time be permitted their temperament, na, and for their protestations they became the first casualties of farishta's unexplained hey-presto, being fired, four three two one, ekdumjaldi, ejected from studio gates so that a wheelchair lay abandoned and gathering dust beneath the painted coco-palms around a sawdust beach. where was gibreel? movie producers, left in seven lurches, panicked expensively. see, there, at the willingdon club golf links- only nine holes nowadays, skyscrapers having sprouted out of the other nine like giant weeds, or, let's say, l

rekha merchant read gibreel farishta's farewell note in the newspapers, wrote a letter of her own, gathered her children, summoned the elevator, and rose heavenward (one storey) to meet her chosen fate "many years ago" her letter read "i married out of cowardice. now, finally, i'm doing something brave" she left a newspaper on her bed with gibreel's message circled in red and heavily underscored- three harsh lines, one of them ripping the page in fury. so naturally the bitch-journals went to town and it was all lovely"s lovelorn leap, and broken-hearted beauty takes last dive. but: perhaps she, too, had the rebirth bug, and gibreel, not understanding the terrible power of metaphor, had recommended flight _to be born again,first you have to_ and she was a creature of the sky, she drank lali

o-rickety bodhi-tree. on those infrequent occasions when he descended from the heavens he never went too far, playing, for example, both the grand mughal and his famously wily minister in the classic _akbar and birbal. for over a decade and a half he had represented, to hundreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, the most acceptable, and instantly recognizable, face of the supreme. for many of his fans, the boundary separating the performer and his roles had longago ceased to exist. the fans, yes, and? how about gibreel? that face. in real life, reduced to life-size, set amongst ordinary mortals, it stood revealed as oddly un-starry. those low-slung eyelids could give him an exhausted look. t

man. so that whereas the pardons he got from the rest of his women left him cold and he forgot them the moment they were uttered, he kept coming back to rekha, so that she could abuse him and then console him as only she knew how. then he almost died. he was filming at kanya kumari, standing on the very tip of asia, taking part in a fight scene set at the point on cape comorin where it seems that three oceans are truly smashing into one another. three sets of waves rolled in from the west east south and collided in a mighty clapping of watery hands just as gibreel took a punch on the jaw, perfect timing, and he passed out on the spot, falling backwards into tri-oceanic spume. he did not get up. to begin with everybody blamed the giant english stunt-man eustace brown, who had delivered the

ad. you come out of hospital, back through death's door, and it goes to your head, crazy boy, at once you must have some escapade thing, and there she is, hey presto, the blonde mame. don't think i don't know what you're like, gibbo, so what now, you want me to forgive you or what" no need, he said. he left rekha's apartment (its mistress wept, face-down, on the floor; and never entered it again. three days after he met her with his mouth full of unclean meat allie got into an aeroplane and left. three days out of time behind a do-not-disturb sign, but in the end they agreed that the world was real, what was possible was possible and what was impossible was im, brief encounter, ships that pass, love in a transit lounge. after she left, gibreel rested, tried to shut his ears to her challeng

SAPPHIRE TABLE OF SET MAIN

em. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys hav

pt iitti entered into a new phase of initiation where that very sentinelship proved to be of immense value to him. this enabled me to crystallize the cycles of the ut pylon in my mind and to see the coming into being of what i had cast in 1994. another fruit of the 1994 working is, of course, adept andersson founding the black runa pylon of sweden. when my need to found an o.tr. lodge grew, i got three queries from my area about o.tr. sponsorship. two of these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membership of the aurora borealis lodge. the majority of my magic is worked in this type of multilayered and supercharged universe. one work supports th

SAPPHIRE TABLET OF SET

em. he would see trees with unprecedented clarity; he would be blind to forests. such was the unfortunate atmosphere of the aeon of harwer. in order to approach the degree of magister templi as it is now constituted within the aeon of set, let me describe the "forest. first of all, onlookers will note that the first five grades of the golden dawn system have given way to the single i t s, and the three adeptus grades [minor/ major/ exemptus] have given way to the single ii t s. also the priesthood of set iii has been added- a credential entirely alien to the nonunified atmosphere of the aeon of harwer. a glance through the criteria of the first eight grades of the a:.a. will make it quite evident why they were consolidated into the i and ii. the nonsense and the cabalistic blind alleys hav

pt iitti entered into a new phase of initiation where that very sentinelship proved to be of immense value to him. this enabled me to crystallize the cycles of the ut pylon in my mind and to see the coming into being of what i had cast in 1994. another fruit of the 1994 working is, of course, adept andersson founding the black runa pylon of sweden. when my need to found an o.tr. lodge grew, i got three queries from my area about o.tr. sponsorship. two of these gentlemen i've already sponsored (priest iitti and adept andersson) and the third (adept sotiris vandis) is likely to get his sponsorship soon. these knights will make up the initial membership of the aurora borealis lodge. the majority of my magic is worked in this type of multilayered and supercharged universe. one work supports th

SATANGEL

resaid jobertus said and confessed, under freely given oath. that for ten years and more he served a certain powerful man in bavaria who was called johannes cunalis, who is a priest and plebanus, in a city called munich. likewise he said and confessed that this johannes cunalis had in his possession a librum de nigromancia, and that when he who spoke opened this book at once there appeared to him three demons, one named luxuriosus, another superbus, and a third avarus, all of them devils k likewise, he said and confessed that he had proposed to blind johanneta, the widow of johannes paganus of the present place, because she displeased him. with two keys he had traced her image, in a manner and form which he explained in the examination; he did this on a sunday, depicting her image beneath

as much an integral part of the summonings and dominations that follow as are any other ingredient listed within their pages. its place is on the altar itself, like that most profound and famous yet much bastardised of all grimoire in the west, the bible. like the wand or sword, the powers of the grimoire were applied with conviction. consider that in the above confession of jubertus of bavaria, three devils appeared..when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creati

pset to see the good book included in a list of grimoire, its use as a source of witchcraft has a long tradition. in particular the psalms, hand copied, torn out, or recited aloud, have been used in many spells throughout the ages. various other passages are also considered to possess their own power. in those traditions where the worship of the goddess has continued, often under the guise of the three marys, the song of solomon has particular importance. whilst modern witches are lucky enough to have all the theological history books at their disposal, and may thus consider themselves to have rediscovered their pagan heritage, the witches of the middle ages had only those few snippets that were preserved in their lineage. much of their theology was thus christian and drawn from the bible

ed as the answer to whatever question is being asked. an alternative is to tie the bible up in a garter, which is held at the top by the ring. this is then used like a pendulum, with answers being interpreted from the direction that the bible begins to turn. the book of enoch the greatest single source of angelology as recognised in orthodox christianity and the tradition of goetic magick are the three chronicles of enoch. although declared apocryphal and thus destroyed by the church these were most influential from around the 13th century onwards. a full version only appeared around the 18th century when an original copy was discovered which had been preserved by the ethiopic-church. according to this text enoch had been chosen by the lord as a writer of truth. in an early passage of the

source. it is as with light and darkness; which we call opposites, but are in fact the varying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being and rapha meaning healer. the name thus suggests the image of the caduceus, the serpent or dragon as a symbol of healing sacred to aesculapius, and the ourobouros of the gnostic ophites

SATANIC BIBLE

to sell your soul v. love and hate vi. satanic sex vii. not all vampires suck blood viii. indulgence. not compulsion ix. on the choice of a human sacrifice x. life after death through fulfillment of the ego xi. religious holidays xii. the black mass (earth--book of belial- the mastery of the earth i. theory and practice of satanic magic (definition and purpose of lesser and greater magic) ii. the three types of satanic ritual iii. the ritual, or "intellectual decompression, chamber iv. the ingredients used in the performance of satanic magic: a. desire b. timing c. imagery d. direction e. the balance factor v. the satanic ritual: a. some notes which are to be observed before beginning ritual b. the thirteen steps c. devices used in satanic ritual (water--book of leviathan- the raging sea i

loodiest, grimiest side of human nature" lavey recounted in a session dealing with his past life "people shot by nuts, knifed by their friends; little kids splattered in the gutter by hit-and-run drivers. it was disgusting and depressing. i asked myself 'where is god' i came to detest the sanctimonious attitude of people toward violence, always saying 'it's god's will" so he quit in disgust after three years of being a crime photographer and returned to playing organ, this time in nightclubs and theaters to earn a living while he continued his studies into his life's passion: the black arts. once a week he held classes on arcane topics: hauntings, e.s.p, dreams, vampires, werewolves, divination, ceremonial magic, etc. they attracted many people who were, or have since become, well known in

if you "do unto others as you would have them do unto you" and they, in turn, treat you badly, it goes against human nature to continue to treat them with consideration. you should do unto others as you would have them do unto you, but if your courtesy is not returned, they should be treated with the wrath they deserve. white witchcraft groups say that if you curse a person, it will return to you three-fold, come home to roost, or in some way boomerang back to the sender. this is yet another indication of the guilt-ridden philosophy which is held by these neo-pagan, pseudo-christian groups. white witches want to delve into witchcraft, but cannot divorce themselves from the stigma attached to it. therefore, they call themselves white magicians, and base seventy-five per cent of their philos

creature! this discharge of bioelectrical energy is the very same phenominon which occurs during any profound heightening of the emotions, such as: sexual orgasm, blind anger, mortal terror, consuming grief, etc. of these emotions, the easiest entered into of one's own violation are sexual orgasm and anger, with grief running a close third. remembering that the two most readily available of these three (sexual orgasm and anger) have been burned into man's unconscios as "sinful" by religionists, it is small wonder they are shunned by the "white" magician, who plods along carrying the greatest of all millstones of guilt! the inhibitive and asinine absurdity in the need to kill an innocent living creature at the highpoint of a ritual, as practiced by erstwhile "wizards, is obviously their "le

r words, fascinate, was to curse them with the evil eye. therefore, if a woman had the ability to fascinate men, she was regarded as a witch. had the ability to fascinate men, she was regarded as a witch. learning to effectively utilize the command to look, is an integral part of a witch's or warlock's training. to manipulate a person, you must first be able to attract and hold his attention. the three methods by which the command to look can be accomplished are the utilization of sex, sentiment, or wonder, or any combination of these. a witch must, honestly, decide into which category she most naturally falls. the first category, that of sex, is selfevident. if a woman is attractive or sexually appealing, she should do everything in her power to make herself as enticing as possible, there

SATANIC RITUALS

suing energy-conscious or otherwise-directed toward these ends will negate any results you wish to obtain through the ritual! the line is fine between the desirability for close rapport between participants, and one's need per se for close rapport. the ritual will suffer if there is a single person in the chamber who drains the substance from it by his ulterior motives. hence it is better to have three participants who are "with it" than twenty who are and three who are not. the most effective rituals are often the most solitary. this is why it is preposterous to attempt a ritual or ceremony with outsiders present who happen to be "sincerely interested" or "want to find out more about it" or "want to see what it's like" a philosophical commitment is a prerequisite for acceptance into ritua

r mysteries, have drawn most of dieir satanic repertoire from european sources. perhaps this is because a european catholic who wanted to rebel became a satanist: an englishman who wanted to rebel became a catholic-that was blasphemy enough! if most americans' knowledge of satanism is gleaned from the tabloid press and horror films, the average briton can boast of "enlightenment" from the pens of three of their writers: montague summers, dennis wheatley and rollo ahmed. the notable british exceptions to what historian elliot rose terms die "anti-sadducee" school of literary probing into satanism, are that author's bold work, a razor for a goat; and henry t. f. rhodes' comprehensive study, the satanic mass. approximately half of the rites contained in this volume can be performed by four or

ks of bach, de grigny, scarlatti, palestrina, couperin, marchand, clerambault, buxtehude and franck are most appropriate. le messe noir [when all are assembled the gong is sounded and the celebrant, with the deacon and subdeacon preceding him, enters and approaches the altar. they halt somewhat short of the altar, the deacon placing himself at the celebrant's left, the subdeacon at his right. the three make a profound bow before the altar and commence the ritual with the following verses and responses. celebrant: in nomine magni dei nostri satanas. introibo ad altare domini inferi. deacon and subdeacon: ad eum qui laefificat meum. celebrant: adjutorium nostrum in nomine domini inferi. deacon and subdeacon: qui regit terram. celebrant: before the mighty and ineffable prince of darkness, and

pared in thy name [the thurible and incense boat are then brought forward and the celebrant thrice sprinkles incense upon the burning coals while reciting the following] celebrant: incensum istud ascendat ad te, domine inferus, et descendat super nos beneficium tuum [the celebrant then takes the thurible and proceeds to incense the altar and the gifts. first he incenses the chalice and wafer with three counterclockwise strokes, after which he makes a profound bow. then he raises the thurible three times to the baphomet (or to the inverted cross, and bows again. then, assisted by the deacon and subdeacon, he incenses the top of the altar, then the sides of the platform, if possible by circumambulation. the thurible is returned to the thurifer] celebrant: dominus inferus vobiscum. deacon and

ouching it to the vaginal area. the gong is struck. he replaces the wafer on the paten which rests on the altar platform. taking the chalice into his hands, he bends low over it, as with the wafer, and whispers the following words into it] celbbrant: hic est caliz voluptatis carnis [he then raises the chalice above his head, for all to see. the gong is struck, and the thurifer may incense it with three swings of the thurible. the chalice is then replaced, and the following is recited] celebrant: to us, thy faithful children, o infernal lord, who glory in our iniquity and trust in your boundless power and might, grant that we may be numbered among thy chosen. it is ever through you that all gifts come to us; knowledge, power and wealth are yours to bestow. renouncing the spiritual paradise

SATANICON

creates/re-lives the emotion and directs this negative energy onto the image of his enemy -16- note: under no circumstance is any actual life form, human or animal, injured or destroyed during this or any other ritual in the satanicon. to do otherwise would be criminal and a violation of the laws of satanic magick. suggested imagery for cursing: the devil s chain obtain a long black cord (two to three feet in length) and during the creative darkness, concentrate your hatred upon the imagery of your enemy (imagery may be a photo or even a mental picture) as you tie a series of nine knots the full length of the cord. this will act as a binding agent which will bring misfortune and a string of endless problems to your adversary. figures: a doll made fro wax, clay, cloth, etc, which represent

the psycho-therapeutic term used to describe these ritualistic activities is psychodrama: a purging of the emotions; expression of the emotions through various forms of art. outer magical art: oma is executed after the ritual and continues until the desired effect is achieved. demonic forces have been evoked to bring about a desired outcome on the physical plane. the demons of pandemonium utilize three (3) basic elements which are the outer magickal art formulae: 1 the satanist(s) must have profound confidence in the efficacy of the spell or curse. 2 in most cases there must be inducement of strategically-placed suggestion on a repetitive basis. 3 there must be symbolism which reinforces the spell or curse. core theory and application of black magick satanicon black magick and its rituals

black magick are two-fold (ritualistic and worldly, which leads us initially to an examination of a popular theory today that presents a view of what is necessary to initiate effects, or specifically, the residual effects from ritual. the claim is, the most effective time to work ritual magick towards another is during the dream cycle of the target s sleep; in other words, during the final two to three hours of rest before waking. the theory attests that the satanist s willed emotional energy may be conjured, directed upon the image of the target (which i concur with) and then sent out into the etherical atmosphere -17- traveling through time and space to its intended all the while maintaining its emotional potency and intelligence of thought. the latter part of this theory i find highly q

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

nd trodden upon. the participants drink from the chalice and the ritual is then officially declared completed. the order of nine angles offer a similar though different tradition concerning the black mass. whilst in the church of satan's black mass, the naked female takes the place of the altar, the black mass of the order of nine angles stipulates that it is a naked male who serves as the altar. three further participants and a congregation complete the number of celebrants. as opposed to the accepted understanding of a black mass where the participants are all adorned in black robes, the three leading participants wear white (priestess, scarlet (mistress of the earth) and purple (master of the temple) and whilst the church of satan exclude the sexual element that seems to have been preva

to the order of nine angles the two main problems that may occur are most likely to be 'madness or extreme personal dis-orientation resulting in a 'possessed' personal life and/or loss of vitality [or] personal delusion about one's own abilities and understanding, both personal and magickal'(22) yet for whatever method that is used to cross or pass through the abyss there can primarily be one of three results. firstly the individual may renounce the satanic quest, secondly the energies encountered may cause dramatic changes detrimental to the individual's psyche and thirdly the individual may pass through successfully achieving adepthood and wisdom. the first result, that of renunciation, occurs when the individual has gained more knowledge than he or she can cope with. explanations of su

ys requires all temple members participating to adhere to a black fast. the fast itself demands absolute silence save for the chanting nine time a day at sunset of the diabolus, a satanic version of the christian dies irae chant. further the members must 'wear only ceremonial robes, will abstain from intoxicating drinks and sexual pleasures and eat no meat'(31) the rite may be performed in one of three locations: a sinister temple, a cave, or an isolated hilltop. prior to the actual rite the sacrificial priest is chosen by lot. the congregation then assemble in the temple and the rite begins. the priestess serves as the altar for this rite whilst the opfer is held by the temple guardian. the master and the mistress then conduct the rite which begins with a ritual dance accompanied by the r

SCHEM HA MEPHORESH

four is the number of the letters of the tetragrammaton. four is also the number of the letters of the name adni which is its representative and key. the latter name is bound with the former and united thereto, thus iahdvnhy forming a name of 8 letters. 8 x 3, the number of the supernal triad, yields the 24 thrones of the elders of the apocalypse, each of whom wears on his head a golden crown of three rays, each ray of which is a name, each name an absolute idea and ruling power of the great name yhvh tetragrammaton. the number 24 of the thrones multiplied by the 3 rays of the crown which equals 72, the name of god of 72 letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name

: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east wind all that night and made the sea dry land, and the waters divided. these three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word of three letters, and there will be 72 names of three letters each, which are the shem ha mephoresch or 72 names of the d

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ncept of religion in more depth. numerous black-and-white images illustrate the text, while sidebars highlight interesting people and fascinating facts connected with the world s religions. the title includes a glossary, a timeline, research and activity ideas, sources for further reading, and a subject index. world religions reference library world religions: almanac is only one component of the three-part world religions reference library. the set also includes a twovolume set of biographies and one volume of primary source documents: world religions: biographies (two volumes) presents the biographies of fifty men and women who have played a critical role in the world s religions throughout history. among those profiled are abraham, whose influence is seen in three of the modern world s

a and baha u lla h, the founder of the baha faith. women who made significant impacts on religion are also featured, including mother maria skobtsova, an orthodox christian nun who worked to save many during the holocaust. world religions: primary sources (one volume) offers eighteen excerpted writings, speeches, and sacred texts from across the religious spectrum. the selections are grouped into three thematic chapters: creation stories and foundation myths; characteristics of the divine; and religion as a guide to living. the first explores the creation stories of religions, such as those relayed in islam s qur an, and foundational myths, such as the one told in black elk speaks, that provide a unifying cultural basis for many people. the second chapter, characteristics of the divine, ex

to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious daoism: a form of daoism that recognizes gods, ancestor spirits, and life after death. ren: empathy, the ability to feel for and sympathize with others; the highest confucian ideal. resurrection: the rising of jesus christ from the dead three days after his crucifixion, or death on a cross. xxvi world religions: almanac words to know rig veda: the central scripture of hinduism, a collection of inspired hymns and songs. rosh hoshanah: the jewish new year. sabbat: holidays practiced by wiccans throughout the year, including the summer and winter solstices, the vernal and autumnal equinoxes, and four additional holidays between thes

ny. sadhana: ascetic person. saint: a deceased person who has been recognized for living a virtuous and holy life. salat: daily prayer. salvation: the deliverance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: the ongoing cycle of birth, life, death, and rebirth. samyak charitra: right conduct; one of the three jewels of jain ethical conduct. samyak darshana: right faith, or right perception; one of the three jewels of jain ethical conduct. samyak jnana: right knowledge; one of the three jewels of jain ethical conduct. sanskrit: an ancient indo-european language that is the language of hinduism, as well as of much classical indian literature. santer a: the way of the saints; an african-based religi

plain and interpret the torah. tanakh: the chief jewish scripture; the hebrew bible. tawba: repentance. theism: belief in the existence of gods or god. theocracy: a form of government in which god or some supreme deity is the ruler. god s laws are then interpreted by a divine king or by a priest class. theology: the study of god and of religions truths. world religions: almanac xxix words to know three jewels: the jain code of ethical conduct, consisting of right faith, right knowledge, and right conduct. tian: heaven, or the principle of ordering the universe. tipitaka: the buddhist sacred texts accepted by all branches of buddhism. tirthankara: literally, makers of the ford; those souls who have attained enlightenment and have been freed from the cycle of death and rebirth; the twenty-fo

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

how nature is revealed, always watch the inner center, turn the outer spheres around it. look well for the golden magnet. if thou findest it thou wouldest get rid of thy sorrows. study well the law 'know thyself, that thou may not be deceived any more. unum sunt omnia, per quod omnia. make known to thee the terra sancta, so that thou mayest not go astray. figurative image of how within this world three worlds in each other, namely this earth sun-world, and also the heavenly and the hellish world have their effects. and the darkness cannot conquer the light. it also shows that the land of the dead, the entrance to hell or superficial darkness, where there is wailing and gnashing of teeth, as well as the land of the living, the heavenly paradise or third heaven are from this world. and that

ve, fire, which burns in the oil of mercy, in which consists the heavenly life. the first and dark principium. god the father, being called a consuming fire. the other principium of light, being god's son, is one with the eternal world of light. the principium of the fire belongs to the world of the four elements, being an offspring of the first two, and is the third principle. whenever the first three qualities of the first dark principii gain the upper hand, then the others are tied up around their centro and all seven are evil. then saturnus stands for avarice, mercurius for envy, mars for wrath, sol for vanity, venus for lewdness, jupiter for cunning and luna for bodily desire, which are the seven evil spirits ruling within the old human being. but when the three in the principio of li

SEPHER HA BAHIR

thoughts [that none should be cast away. the bahir 7 section ii the aleph-beth 17. rabbi amorai sat and expounded: why is the letter aleph at the beginning? because it was before everything, even the torah. 18. why does bet follow it? because it was first. why does it have a tail? to point to the place from which it came. some say, from there the world is sustained. 19. why is gimel third? it has three parts, teaching us that it bestows (gomel) kindness. but did rabbi akiba not say that gimel has three parts because it bestows, grows, and sustains. it is thus written (genesis 21:8 "the lad grew and was bestowed" he said: he says the same as i do. he grew and bestowed kindness to his neighbours and to those entrusted to him. 20. and why is there a tail at the bottom of the gimel? he said: t

r, do not ask about something that is so simple. listen to me and i will advise you. he said to him: what is this like? a king had a number of beautiful dwellings, and he gave each one a name. one was better than the other. he said "i will give my son this dwelling whose name is aleph. this one whose name is yod is also good, as is this one whose name is shin" what did he do then? he gathered all three together, and out of them he made a single the bahir 9 name and a single house. he said: how long will you continue to conceal your meaning? the other replied: my son, aleph is the head. yod is second to it. shin includes all the world. why does shin include all the world? because with it one writes an answer (t'shuvah. 27. the students asked him: what is the letter daleth? he replied: what

of the verse (genesis 1:1"[in the beginning god created (et) the heaven and (et) the earth [why is the word et added in both places] if the word et (an untranslated preposition that connects a transitive verb to its predicate noun) were absent, we would think that "heaven" and "earth" were gods [for we could have read the verse "in the beginning, god, the heaven and the earth created" taking all three nouns as subjects of the sentence] he replied: by the divine service! you may have reached out for the true meaning, but you have not sorted out, and therefore you speak in this manner. but [in the case of "heaven] the word et comes to include the sun, moon, stars and constellations, while [in the case of "earth] it comes to add trees, plants, and the garden of eden. 33. they said to him: it

12) states, the voice of words you heard. how can [the two be reconciled? at first they saw the voices. what did the see? the seven voices mentioned by david. but in the end they heard the word that emanated from them all. but we have learned that there were ten. our sages taught that they were all said with a single word. but we have said that there were seven. there were seven voices. regarding three of them it is written (deuteronomy 4:12, the voice of words you heard, but you saw no form, only a voice. this teaches us that they were all said with a single word. this is so that israel should not make a mistake and say, others helped him. it might have been one of the angels. but his voice alone could not be so powerful. it was for this reason that he came back and included them [in a si

o powerful. it was for this reason that he came back and included them [in a single word. 49. another explanation: it was so that the world should not say that since there were ten sayings for ten kings, it might be that he could not speak for them all through one. he therefore said (exodus 20:2, i am [the lord you god, which included all ten. what are the ten kings? they are the seven voices and three sayings (amarim. what are the sayings [they are the ones alluded to in the verse (deuteronomy 26:18) god has said for you today. what are the three [two are mentioned in the verse (proverbs 4:7, the beginning is wisdom: acquire wisdom, with all your acquisition, acquire understanding. it is thus written (job 32:8, the soul of shaddai gives them understanding. the soul of shaddai is what give

SEPHER YETZIRAH WESTCOTT

sophy which is still extant. the great interest which has been evinced of late years in the hebrew kabalah, and the modes of thought and doctrine allied to it, has induced me to translate this tractate from the original hebrew texts, and to collate with them the latin versions of mediaeval authorities; and i have also published an introduction to the kabalah which may be found useful to students. three important books of the "zohar" or "book of splendour" which is a great storehouse of kabalistic teaching, have been translated into english by s. l. macgregor mathers, and the "sepher yetzirah" in an english translation is almost a necessary companion to these abstruse disquisitions: the two books indeed mutually explain each other. the "sepher yetzirah" although this name means "the book of

e this book to condemn the doctrine of the sages of his time, who were incredulous of the supreme dogma of the unity. at least, this was the opinion of rabbi saadiah--blessed be he--as written in the first chapter of his book the philosopher's stone. these are his words: the sages of babylon attacked abraham on account of his faith; for they were all against him although themselves separable into three sects. the first thought that the universe was subject to the control of two opposing forces, the one existing but to destroy the other, this is dualism; they held that there was nothing in common between the author of evil and the author of good. the second sect admitted three great powers; two of them as in the first case, and a third power whose function was to decide between the two othe

emona, 1560; and at lublin, 1623; and a fourth edition by knorr von rosenroth, at sulzbach in 1684. some parts are not very ancient, because the crusades are mentioned in one chapter. six extant hebrew editions of the "sepher yetzirah" were collected and printed at lemberg in 1680. the oldest of these six recensions was that of saadjah gaon (by some critics called spurious).there are still extant three latin versions, viz, that of gulielmus postellus; one by johann pistorius; and a third by joannes stephanus rittangelius; this latter gives both hebrew and latin versions, and also "the thirty-two paths" as a supplement. there is a german translation, by johann friedrich von meyer, dated 1830; a version by isidor kalisch, in which he has reproduced many of the valuable annotations of meyer;

nticity of "the sepher yetzirah" students may refer to the bibliotheca magna rabbinica of bartoloccio de cellerio, rome, 1678-1692; to basnage, history of the jews, 1708; and to the doctrine and literature of the kabalah, by a. b. waite, 1902.the following copies of the "sepher yetzirah" in hebrew, i have also examined, but only in a superficial manner- 1. a version by saadiah, ab. ben david, and three others, mantua, 1562, 4to. 2. a version with the commentary of rabbi abraham f. dior, amsterdam, 1642, 4to. 3. a version with preface by m. ben j. chagiz, amsterdam, 1713, 16mo.4. a version, constantinople, 1719, 8vo. 5" zolkiew, 1745, 4to. 6" by moses ben jacob, zozec, 1779, 4to. 7" grodno, 1806, 4to. 8" dyhernfurth, 1812, 8vo. 9" salonica, 1831, 8vo. 10. a ms. copy dated 1719, in the briti

with the commentary of rabbi abraham f. dior, amsterdam, 1642, 4to. 3. a version with preface by m. ben j. chagiz, amsterdam, 1713, 16mo.4. a version, constantinople, 1719, 8vo. 5" zolkiew, 1745, 4to. 6" by moses ben jacob, zozec, 1779, 4to. 7" grodno, 1806, 4to. 8" dyhernfurth, 1812, 8vo. 9" salonica, 1831, 8vo. 10. a ms. copy dated 1719, in the british museum. i add here the full titles of the three latin versions; they are all to be found in the british museum library "abrahami patriarchae liber jezirah sive formationis mundi, patribus quidem abrahami tempora praecedentibus revelatus, sed ab ipso etiam abrahamo expositus isaaco, et per pro prophetarum manus posteritati conservatus, ipsis autem 72 mosis auditoribus in secundo divinae veritatis loco, hoc est in ratione, quoe est posterio

SET IN EGYPTIAN THEOLOGY

ds as a symbol of magical power. in some texts he is hailed as a source of strength, and in early paintings he is portrayed as bearer of a harpoon at the prow of the boat of ra, warding off the serpent apep. yet the warlike and resolute nature of set seems to have been regarded with ambivalence in egyptian theology, and the portrayal of this neter went through many changes over a period of nearly three thousand years. pictures of a god bearing two heads, that of set and his daylight brother horus the elder, may be compared to the oriental yin/yang symbol as a representation of the union of polarities. in time, the conflict between these two abstract principles came to be emphasized rather than their primal union. set's battle with horus the elder grew from being a statement of the duality

SETH IN THE MAGICKAL TEXTS

th, within one and the same magical text may be taken to mean that seth in the former as well as the latter phrase indicates the egyptian deity. it is true that the name of iao can be counted as one of the titles of seth-typhon: pearson sees evidence for this in four texts from the greek magical papyri.14 already a. procope- walter, in an article which pearson does not appear to know, argued that three of these texts show only a collocation of iao-names and seth-names, and that no explicit identification of iao and seth-typhon is implied.15 on the other hand, procope-walter knew that iao and seth- typhon could be identified as well as associated: the focal point of his article is papyrus osloensis i (pgm xxxvi, where two iao-pictures are identified as representations of seth- typhon.16 the

uscripts in the british museum (london 1905) 147. seth in the magical texts 91 we have still to discuss doresse's reference to the existence of certain egyptian figurines of seth as evidence for a welding of seth-typhon and christ. doresse in actual fact cited only one bronze statue bearing the inscription, aberamentho.25 this name also appears as a name of jesus in a formula-like phrase repeated three times in the untitled treatise (book iv) at the end of codex askewianus "jesus who is aberamentho (chs. 136, 139, 141).26 noting that aberamentho is a name of seth-typhon in a spell in the demotic leiden papyrus, and that the same spell also calls him by the name of ereshkigal, the sumerian goddess of the underworld,27 f.c. burkitt proposed that jesus' title, aberamentho, identified him as r

not note the evidence of the magical papyri. 30 m. tardieu lists 13 cases of aberamentho and cognates "aberamentho" in studies in gnosticism and hellenistic religions presented to gilles quispel on the occasion of his 65th birthday, ed. r. van den broek and m.j. vermaseren, etudes preliminaires aux religions orientales dans l'empire romain 91 (leiden 1981) 92 jarl fossum and brian glazer that the three gems with the inscription, aberamentho, discussed by c. bonner more than forty years ago cannot be identified as seth representations.31 thus, aberamentho was obviously no inherent title of seth-typhon. as shown by m. tardieu (above, n. 30, aberamentho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian

SETIAN DIVINATION

iends, and fear. now each of these is a complete map of war that serves the person doing the mapping. it reflects their needs, their observations and their wisdom. the setian looks for a system designed by rulers, for rulers- whether it would be crowley's tarot deck, the runes, the ogham and so forth. if you choose to read the divinatory system to aid/manipulate your friends, you impose upon them three things. firstly a viewpoint of a class to which you are becoming a member. secondly awe and respect for that class. thirdly wisdom beyond (but tempered by) your own. this moves them toward change and you toward status. if you use the divinatory system to help yourself out of a jam, by checking for which areas to aim your will at, you are imposing three things upon yourself and your surroundi

your dilemma to move you toward the judgment/control aspect of your being. thirdly you are alleviating the stress of chaos by a meaningful method, rather than say a bottle of old grandpa. this divination attunes you to the divinatory system and the world to you. if you use the fullness of ideas expressed in the divinatory system as a map showing where your true core self stands, you are imposing three things on yourself. firstly you are separating your self from the universe by the simple act of reminding yourself that you are the center of it. secondly you are making yourself aware of blind spots in your initiation. if you can't see how a certain world is important as another, it reflects a lack of balance, that needs to be corrected by willed action, or will be corrected by the universe

SEVEN SHADES OF SOLITUDE

umial, the angelic soul of witchblood. it is the luciferian bone-charm of wisdom that moves upstream against the current of all-that-is: the power of the void in constant becoming as the flesh of the initiate. the hermitage of seth resides under the patronage of the elder gods, the gods that were before the mortal gods of mortal men. the gift of seth is secret- 000- we may conclude by summarising three main views of solitude: external, internal, and secret. the external view of solitude is that arising from physical isolation, that is, from the seclusion of the self from all others. in this view one is deemed alone in terms of external referents. by virtue of external solitude the practitioner dwells apart from the company of man and woman, and is thus able to focus all intent in such deed

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

es into his mind like a bird that flies in through an open window. some say that they hear a bell ring as the knowledge appears. we adepts call this the bell of node. almost everyone has either experienced or knows of someone who has experienced this phenomena, as it is as old as the human race. the trick is to know what to do with it. it is a talent that can be developed by making use of the old three ps: prudence, patience, and perseverance. mostly, it just takes practice, and most adepts work at it on the side until it begins to appear often enough to be of value to them. our intent is to first elevate the self and fulfill the self. then, that done, an adept then draws others to him/her and commences to open them up and make them aware. remember, there is strength in numbers, and we rea

oundation, and then build upon it. if your first attempts are less than impressive, apply patience and try again. remember, what is difficult today is easy tomorrow. the fact that you can't find your shoes in the morning only means that you didn't pay attention to where you put them the night before. pay attention! expand your circle everyone has a circle of awareness. for most people it is about three feet in diameter and considered "private space" or a privacy circle, and most strangers or unfamiliar persons won't intrude within this limit as it is a natural boundary, common to all human beings. there is a small part of human consciousness that automatically monitors this space, sweeping it like radar or a man hunting spiders with a stick, detecting any intrusion or possible danger. adep

by necessity a student, a craftsperson, and an advisor. each transaction strengthens us and brightens our awareness and store of wisdom and knowledge in its own particular way. the more we give, the more we get, and the greater grows our legacy. practice makes perfect, and we all have goals in sight. however, it often takes a while to achieve them. therefore, all cbrs are taught the value of the three ps. they are revered by all as prudence, patience, and perseverance. prudence helps separate the wise man from the fool as the prudent adept thinks out their actions before doing them. sometimes, it is best to let the sleeping dog lie; other times, it is prudent to run it off. patience is the slow but sure crafting of a desired state, setting up the pins squarely in front of the ball, procee

er advancement. a magician must have power, be power and exhibit power in order to control the principalities and powers of the circle. if a magician can't handle simple concepts such as these, he or she had best seek succor from another source "else, yea verily, i say unto thee, thou shalt become daemon dung shoudest thou fail" all right, lets get with the program. here is where heavy use of the three ps will really pay some dividends, as a great deal of prudence, patience, and perseverance will be needed to succeed. the above principles will build the character of any brother or sister to great stature. they also allow an adept to gain the trust of all who associate with him or her. so, this key of wisdom is about building substance and strength into all adepts who, regardless of physica

e force. moreover, we know from gained experience that intent is a powerful force in itself and must be controlled from start to finish or the results of our actions might be far different than expected. therefore, we must focus upon honorable intent and constantly compare our daily actions to that perfect model. consistency is the one true key to success, so we continually practice, applying the three ps in all we say and do, never allowing ourselves to slip across the line into dishonor and the darkness of stupidity. we are to be trusted. it is this long range consistency that earns the trust of our fellows, as they know from experience that we will make the right choices and have the fortitude to carry them through to completion. we will not change sides in the middle of any fray or bet

SIFRA DETZNIYUTHA

the chariot 2001 2 sifra detzniyutha book of that which is concealed the original work of the chariot translation is presented here in its entirety. a substantial appendix follows the five core chapters. the first appendix is an extensive addition from the sixteenth century which is intended to follow after the verse, and elohim said the waters will swarm with movement of living-being, in chapter three. the second brief appendix is an addition intended for the very end of the fifth chapter. the text itself mixes citations from the torah, the writings and the prophets with the zoharic commentary. to avoid confusion, the torah quotes will be penned in bold italic, the writings and prophets will be just bold, and the commentary in regular type. preface the hooks and their pillars shall be mad

d the chayot run forth and return. flee unto your place.77 if you rise like an eagle, and if you will set your nest among the stars, from there i shall bring you down.78 and you, the grasses. were brought forth from the earth.79 when? when the name (hvhy) was implanted. and thus air came forth. and a spark80 came to be. 1) one skull extends to its side.81 full of the dew of two colors over it. 2) three cavities in which the marked letters are manifested as vhy 3) black ones, as a raven, hanging over the deep holes, so that he hears right and left as not. here there is one slender path above.82 4) the forehead that shines as not, the discord of the world, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk

rld, except when his will(]vor, ratzon) has regard. 5) eyes of three colors, to cause fright before them, they are washed with radiating milk. it is written: your eyes shall see jerusalem, a peaceful habitation.83 righteousness dwells in her.84 the peaceful habitation is the ancient one who is hidden. thus the script is oynk(;nyi).85 6) the nose of the face of the small one, in order to be known. three flames burn in its cavities. a torturous flame to hear good and evil. it is written i am hvhy, that (avh, hu) is my name.86 and it is written i slay and i make alive.87 and as it is written i will lift and i will sustain.88 he (avh) has made us, but not we are.89 9 and he (avh) is of the unity, and who (ym, mi) can turn him.90 he calls, who is concealed, and found as not. he who is of not is

nakedness of them all is found, of this it is written: the nakedness of your father is not; she will be uncovered.91 and when yv d d vy departs from h a a h, o d d i, it is written: the nakedness of your mother is not; she will be uncovered, your mother is that-not; her nakedness will be uncovered.92 she is your mother, surely, for understanding (hnyb, binah) you shall call mother..93 10 chapter three nine precious formations were given over to the beard. whatever is hidden, and is manifested as not, is found to be supernal and precious, thus the writings have concealed it. 1) hairs upon hairs, from next to the opening of the ears unto the beginning of the mouth. 2) it is to be found from that beginning unto the other beginning. 3) beneath the two openings a path so full that it is seen a

estimony, and not do they remain in their places. 18 the tree that mitigates is placed within.156 birds attach themselves and nest on its branches.157 below it shelters that chayah (hyx, living being) that rules over this tree, which has two paths to walk, seven pillars surround it,158 with the four chayot (tvyx, living beings) that are moved in the four directions, the serpent turns swiftly with three hundred and seventy leaps, leaps over the mountains, skips over the hills, as it is written: leaping over the mountains, skipping over the hills.159 its tail is in its mouth, in its teeth. he is pierced through on two sides, when it moves, the body is transformed into three directions.160 it is written: and chanokh walked with elohim.161 and it is written: give instruction to the youth (rin

SINISTER TAROT

ouse unheard. hermit- sauroctonos withdrawal and a revealing; the lying between two stages of alchemical change. intimations of the abyss. the culmination on a personal level of energies created by change- the surfacing of individual factors hitherto only known on an unconscious level. a process of discovery that will lead to insight (further) knowledge of wyrd; or madness, death. x in red desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a nexion is opened. wyrd- azanigin that which is beyond personal destiny. that which causes expression of itself via the implementation or provocation of acts which in their design achieve long term aims beyond the causal death of an individual; changing aspects of a society

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

ons of youth. by the intuition of a kindred mind, you have equalled the learning of winckelman, and the plastic poetry of goethe, in the intimate comprehension of the antique. each work of yours, rightly studied, is in itself a criticism, illustrating the sublime secrets of the grecian art, which, without the servility of plagiarism, you have contributed to revive amongst us; in you we behold its three great and long-undetected principles, simplicity, calm, and concentration. but your admiration of the greeks has not led you to the bigotry of the mere antiquarian, nor made you less sensible of the unappreciated excellence of the mighty modern, worthy to be your countryman, though till his statue is in the streets of our capital, we show ourselves not worthy of the glory he has shed upon ou

d she, unconscious of the terrible sacrifice, but awaking and missing him, has a vision of the procession to the guillotine, with zanoni there, radiant in youth and beauty, followed by the sudden vanishing of the headsman, the horror, and the "welcome" of her loved one to heaven in a myriad of melodies from the choral hosts above "zanoni" was originally published by saunders and otley, london, in three volumes 12mo, in 1842. a translation into french, made by m. sheldon under the direction of p. lorain, was published in paris in the "bibliotheque des meilleurs romans etrangers" w.m. preface to the edition of 1853 as a work of imagination "zanoni" ranks, perhaps, amongst the highest of my prose fictions. in the poem of "king arthur" published many years afterwards, i have taken up an analog

cospetto, what a retinue! we sit late, i tell him all the news of naples; we grow bosom friends; he presses on me this diamond before we part, is a trifle, he tells me: the jewellers value it at 5000 pistoles! the merriest evening i have passed these ten years" the cavaliers crowded round to admire the diamond "signor count cetoxa" said one grave-looking sombre man, who had crossed himself two or three times during the neapolitan's narrative "are you not aware of the strange reports about this person; and are you not afraid to receive from him a gift which may carry with it the most fatal consequences? do you not know that he is said to be a sorcerer; to possess the mal-occhio; to "prithee, spare us your antiquated superstitions" interrupted cetoxa, contemptuously "they are out of fashion;

search after the bodies of the english "fool! is not the sea deep enough, or the earth secret enough, to hide one dead man? our ruffians are silent as the grave itself; and i! who would dare to suspect, to arraign the prince di? see to it, this night. i trust him to you. robbers murder him, you understand, the country swarms with them; plunder and strip him, the better to favour such report. take three men; the rest shall be my escort" mascari shrugged his shoulders, and bowed submissively. the streets of naples were not then so safe as now, and carriages were both less expensive and more necessary. the vehicle which was regularly engaged by the young actress was not to be found. gionetta, too aware of the beauty of her mistress and the number of her admirers to contemplate without alarm t

d home in safety. the familiar and endearing intimacy which always exists in italy between the nurse and the child she has reared, and which the "romeo and juliet" of shakespeare in no way exaggerates, could not but be drawn yet closer than usual, in a situation so friendless as that of the orphan-actress. in all that concerned the weaknesses of the heart, gionetta had large experience; and when, three nights before, viola, on returning from the theatre, had wept bitterly, the nurse had succeeded in extracting from her a confession that she had seen one, not seen for two weary and eventful years, but never forgotten, and who, alas! had not evinced the slightest recognition of herself. gionetta could not comprehend all the vague and innocent emotions that swelled this sorrow; but she resolv

SIR WALLIS BUDGE EGYPTIAN MAGIC

ctions set forth in it were intended to enable the reader to judge for himself as to the general accuracy of the conclusions there given. many writers on the egyptian religion have somewhat blinked the fact that it had two sides; on the one it closely resembles in. p. 2 many respects the christian religion of to-day, and on the other the religion of many of the sects which flourished in the first three or four centuries of our era, and which may be said to have held beliefs which were part christian and part non-christian. in its non- christian aspect it represents a collection of ideas and superstitions which belong to a savage or semi-savage state of existence, and which maintained their hold in a degree upon the minds of the egyptians long after they had advanced to a high state of civi

ead shaved, and having kissed his hands and embraced his legs he implored him by the stars, and by the gods of the underworld, and by the island of the nile, and by the inundation, etc, to restore life to the dead body, if only for the smallest possible time, so that the truth of his accusation against the widow might be proved. thus adjured zaclas touched the mouth and the breast of the dead man three times with some plant, and having turned his face to the east and prayed, the lungs of the corpse began to fill with breath, and his heart to beat, and raising his head and shoulders he asked why he had been called back to life, and then he begged to be allowed to rest in peace. at this moment zaclas addressed him, and telling him that he had the power, through his prayers, to cause the fien

en cloth; under it put some olive wood, and set on the middle of the table a small censer wherein myrrh and kyphi shall be offered. and have at hand a small vessel of chrysolite into which ointment of lilies, or myrrh, or cinnamon, shall be put, and take the ring and lay it in the ointment, having first made it pure and clean, and offer it up in the censer with kyphi and myrrh; leave the ring for three days, and take it out and put it in a safe place. at the celebration let there lie near at hand some pure loaves, and such fruits as are in season, and having made another sacrifice upon vine sticks, during the sacrifice take the ring out of the ointment, and anoint thyself with the unction from it. thou shalt anoint thyself early in the morning, and turning towards the east shalt pronounce

nd, when the god shu wished to lift up the goddess nut from the embrace of the god seb, so that her body, supported by her stretched-out arms and legs, might form the sky, he found that he was not tall enough to do so; in this difficulty he made use of a flight of steps, and having mounted to the top of these he found himself able to perform his work. in the fourth section of the elysian fields 1 three such flights of steps are depicted. in the xxiind chapter of the book of the dead the deceased prays that he "may have a portion with him who is on the top of the steps" i.e, osiris, and in funeral vignettes this god is seen seated upon the top of a flight of steps and holding his usual symbols of sovereignty and dominion. the amulet of the steps is usually made of green or blue glazed porce

h consisted, for the most part, of the king's personal friends; the king's orders to them were that "those who are guilty shall die by their own hands, and tell me nothing whatever about it" the first court, which consisted of six p. 76 members, sat to investigate the offences of the husbands and relatives of the royal ladies, and those of the ladies themselves, but before their business was done three of them were arrested because it was found that the ladies had gained great influence over them, that they and the ladies had feasted together, and that they had ceased to be, in consequence, impartial judges. they were removed from their trusted positions before the king, and having been examined and their guilt clearly brought home to them, their ears and noses were cut off as a punishment

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

o surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the rite: a candle or lantern/lamp (which is apart from the optional six candles that can be used as mentioned above; a cord; an arthame; a cup or bowl; a phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in the center of the circle, in the center of the grouping of the implements. if you happen to be using an altar, it can be on the altar instead. yo

t bring to mind a doorway that seems imposing to you- a frightening doorway, threatening and ominous seeming, and even though no two people will have the same image in their heads, all of these doors should have a rough image of a horned man carved or painted on them, his head and face only. he should be leering in a rather disconcerting way. in your mind's eye, step forward and knock on the door three times, and hear a great hollow booming, echoing behind it, which vibrates in your head and in your bones. then, watch it open slowly, and feel yourself drawn in, sucked into an even darker void behind it, and feel yourself falling deep, deep within yourself. as you fall faster into utter darkness, you suddenly feel that you are about to reach the "other side" of this darkness, like something

3: the sign of the autumn equinox invocatory name: wandil (wahn dill) poetic stream: autumn, the doorway of the blessed water in the pale bloom unseen life comes to sleep, risen above to sink below the fading green sigil 4: the sign of the devil's trident invocatory name: routa (roo tah) poetic stream: the old puck-angel raises a fork a threefold sharpened wand one tine for heaven, earth and hell three for the king of the hidden land sigil 5: the sign of mars invocatory name: samael (sam eye el) poetic stream: heavenly steel, earthly steel, the mark of cain is red lifted above, a touch to the forehead above bodies of men struck dead sigil 6: the sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from

be touched for a few hours. if there is an altar in the east, leave it on the altar. the petition is a more "magical" working, as opposed to the sharing of a libation, which always has more religious overtones. to make a petition, you write, on clean parchment paper (or just regular unlined, acid- free paper) your desires or needs; you sign in your own name, and some go further and dab a drop or three of their blood on these petitions. then, folding or rolling the petition up, but never too tightly, you carry it to the west, and make three clockwise circuits around the circle, holding the petition out. as you go around the circle, you have to "hop" over the implements you come to. on your last circuit, as you pass the flame which was placed at sigil 2, you light the petition on fire, and

ling the petition up, but never too tightly, you carry it to the west, and make three clockwise circuits around the circle, holding the petition out. as you go around the circle, you have to "hop" over the implements you come to. on your last circuit, as you pass the flame which was placed at sigil 2, you light the petition on fire, and carry it with you, burning, to the west, thus completing the three clockwise rounds, and leaving you at the west with a burning petition. you then immediately walk, clockwise, until you reach the east, and cast the burning petition out of the circle to the east, and it is done. word to the wise: if you made a promise, and the master delivers, don't shirk your word. you may have to pay the piper in some other way less to your liking. this rite ends when you

SIX WAYS OF KNOWLEDGE

ses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early success in magical initiation may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-centric with the left. these modes of perception are vital for the modern magician to learn and practice as they are key to nourishing and expanding the magical part of one's life. these modes of interacting wit

ot only for precise lbm and mbm, but for self-knowledge. we very, very often don't hear what we say. i am sure all of you have a told a friend "just listen to yourself" just as our friends often say revealing things about themselves (either because of the effect of our will upon them or by their own will to self communication, we often tell ourselves great secrets which we promptly forget. here's three exercises to gain the skill of self-centric hearing. the next time you give advice to someone, excuse yourself and write down the advice somewhere. underneath the advice write the question "is this advice really for me" put the writing away for a few days and then read it over. you'll be struck at your wisdom of words, but not of deeds. learning to learn from yourself is an important initiat

SOLOMON

saw the demon, shuddering and trembling. and he said to him "who art thou" and the demon answered "i am called ornias" 10. and solomon said to him "tell me, o demon, to what zodiacal sign thou art subject" and he answered "to the water-pourer. and those who are consumed with desire for the noble virgins upon earth, these i strangle. but in case there is no disposition to sleep, i am changed into three forms. whenever men come to be enamoured of women, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the nam

corners of the wall, by night and day. for i am offspring of the great one, and nothing less" accordingly i said to him "under what star dost thou lie" and he answered "in the very tip of the moon's horn, when it is found in the south. there is my star. for i have been bidden to restrain the convulsions of the hemitertian fever; and this is why many men pray to the hemitertian fever, using these three names: bultala, thallal [24] melchal. and i heal them" and i said to him "i am solomon; when therefore thou wouldst do harm, by whose aid dost thou do it" but he said to me "by the angel's, by whom also the third day's fever is lulled to rest" so i questioned him, and said "and by what name [1" and he answered "that of the archangel azael" and i summoned the archangel azael, and set a seal o

n began to do what he was bidden to do [1. cp. acts iv. 7] 34. and i glorified god afresh who gave me this authority, and ordered another demon to come before me. and there came seven spirits [1, females, bound and woven together, fair in appearance and comely. and i solomon, seeing them, questioned them and said "who are ye" but they, with one accord, said with one voice [2 "we are of the thirty-three elements of the cosmic ruler of the darkness [3" and the first said "i am deception" the second said "i am strife" the third "i am klothod, which is battle" the fourth "i am jealousy" the fifth "i am power" the sixth "i am error" the seventh "i am the worst of all, and our stars are in heaven. seven stars humble in sheen, and all together. and we are called as it were goddesses. we change ou

leiades" they had a malign influence. the grouping of evil spirits by sevens is common in babylonian and jewish folk-lore. as examples i may cite the testamentum of reuben, ch. 2, and the seven evil spirits of the n.t. possibly, however, the seven planets are here in question; though this is unlikely, for they do not tally with the description given. 2. rom. xv. 6 has the same phrase. for "thirty-three" we should read "thirty-six" elements. note that later in the testament these seven spirits are not among the kosmokrators, a proof that the document before us is a composite one. 3. paul speaks of the kosmokrators in eph. vi. 12 "our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness" see iren. haer. i. i

o i said to him "i adjure thee in the name of the god sabaoth, to tell me by what name thou art frustrated along with thy host" and the spirit answered me "the 'great among men' who is to suffer many things at the hands of men, whose name is the figure 644, which is emmanuel; he it is who has bound us, and who will then come and plunge us from the steep [1] under water. he is noised abroad in the three letters which bring him down [2 [1. the allusion is to the swine of gadara. 2. the three characters are apparently the numbers 644] 53. and i solomon, on hearing this, glorified god, and condemned his legion to carry wood from the thicket. and i condemned the lion-shaped one himself to saw up the wood small with his teeth, for burning in the unquenchable furnace for the temple of god. 54. an

SORCERIES OF ZOS

sire embodied in and represented by the sigil. the important innovation in this system of dream control lies in the transference of the sigil from the waking to the dream state of consciousness, and the evocation, in the latter state, of the shadow-woman. this process transforms an eighth degree rite! into the similitude of the sexual act as used in ninth degree workings. briefly, the formula has three stages: karezza, or unculminating sexual activity, with visualization of the sigil until sleep supervenes. sexual congress in the dream-state with the shadow-woman evoked by stage i. the sigil should appear automatically at this second stage; if it does not, the practice must be repeated at another time. if it does, then the desired result will reify in stage after awakening (i.e. in the mun

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ared to establish small, public temples in the united states: namely, the meditation rooms in the united nations and at wainwright house, rye, new york, and the prayer room in the u.s. capitol. their great temple of understanding is soon to be erected in washington, d.c. the strange, fascinating history of the great seal of the united slates was included in this study because the symbolism of the three rooms and the temple is centered around the all-seeing eye which appears on the reverse side of the seal as depicted on the one dollar bill. the cult is seeking to obliterate the christian ideal by attempting to destroy all honoured standards and traditions set up during the past nineteen centuries for the protection of the civilized world. the lure of famous names associated with the cult h

d the back of the room. the room is as quiet as an underground tomb. its floor is paved with blue-gray slate slabs laid in a haphazard pattern. at the edge of the rug are two very low railings extending out from the east and west walls of the room. the center space between the railings is some six feet in width. to the right of the inner entrance are ten low wicker benches arranged in two rows of three and one back row of four against the corridor wall. attempts by visitors to pass the railings are discouraged by the guard. the mural is a fresco which was painted originally on wet plaster one section at a time by the artist with the aid of an expert in this work brought from europe. it is set into a steel-framed narrow panel projected from the wall, behind which is an enclosed area some si

throws a diffused beam of light from a recessed aperture upon the surface of the mural. there are also ten hidden lights, five on each side of the room, behind the upper edges of a thin suspended ceiling which extends out over the room from the top of the mural. the 18 inch space between the two ceilings contains the light control apparatuses. the lower ceiling is wedge-shaped and separated from three walls of the inner room by a footwide space. thus the room appears to be much longer than it really is because of the many converging lines leading into the narrow end, the corners of which are rounded off on either side of the mural -7- the altar the altar is four feet high and rests on two narrow cross pieces. it is a dark gray block of crystalline iron ore from a swedish mine and weighs s

it is with this room. it is for those who come here to fill the void with what they find in their center of stillness (emphasis supplied) lodestone the world goodwill bulletin is published by lucis press ltd (owned by lucis trust) at 88 edgware rd. marble arch, london w-2, england. the new york branch, the lucis publishing company (11 w. 42nd st, 32nd floor, issues materials on its arcane school, three-member triangles, and world service fund, and publishes the beacon magazine. this company was originally established as the lucifer publishing co, but changed its name on nov. 11, 1924 to the less startling one it bears today. a third branch of the lucis trust is located at 1 rue de varembe (3e, geneva, switzerland. alice a. bailey, the now deceased high priestess of the occult arcane school

g; 25 russet-colored chairs; and a blue and while u.n. banner set in front of a ceiling-to-floor white drape. friends op the meditation room on february 16, 1953, a group known as the friends of the meditation room, numhering 1500 members, presented through its officers a set of guest books to the u.n. wherein visitors to the room could inscribe their names, addresses, and religious affiliations. three and one half to four million visitors have been estimated by the u.n. to have entered the room from october 11, 1952 to june 1963. over 750,000 of these visitors have signed 108 of these books, each containing 7.000 names. what purpose is served by the accumulation of these thousands of names of individuals, with their religious affiliations, who visit the room and who. by the act of signing

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

e the soul can have nothing to do with death. how can we do other than admit that the immortal can as little participate in mortality as the even in the odd? and, continues socrates: if what is immortal is also imperishable, it is impossible that at the approach of death soul should cease to be. it follows from what we have already said that it cannot admit death, or be dead; just as we said that three cannot be even, or any odd number.55 surveying the whole course of the dialogue conducted by socrates, which leads to a perception of the eternal in human individual existence, his hearers take up his ideas; they search within themselves for something that will answer in the affirmative to those ideas from their own experience; they make objections as these occur to them. but what has happen

cording to the custom. after the feast was over, while his parents were returning home, the boy jesus stayed behind 94 christianity as mystical fact in jerusalem, but they were unaware of it. thinking he was in their company, they traveled on for a day. then they began looking for him among their relatives and friends. when they did not find him, they went back to jerusalem to look for him. after three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. everyone who heard him was amazed at his understanding and his answers. the buddha withdrew into solitude, and when he returned a virgin greeted him with words of benediction: blessed are the mother, the father, and the wife to whom you belong. but he answered: only those are blessed w

these are the words of adolf harnack, the greatest historical authority on the subject. but the question is, what sort of documents are the gospels? the fourth, or gospel of john, is so utterly different from the others that those who feel themselves committed to strictly historical research conclude: if john possesses the authentic tradition of the life of jesus, that of the synoptics (the first three gospels) is untenable. or, if the synoptics are right, the writer of the fourth gospel must be dismissed as an historical authority.97 such is the historian s point of view. from our standpoint, which is concerned with the mystery- content of the gospels, this approach need neither be accepted nor denied, though we may note the conclusion of a christian theologian: 102 christianity as mystic

al fact measured by the criteria of consistency, inspiration, and completeness, these writings leave much to be desired. even by ordinary human standards they suffer from manifold imperfections.98 but if our perspective is the mystery-origin of the gospels, much of the disagreement between the gospels falls readily into place, and we can even find a harmony between the fourth gospel and the first three. for none of these writings asks to be taken as a straightforward account of mere historical events. parables and signs the gospels are not put forward as historical biography. what they advance had always existed as the typical life of a son of god in the traditions of the mysteries. they were not created out of historical events but out of mystery- traditions. now it is naturally the case

emmed from four the evidence of the gospels 103 different traditions the belief that he was the one who so perfectly fulfilled their ideal of an initiate, that they could accept him as the one who lived the archetypal life ascribed in their mystery-teachings to such a personality. when they described his life, it was in terms of their own particular mystery-traditions. if the synoptics (the first three gospels) describe it in similar ways, that proves nothing except that they were working out of similar traditions from the mysteries. the writer of the fourth gospel steeps his narrative with ideas that recall the thought of the philosopher of religion, philo of alexandria; again, that proves nothing except the proximity of the tradition out of which he wrote to that of philo.100 in the gosp

SYMBOLISM OF THE BANNERS

f the crucifixtion left the last key to the formula of the cross or lvx. the formula is victory, life= sacrifice of the lower unto the higher. the word lvx could almost be said to contain within it the power of the cross. now, in taking a look at the banners, notice the use of two forms of the cross. the most visible is the calvary cross. in the womb of the hexagram, we notice the appearance of a three-armed cross, the t cross, or the crux commissa. the t cross was found in history in the catacombs of rome and was given many names like "anticipatory cross" or "type cross" and the "cross of the old testament" it represents in its shape a cross-headed yoke or gibbet, and by others, the hammer of thor. in looking at its origin, it could be said that it is phoenician or egyptian. for the 3 bot

er view is that he was made to ascend a ladder of nine steps, and was then nailed to the cross. this ladder is represented in some medieval pictures of the crucifixion. from the 12th century onward, the ladder appears on wood carvings and in stained glass with the other passion symbols: vix, the dice, the seamless robe, the cock, the spear, the sword, the thirty pieces of silver, the pincers, the three nails, the hammer, the pillar of scourging, the scourge, the reed, the sponge, the vessel of vinegar, and the crown of thorns. four forms of the cross were used in the early centuries of our era. the greek cross with the four arms being equal in length, the latin cross (crux immissa or crux capitata) in which the lower limb is longer than each of the others, the crux decussata, or st. andre'

s is not only the cross of calvary but the equal-armed cross and the t cross. the simple cross of equal arms is the point, a symbol of and light, extended in four directions; light in extension. it is also the cross of the elements, the elements being the reflection in twklm of the four holy living creatures in rtk which appears at the corners of the tarot card the universe card. the t cross is a three-armed cross, that is, a cross without the upper bar, and it is the virile part of the egyptian ankh, the symbol of life. it also signifies two forces impacting on a higher level and producing a form on a denser level. all form is built up of opposing higher forces locked together. the shape of the letter t suggests the letter r, meaning head, but with a downward extension ending with the vir

g a cross, suggests the triangle over a cross, the sign of q. having taken a look at correspondences of the cross with the feminine principle of both h and h final, we need to look at w. w is the letter attributed to the world of hryxy, and to the element of m, and the sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the

ucian concepts. these concepts represent the trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see the following "o man, know god and thyself, so thou mayest know what is in heaven and on earth" what god was before t

SYMBOLISM

, a state in which meaning can be received, interpreted, and acted upon, without the individual being "consiously" aware that this has happened. but if the individual's attention is brought to the subject, then the symbol and its meaning can be recalled and the process repeated without any difficulty. if symbols are generated and communicated, if they are transmitted and received, in one of these three states, then i believe we can correctly talk about symbolism, about language. however, if the generation and/or reception of the symbol is unconscious, and/or totally unintended, then i propose that that instance is not an example of symbolism, not language or communication, but rather the accidental generation of and/or visceral response to sensory input [now let us return to the discussion

containing documentation on his cross-cultural studies in this area. not having access to any resource materials that would answer our questions at the time, the workshop session then proceeded into the topic of egyptian neters and the use of neters in symbolism. neters the workshop discussion of egyptian neters started with a brief discussion of the egyptian languages. the ancient egyptians used three different written languages, the hieroglyphic, hieratic, and demotic. the demotic language was a mostly alphabetic language used for common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to spe

common communications among those who could read and write. its primary uses were for social and business reasons. the hieratic language was a pictographic language related to the hieroglyphic, but in which the pictographs were abbreviated and simplified to speed writing. it was used for important state documents and many later religious texts. the hieroglyphic language was the most ornate of the three languages, the most ancient of the three languages, and the most symbolic. it was used for the most important religious and philosophical statements, and for the most important state declarations. many of the symbols used to