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n. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not the natural virtues to be their throne (hierophant advances between the pillars, the hiereus stands on the candidate's left, the hegemon on the candidate's right, the stolistes behind the hiereus, the dadouchos behind the hegemon, the kerux before the throne of the west. all form the hexagram as in diagram below) hierophant "thou will kneel on both knees. give me your right hand which you will place upon this sacred and holy symbol. place your left hand in mine, bow your head, repeat your full earthly name, and say after me (hiereus, hegemon and hierophant form a triangle with tools. the hierophant is in the east, the hegemon is in the southwes

unconsecrated thou cannot enter the pathway of the west" stolistes (signs a cross upon the forehead of the candidate "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth, i consecrate thee with fire" hegemon "child/children of earth, twice purified and twice consecrated, thou mayest approach the gateway of the west (kerux leads the procession to the throne of the hiereus. the hegemon raises all hoodwinks) hiereus (stands threatening with the sword in the right hand, and the banner of the west in the other "thou cannot pass by me" said the guardian of the west "unless you can tell me my name" hegemon "darkness is thy name, thou great one of the path of shades (slowly sinking the point of the sword) 32 hiereus "fear is failure, so be without fe

receive the final consecration. they are two contending forces and one which unites them eternally, and two basal angles of the triangle and one which forms the apex. such is the origin of creation; it is the triad of life. my throne, at the gate of the east, is the place of the guardian of the dawning sun. i carry the banner of the east, the banner of light, the symbol of the perfected work. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at twilight. he carries the banner of the west, which is the banner that symbolizes twilight. the throne of the hegemon between the columns is the place of balanced power between the light and the darkness. the wand of the kerux is the beam of light from the hid

0 0 INITIATION CEREMONY

pillars opening of the neophyte grade 0= 0 when the members are assembled and clothed, hierophant gives one knock and the officers rise. members do not rise except for adoration s to the east or when asked for the signs. nor do they circumambulate with the officers. when they do have occasion to move in the temple, they do so in the direction of the sun and make the neophyte signs on passing the throne of the east whether the hierophant be there or not. the grade sign is made in the direction of movement, except when entering or leaving the hall, when it is made toward the east. the knock is made by rapping the base or shaft of wand or the pommel of sword on a table. hiero (knock) kerux: moves to the right of hierophant, faces west and proclaims. kerux: hekas, hekas, este bebeloi! kerux r

of their duties. hiero: what does the white color of your robes symbolize? heg: purity. hiero: your peculiar ensign of office? heg: the miter-headed sceptre. hiero: what does it symbolize? heg: religion, to guide and regulate life. hiero: what does your office symbolize? heg: those higher aspirations of the soul which should guide its actions. hiero: honoured hiereus your station? hiereus: on the throne of the west, very honoured hierophant hiero: what does the throne of the west symbolize? hiereus: increase of darkness; decrease of light. hiero: your duty? hiereus: i preside over twilight and darkness, which encompass us in the absence of the sun of life and light. i guard the gate of the west. i assist in the reception of the candidate and i superintend the inferior officers in the execu

f their duties. hiero: what does the black color of your robe symbolize? hiereus: darkness. hiero: your peculiar insignia of office? hiereus: the sword and banner of the west hiero: what does the banner of the west symbolize? hiereus: twilight hiero: what does the sword symbolize? hiereus: severity and judgement hiero: what does your office symbolize? hiereus: fortitude. hiero: my place is on the throne of the east, which symbolizes the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red color of my robe symbolizes light. my insignia are the sceptre and the banner of the east which signify power and light mercy and wisdom, and my office is that of expounder of the mysteries. frater stolistes, i command you to purify t

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 lord of the universe (adoration) holy art thou, lord of the universe

een them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation, it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of lig

1 10 INITIATION CEREMONY

s 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 reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, 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 gate of prayer, and the gate of the daughter of the mighty ones. it is also called the gate of the garden of eden and the inferior mother, and in christian symbolism, it is connected with the three holy women at the foot of the cross. the tenth path of the sepher yetzirah which answereth to malkuth is called the resplendent intelligence, because it exalts above every head and sitteth upon the throne of binah. it illuminateth the splendor of all the lights, the zohar me-ou roth and causeth the current of the divine influx to descend from the prince of countenances, the great archangel metatron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the

3 8 INITIATION CEREMONY

the river of fire. the second head is gihon the river of waters, flowing into chesed. the third is hiddekel the river of air flowing into tiphareth. and the fourth river which receiveth the virtue of the other three is euphrates which floweth down upon malkuth, the earth. this river going forth out of eden is the river of the apocalypse, of waters of life, clear as crystal, proceeding out of the throne of god and the lamb on either side of which was the tree of life bearing 12 manner of fruit. and thus do the rivers of eden form the cross, and on that cross the great adam the son who was to rule the nations with a rod of iron is extended from tiphareth and his arms stretch out to gedulah and geburah, and in malkuth is eve, the completion of all, the mother of all, and above the universe s

4 7 INITIATION CEREMONY

e calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph. the altar in the center has a candle on either side. on it is the tarot key

the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so on. the uppermost is the most usual form of the diagram. in the lower the chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the

rible; the commander of the ethereal armies art thou. amen. all salute. hiero: quits his throne and goes to tablet of fire in south. all face south. hiero: let us rehearse the prayer of the salamanders or fire spirits (knocks) immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is raised from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since the birth of the ages of time. thy majesty golden, vast and eternal, shineth above the heaven of stars; above them art thou exalted, o thou flashing fire. there thou illuminateth all things with thine insupportable glory, whence flow th

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and a

ABRAMELIN1

february, 1368, and died at znatm on the 9th december, 1437. son of the emperor charles iv. and of anne of silesia, he received an excellent education. at ten years of age his father gave him the margravate of brandenburg, and two years later he was betrothed to mary, the daughter of louis the great of hungary, whom he afterwards married. he was nominated by his father-in-law his successor on the throne of poland. but the nobles preferred ladislaus, the nephew of casimir the great. however, in 1386, he took possession of hungary, repulsed the poles, overcame the rebellious nobles; and then marched against the wallachians and turks, but he was beaten, and later, notwithstanding the help of france and england, he lost the battle of nicopolis in 1396, he escaped on board a vessel in the black

xcommunicate him. notwithstanding this cossa was elected to the papacy at the time when the church was shaken by internal dissension. he promised at first to renounce the pontificate, if on their side gregory xii. and benedict xiii. would abandon their claims. however, he mounted the papal throne, and declared for the side of louis d anjou in the war between the latter and ladislaus regarding the throne of naples. at length, after the taking of rome by ladislaus, he was forced to implore the support of the emperor sigismond. the latter consented to grant him his protection, but on the sole condition of the convocation of the council of constance. after much hesitation, and after having taken every possible precaution to ensure his personal safety, john xxiii. consented to the assembling of

ADDTLS

specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors 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 comprise

nces be confused with the order of the angelic names on the tablets, which always read from left to right. in the 4 7 grade the admission badge for the 28th path was a pyramid. it was described as having a square base, and four sides composed of equilateral triangles cut off so as to leave a flat top. these four sides were attributed to the four elements, and the flat top was conceived to be the throne of eth, the m. hitherto, the squares of the enochian tablets have been treated as a single whole, and as being flat. in reality, however, they are represented as being pyramids like that described above. the practical magical significance of this will be shown hereafter, but for the moment we must consider the method of producing the sides of these pyramids, and their attributions. with the

ADEPTUS MINOR INITIATION

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 dictionary thereof made; and the rituals and part of the book "m" were transcribed. for the true order of the rose cross descendeth into the depths, and ascendeth into the heights, even unto the throne of god himself, and includeth even archangels, angels and spirits "these four fraters also erected a building to serve for the temple and headquarters of their order, and called it the collegium ad spiritum sanctum, or the college of the holy spirit. this being now finished, and the work of establishing the order extremely heavy, and because they devoted much time to the healing of those si

a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelionis, the 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth to

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

e heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great lad

, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocation o

e queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of the

n when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers o

ALEISTER CROWLEY BOOK OF THE LAW

37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! iii,38: so that thy light is in me& its red flame is as a sword in my hand to push thy order. there is a secret door that i shall make to establish thy way in all the quarters (these are the adorations, as thou hast written, as it is said: the light is

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

of that father to the great co-equal mother, who is a reflection of nuit as he is of hadit. their union brings forth the son "vau" who is the heir. finally the daughter "he" is produced. she is both the twin sister and the daughter of "vau<mystery herein, far deeper, for initiates> his mission is to redeem her by making her his bride; the result of this is to set her upon the throne of her mother, and it is only she whose youthful embrace can reawaken the eld of the 22 all-father. in this complex family relationship<tetragrammaton, as ordinarily understood, ending with the appearance of the daughter, is indeed a degradation> is symbolised the whole course of the universe. it will be seen that (after all) the climax is at the end. it is the second half o

last step we cannot speak. it will now be recognised that to devise a practical magical ceremony to correspond to tetragrammaton in this exalted sense might be difficult if not impossible. in such a ceremony the rituals of purification alone might occupy many incarnations. it will be necessary, therefore, to revert to the simpler view of tetragrammaton, remembering only that the "he" final is the throne of the spirit, of the shin of pentagrammaton. the yod will represent a swift and violent creative energy; following this will be a calmer and more reflective but even more powerful flow of will, the irresistible force of a mighty river. this state of mind will be followed by an expansion of the consciousness; it will penetrate all space, and this will finally undergo a crystallization respl

ymbolism of the v degree and vi degree in o.t.o) of the preservation of this blood which our lady offers to the ancient one, chaos<<chaos is a general name for the totality of the units of existence; it is thus a name feminine in form. each unit of chaos is itself all-father> the all- father, to revive him, and of how his divine essence fills the daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness

d without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward "5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on "6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia. let him sink (when no longer can he strive, though his tongue be bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; and t

night unto nu, and the pleasure of uttermost delight"(the "priest "mounts the third step" the priest: thou that art one, our lord in the universe, the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance, enlightening the worlds, is also the breath that maketh every god even and death to tremble before thee- by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru! the priestess "there is no law beyond do what thou wilt"(the "priest "parts the veil with his lance (during the previou

d without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia<herb dangerious

ALEISTER CROWLEY MAGICK WITHOUT TEARS

rtant. he explained it to me, as to a child. i was merely magic without tears get any book for free on: www.abika.com 182 surprised; it didn't sound possible (sister, all this while i've been lying to you like an archbishop; it is connected wit fascinations; indeed, it has very little to do with anything else) finally, he won me over, i went down to his g.h.q, took the oaths, was installed in the throne of the x of o.t.o. as national sovereign grand master general, and began to establish the order as a going concern. well, you say, that is a very simple story, nothing specially hard to believe in it. true, but consider the dates. that scene in victoria street, is as clear and vivid in my mind, in every detail, as if it were yesterday. that secret is published only in that passage of that b

ALEISTER CROWLEY MEDITATION

t, adding to 463. now 400 is tau, the path leading from malkuth to yesod. sixty is samekh, the path leading leading sic from yesod to tiphereth; and 3 is gimel, the path leading thence to kether. the whole rod therefore gives the paths from the kingdom to the crown. this magical will is the wand in your hand by which the great work is accomplished, by which the daughter is not merely set upon the throne of the mother, but assumed into the highest<magick, the absolute is called the crown, god is called the father, the pure soul is called the mother, the holy guardian angel is called the son, and the natural soul is called the daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs

eel. so am i unto the spirit of man" note how closely woven into itself is all this symbolism! the centre of ruach being the heart, it is seen that this sword of the ruach must be thrust by the magician into his own heart. but there is a subsequent task, of which it is spoken- liber vii, v, 47 "he shall await the sword of the beloved and bare his throat for the stroke" in the throat is daath- the throne of ruach. daath is knowledge. this final destruction of knowledge opens the gate of the city of the pyramids. it is also written, liber ccxx, iii, 11 "let the woman be girt with a sword before me" but this refers to the arming of vedana with sanna, the overcoming of emotion by clarity of perception. it is also spoken, liber lxv, v, 14, of the sword of adonai "that hath four blades, the blad

ALEISTER CROWLEY SEPHER SEPHIROTH

llar of mercy (chokmah-chesed-netzach; situate in netzach) nyx)y boaz, the pillar of severity (binah-geburah-hod; situate in hod) z(b die (wg conjunction, meeting, union hd( writing instrument( 80 yesod: the foundation dwsy water (alternative spelling of mem, 90) mm union; an assembling d(w to make perfect; general, universal, collective llk throne (ex. 17:16, i.e. there gbecause a hand is on the throne of yah h) sk ruins y( crowd ks shovel (y 81 gods myl) i (ex. 23:20) ykn) also, yea; anger; nose p) throne )sk here, hither )p 82 a prayer (ch) y(b kindly, righteous, holy dysx white nbl the beloved thing xwxyn 83 (notariqon of the four worlds: atziluth, briah, yetzirah, assiah (yb) the drops of dew (job. 38:28) l+ ylg (cf. gimel, 73) lmyg a flowing, wave mylg person, self; back, top; wing (

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

"i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me" the new comment stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! al iii,38 "so that thy light is in me& its red flame is as a sword i

ALEISTER CROWLEY THE OTO GNOSTIC MASS

very night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous

ALEISTER CROWLEY THE QABALAH

and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. 61 the reference appears to be to a passage in the 5th thyr. 62 ps. xiv, 1. note that by gematria ya \yhla= 147= hwhy+

ALEISTER CROWLEY THE SWORD OF SONG

ings of god, nor can 495 their subtle meaning understand? a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends 500 to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, 505 all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought i sink 510 the sword of song 38 nothing. the apotheosis of realism and idealism alike gayatri. is the soul of osiris a hymn book? how verse is written. prayer. to what abyss s dizzy brink? and fall! and i have ceased to think! that is, have conquered and made still mind s lower powers by ut

aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sephiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e, exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. weleave it to the reader s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. appendix ii 116 griphus viii. griphus ix. griphus x. culpa urbium nota terrae. nechesh. our father: and she answered him: i am in the place of the bridge. go thou up higher: go thou where these

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ound of human flesh was soaked as a thirsty sponge in a well of blood: and life became a hell, and men and women went singing, robed in the "san-benito" painted with flames and devils, to the stake; to seek in the fire the god of their forefathers- that stern judge who with sworded hand was once wont to read out the names of the living from 171 the book of life, and exalt the humble on the golden throne of tyrants. yet in these ages of crucifix, of skull, and of candle; these ages of "auto-da-f" and "in pace" these ages when the tongue jabbered madness and the brain reeled in delirium, and the bones were split asunder, and the flesh was crushed to pulp, was there still in the darkness a glamour of truth, as a great and scarlet sunset seen through the memory of years. life was a shroud of h

fts of arrows, and the winds shriek through our armour as we battle for the strength of the world. the rain falleth upon the deserts as upon the fertile valleys; and the sun shineth upon the blue waters as upon the verdant fields; and the dew heedeth not where it sleepeth, whether on the dung-hill, or betwixt the petals of the wild rose; for all is lavish in this temple of the world, where on the throne of inexhaustible wealth sits the king of life, tearing the jewels from his golden throat, and casting them out to the winds to be carried to the four corners of the earth. there is no thrift here, no storing up for the morrow; and yet there is no waste, no wantonness, for all who enter 176 this treasure-house of life become one with the jewels of the treasury. words. words. words! they have

and from the misery of your loneliness, the sword of the destruction of desire. then 214 shall ye turn your faces towards the west, and stride after the night of desolation, and on the cup of the sunset shall ye become strong as warriors fed on the blood of bulls, and shall step out past the morning and the night in the manliness of might, to the conquest of thyself, and to the usurpation of the throne of god! 215 the king the king is the undying one; he is the life and the master of life; he is the great living image of the sun, the sun, and the begetter of the sun. he is the divine child, the god-begotten one, and the begetter of god. he is the potent bull, the jewelled snake, the fierce lion. he is the monarch of the lofty mountains, and the lord of the woods and forests, the indweller

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he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindu conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 110 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth, the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu "thou art that (see previous chapter "the yo

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er eye-lid and matter is my lower eye-lid. i gaze into the seven spaces, and there is naught. the rest of it comes without words; and then again: i have gone forth to war, and i have slain him that sat upon the sea, crowned with the winds. i put forth my power and he was broken. i withdrew my power and he was ground into fine dust. rejoice with me, o ye sons of the morning; stand with me upon the throne of lotus; gather yourselves up unto me, and we shall play together in the fields of light. i have passed into the kingdom of the west after my father. behold! where are now the darkness and the terror and the lamentation? for ye are born into the new aeon; ye shall 35 not suffer death. bind up your girdles of gold! wreathe yourselves with garlands of my unfading flowers! in the nights we wi

n merely clumsy compliments) now the angel is spread completely over the globe, a dewy film of silver upon that luminous blue. and a great voice cries: behold the queen of heaven, how she hath woven her robes from the loom of justice. for as that straight path of the arrow cleaving the rainbow became righteousness in her that sitteth in the hall of double truth, so at last is she exalted unto the throne of the high priestess, the priestess of the silver star, wherein also is thine angel made manifest. and this is the mystery of the camel that is ten days in the desert, and is not athirst, because he hath within him that water which is the dew distilled from the the night of nuit. triple is the cord of silver, that it may be not loosed; and three score and half a score and three is the numb

rm monstrous things. the sorceress shall be desired of all men, and the enchanter shall rule the earth. blessing unto the name of the beast, for he hath let loose a mighty flood of fire from his manhood, and from his womanhood hath he let loose a mighty flood of water. every thought of his mind is as a tempest that uprooteth the great trees of the earth, and shaketh the mountains thereof. and the throne of his spirit is a mighty throne of madness and desolation, so that they that look upon it shall cry: behold the abomination! of a single ruby shall that throne be built, and it shall be set upon a high mountain, and men shall see it afar off. then will i gather together my chariots and my horsemen and my ships of war. by sea and land shall my armies and my navies encompass it, and i will e

y of glorious archangels with joined hands, that stand and sing: this is the daughter of babalon the beautiful, that she hath borne unto the father of all. and unto all hath she borne her. this is the daughter of the king. this is the virgin of eternity. this is she that the holy one hath wrested from the giant time, and the prize of them that have overcome space. this is she that is set upon the throne of understanding. holy, holy, holy is her name, not to be spoken among men. for kor they have called her, and malkuth, and betulah, and persephone. and the poets have feigned songs about her, and the prophets have spoken vain things, and the young men have dreamed vain dreams; but this is she, that immaculate, the name of whose name may not be spoken. thought cannot pierce the glory that de

y of the aethyr; but they will not. and yet again there is another cause wherefore he hath permitted them to enter thus far within the frontiers of eden, so that his thought should never swerve from compassion. but do thou behold the brilliance of love, that casteth forth seven stars upon thine head from her right hand, and crowneth thee with a crown of seven roses. behold! she is seated upon the throne of turquoise and lapis lazuli, and she is like a flawless emerald, and upon the pillars that support the canopy 121 of her throne are sculptured the ram, and the sparrow, and the cat, and a strange fish. behold! how she shineth! behold! how her glances have kindled all these fires that have blown about the heavens! yet remember that in every one there goeth forth for a witness the justice o

h his feet is the kingdom, and upon his head the crown. he is spirit and matter; he is peace and power; in him is chaos and night and pan, and upon babalon his concubine, that hath made him drunk upon the blood of the saints that she hath gathered in her golden cup, hath he begotten the virgin that now he doth deflower. and this is that which is written: malkuth shall be uplifted and set upon the throne of binah. and this is the stone of the philosophers that is set as a seal upon the tomb of tetragrammaton, and the elixir of life that is distilled from the blood of the saints, and the red powder that is the grinding-up of the bones of choronzon. terrible and wonderful is the mystery thereof, o thou titan that hast climbed into the bed of juno! surely thou art bound unto, and broken upon

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y in my asana or even in the hanged man or shavasana, the "corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my o

s surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word 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

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o action in matter the divine triad of light. illustration at this point. an approximation follows\ diagram 4. the altar symbol in the 0 =0 ritual "around the cross are the symbols of the four letters of tetragrammaton, the hb:shin of jeheshua being only implied and not "expressed" in the outer. and these are placed according to the winds" the door should be situated behind and to the west of the throne of the hiereus; it is called "the gate of the declarers of judgment" and its symbolic form is that of a straight and narrow doorway between two mighty pylons. the three chiefs at the east of the temple before paroketh sit the three chiefs who govern and rule all things and are the viceroys in the temple of the second order beyond. they are the reflections therein of the 7 =4, 6 =5, and 5 =6

re not otherwise shown in this grade, save in connection with the praemonstrator and imperator. of arouerist his secret place is the last of the invisible stations and he standeth with the hierophant as though representing him unto the outer order. for while the hierophant is 5 =6, yet he is only shown as a lord of the paths in the portal of the vault. so that when he moveth from his place on the throne of the east, the seat of aeshuri, he is no longer osiris but arouerist. and the invisible station of arouerist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills t

ist may therefore be said to be that of the immediate past hierophant. the officers and the stations of the officers "the hierophant" the place of the hierophant is in the east of the temple on the outer side of paroketh to rule the temple under the presidency of the chiefs. he fills the place of the lord of the path, acting as inductor into the sacred mysteries. his symbols and insignia are: the throne of the east in the path of hb:samekh without the veil. the mantle of bright flame-red; the crown-headed sceptre; the banner of the east; the great lamen "expounder of the sacred mysteries" is the name of the hierophant: and he is aeshuri-st "the osiris in the nether world" illustration "diagram 5. the banner of the east10" this is a banner; top is aprox. 2/3 length of sides. sides converge

oth. he is throned upon matter and robed in darkness; and about his feet are the thunder and the lightning, which two forces are symbolised by the impact of the paths of hb:shin and hb:qof (fire, pisces, terminating respectively in the russet and olive quarters of malkuth. there, therefore, is he placed as a mighty and avenging guardian unto the sacred mysteries. his symbols and insignia are: the throne of the west at the limits of malkuth; the robe of darkness; the sword; the banner of the west; the lamen "avenger of the gods" is the name of the hiereus, and he is "horus in the city of blindness" and of ignorance unto the higher. illustration "diagram 7. the banner of the west" this is a black banner; top is aprox. 7/8ths length of sides. sides are parallel. bottom is a downward pointing

s manifested and violently aspirated; while in the name themis it is partly one and partly the other. the hiereus having explained the meaning of the letter h, then recapitulates the stations and duties of the officers, thus occultly affirming the establishment of the temple so that the divine light may shine into the darkness. in explaining his own station the hierophant says "my place is on the throne of the east, which symbolises the rise of the sun of life and light. my duty is to rule and govern this hall in accordance with the laws of the order. the red colour of my robe symbolises light: my insignia are the sceptre and the banner of the east, which signify power and light, mercy and wisdom: and my office is that of the expounder of the mysteries" then follows the purification of the

silence, and affirmed the concealment of that central atom of the wheel which alone revolveth not. the object of the mystic circumambulation is to attract and make connection between the divine light above and the temple, and therefore the hierophant quitteth his throne to take part therein, but remaineth there to attract by his sceptre the light from beyond the veils. each member in passing the throne of the east gives the sign of the enterer, projecting forwards the light which cometh from the sceptre of the hierophant "but horus passes only once, for he is the son of osiris, and inheriteth the light, as it were by birthright from him; wherefore he goeth at once unto the station of the hiereus to fix the light there. the hegemon, the goddess of truth, passeth twice because her rule is o

the altar is the place of the evil triad, and he is brought there as though affirming that he will trample upon and cast out his evil persona, which will then become a support unto him, but it must first be cast down unto its right place. the hiereus now confers the secret signs &c, and during this part of the ceremony the position of the three chief officers is as follows: the hierophant on the throne of the east; the hiereus at the east of the black pillar; and the hegemon at the east of the white pillar. the three again formulating the triad and strengthening it. thus the higher soul will be formulated between the pillars in the place of equilibrium; the candidate at the place of the evil triad. the hiereus now advanceth between the pillars unto the invisible station of harpocrates. th

its action. and as this badge is place upon him, it is as though the two great goddesses, isis and nephthys, in the places of the columns, stretched forth their wings over the form of osiris to restore him again unto life. the mystic circumambulation then followeth in the path of light to represent the rising of the light in the candidate through the operation of self-sacrifice; as he passeth the throne of the east, the red cavalry cross is astrally formulated above the astral white triangle of the three upon his forehead; so that so long as he belongeth unto the order he may have that potent and sublime symbol as a link with his higher self, and as an aid in his search for the forces of the light divine for ever, if he only "will it" but the higher soul or genius returneth unto the invisi

e planets resumed in a mercurial figure. 15 "see 777" col. clxxvii, p. 35. 16 "see 777" col. xiv, p. 4. 17 "see 777" col. lxxx, p. 18 18 "see "handbook of geomancy" the equinox, vol. i, no. ii. 19 a kamea is a magic square "see "mathematical recreations" by w. w. rouse ball. illustration on page 274 approximated below. hb:mem/ hb:ayin/ air_ sigils mercury on tree of tablet of life mercury of air. throne of east_ hb:peh. lamp dais pentacle_ kamea of mercury on_ banner stand_(o_ spirit lamp /lamp tablet hiereus/ hegemon of earth_ lamp_ altar. hierophant. hb:resh_ black white_ mercury_ tablet of seven pla- tablet of alchemi- nets in one symbol cal sephiroth) 4 planes lamp) on tree\ cup\ hb:shin\ 7 planets water. on tree tablet_ of water_ diagram 31. arrangement of the temple for the ceremony

occult knowledge and practical power. good alone is mighty, and truth alone shall prevail; evil is but weakness, and the power of evil; magic exists but in the contest of unbalanced forces, which in the end will destroy and ruin him who hath subjugated himself thereto. as it is said "stoop not down, for a precipice lieth beneath the earth; a descent of seven steps; and therein is established the throne of an evil and fatal force. stoop not down unto that dark and lurid world, defile not thy brilliant flame with the earthy dross of matter. stoop not down, for its splendour is but seeming, it is but the habitation of the sons of the unhappy" the lamp and cup are then replaced, after which the following symbols are explained to the philosophus: the image of nebuchadnezzar's vision; the symbo

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d without willing to do so, and that figures appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole 29 being is swallowed up in fatigue, overwhelmed by its own inertia* let him sink (when no longer can he strive, though his tongue by bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; an

p not down unto the darkly splendid world; wherein continually lieth a faithless depth, and hades wrapped in clouds, delighting in unintelligible images, precipitous, winding, a black ever-rolling abyss; ever espousing a body unluminous, formless and void "stoop not down, for a precipice lieth beneath the earth, reached by a descending ladder which hath seven steps, and therein is established the throne of an evil and fatal force "stay not on the precipice with the dross of matter, for there is a place for thy image in a realm ever splendid "invoke not the visible image of the soul of nature "look not upon nature, for her name is fatal "it becometh you not to behold them before your body is initiated, since by always alluring they seduce the souls from the sacred mysteries "bring her not f

the passage of the incomprehensible nothingness of the ain soph to the perfection of creation 167 expressed by the ten voices or emanations of god the vast one- blessed be he- even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead. as it is written "oh, how the world hath inflexible intellectual rulers (zoroaster. but before i may proceed unto the qabalistical<qabalah, qof-bet-lamed-heh, by tarot "the mystery shown forth in balanced disposition by command> enumeration and analysis of the text, a certain preamble in t

umber 0: the infinite: parabrahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation- 4. in the worlds- assiah: in the taro, the princess- the throne of the spirit: in the tetragram, the he final, and in symbolic language- the daughter: in the cycle of life (birth, life, death, resurrection, the forth; in the keys of the book universal, the empress, kappa-omicron-rho-eta kappa-omicron-sigma-mu-omicron-upsilon, the virgin of the world, venus, aphrodite: centrum in trigonis centri- by whatsoever of a myriad names we call her, still the sam

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water "ae.a" creature of sigils, i consecrate thee by fire [magus of art in a loud voice cries "seven times" the name of the spirit, vibrating strongly, and then says] assistant magus of art, i command thee to place the sigil at the foot of the altar "i.a" mighty magus of art, all your commands shall be obeyed and all your desires shall be fulfilled [he does so. the magus of art, standing on the throne of the east, then proclaims "the invocation" o thou mighty and powerful spirit taphthartharath, i bind and conjure thee very potently, that thou do appear in visible form before us in the magical triangle without this circle of art. i demand that thou shalt speedily come hither from thy dark abodes and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing

ave by the virtue of the name elohim! before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness; i am the great one of the paths of the shades! i am the exorcist in the midst of the exorcism: appear thou therefore without fear before me, for i am he in whom fear is not! thou hast known me, so pass thou on [magus of art passes round to the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowl

t is the symbol of the magic of the word messiah, whereby we triumph over nahash. and the all-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our underst

thee in the name of the highest to force this spirit taphthartharath unto visible manifestation before us, in the great triangle without this circle of art [the magus now places the sigil between the mystic pillars, and attacks it as enterer, directing upon it her whole will: following this projection by the sign of silence. if he does not yet appear, then repeat the invocation to tiriel from the throne of the east. this process may be repeated thrice. but if not even then the spirit come, then an error hath been committed, in which case replace sigil on altar, holding sword as usual, and say""the prayer unto the great god of heaven" o ye great lords of the hall of the twofold manifestation of truth, who preside over the weighing of the souls in the place of judgment before aeshoori, 185 g

he mocker of your mysteries. i curse and blast thee, o thou spirit taphthartharath. i curse thy life and blast thy being. i consign thee unto the lowest hell of abaddon. by the whole power of the order of the rose of ruby and the cross of gold_ for that thou hast failed at their behest, and hast mocked by thy disobedience at their god-born knowledge_ by that order which riseth even unto the white throne of god himself do i curse thy life and blast thy being; and consign thee unto the lowermost hell of abaddon! in the names of iahdonhi, elohim tzebaoth, michael, raphael, beni elohim and tiriel: i curse thy life and blast thy being! down! sink down to the depths of horror. by every name, symbol, sign and rite that has this day been practised in this magic circle: by every power of my soul, o

ghty powers, the knowledge of all the hidden arts and sciences of magic and of mystery! ye! ye! i invoke and conjure! cause ye this mighty serpent taphthartharath to perform all our demands: manifest ye through him the majesty of your presences, the divinity of your knowledge, that we may all be led yet one step nearer unto the consummation of the mighty work, one step nearer unto the great white throne of the godhead; and that, in so doing "his" being may become more glorified and enlightened, more capable of receiving the influx of that divine spirit which dwells in the heart of man and god [s.s.d.d. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, king and

a sapphire, or the vault of the unchanging sky! thou, whose heart is pitiful; where the rose dawn shines out amid the gold! thou, unchanging and unchangeable; whom the eagle follows; whom the serpent doth embrace; o thou that standest on the scorpion! thee, thee, thee, thee, i invoke! o thou! from whom the universe did spring! thou, the all-father, thou whose plumes of power rise up to touch the throne of the concealed! mighty! merciful! magnificent! thee, thee, thee, thee, i invoke! behold! thou hast lifted up thy voice and the hills were shaken! yea, thou didst cry aloud and the everlasting hills did bow! they fled away; they were not! and thine awful sea rolled in upon the abyss! for thou didst look upon my face and say: thou art my son, this day have i begotten thee! yea, o my father

in the hour of trial; but that my name may be written upon high, and that my genius may stand in the presence of the holy one: in that hour when the son of man is evoked before the lord of spirits; and his name in the presence of the ancient of days. o lord of the universe! grant thou that upon me may shine forth the light of my higher soul. let me be guided by the 199 help of my genius unto thy throne of glory, ineffable in the centre of the world of life and light [now go up to the altar: formulating before thee a glittering light: imagine that it demands wherefore thou hast come &c, and say] adoration unto thee that dawnest in the golden! o thou that sailest over the heavens in thy bark of morning! dark before thee is the golden brightness; in whom are all the hues of the rainbow. may

earing heart! o god the vast one! thou art in all things! o nature! thou self from nothing_ for what else can i call thee! i, in myself, i am nothing! i, in thee, i am all self: and exist in thy selfhood from nothing! live thou in me: and bring me unto that self which is in thee! for my victory is in the cross and the rose [now pass to the north and face the east: projecting unto the place of the throne of the east the astral double, and say from thence] the voice of my higher soul said unto me: let me enter the path of darkness: peradventure "thus" may i obtain the 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 answer d unto my soul: child of earth! the light shineth in the darkness

f fire, on the left the pillar of cloud: stretching from the dark clouds of the world of darkness to the bright glory of the heavenly light: ever affirming to eternity the equilibration of the powers of god the vast one! let me pass the gate of the east land! let me pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced f

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with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unity thereof i adore thee by the twelve affirmations and by the unity thereof. 1. o thou show-clad volcan of scarlet fire, thou flame-crested pillar of fury! yea

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. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect, at the same time stamping thrice upon the ground with his right foot. k. the veiled and covered sigil is then to be placed in the northern part of the hall, at the edge of the circle, and the magician then employs the oration of the hierophant from the throne of the east, modifying it slightly, as follows "the voice 152 of the exorcism said unto me; let me shroud myself in darkness, peradventure thus may i manifest myself in light &c. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand, and circumambulates the magic circle once, then passes to the south and halts

will-power to be weakening, when he protects himself from the reflex of the current by the sign of silence, and then drops his hands. he now looks towards the quarter that the spirit is to appear in, and he should now see the first signs of his visible manifestation. if he be "not" thus faintly visible, let the magician repeat the conjuration of the superiors of the spirit "from the place of the "throne of the east" and this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer &c. but if at the third time of repetition he appeareth not, then be it known that there is an error in the working. so let the master of evocations replace the sigil upon the altar, holding the sword as usual, and thus doing "let him repeat a "humble prayer un

him say "in the name of the lord of the universe, arise before me, o form of. into which i have elected to transform myself; so that seeing me men may see the thing they see not, and comprehend not the thing that they behold" k. the magician saith "pass towards the north shrouded in darkness, o form of. into which i have elected to transform myself" then let him repeat the usual oration from the throne of the east, and then command the mystic circumambulation. l. now bring the form round to the south, arrest it, formulate it there standing between two great pillars of fire and cloud, purify it by water and incense, by placing these elements on either side of the form. m. passing to the west and facing south-east formulate the form before thee, this time endeavouring to render it physicall

heir full lengths above his head: the head thrown back, the eyes lifted upwards. thus standing let him aspire with his whole will towards his best and highest ideal of the divine. k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavouring to project the speaking conscious self to the place of the hierophant (in this case the throne of the east. then let him slowly mentally formulate before him the eidolon of a great angelic torch-bearer: standing before him as if to lead and light his way. l. following it, let the aspirant circumambulate and pass to the south, there let him halt and aspire with his whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine him

whole will: first to the mercy side of the divine ideal, and then unto the severity thereof. and then let him imagine himself as standing between two great pillars of fire and of cloud, whose bases indeed are buried in black enrolling clouds of darkness: which symbolise the chaos of the world of assiah, but whose summits are lost in glorious light undying: penetrating unto the white glory of the throne of the ancient of days. m. now doth the aspirant move unto the west; faces south-west, repeats alike the speeches of the hiereus and hegemon. n. after another circumambulation the adept aspirant halts at the south and repeats the meditations in l. o. and as he passes unto the east, he repeats alike the words of the hierophant and of the hegemon. p. and so he passes to the west of the altar

if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavour to behold before him in the place of the throne of the east a certain light or dim glory which shapeth itself into a form (note_ and this can be beholden only by the mental vision: yet owing unto the 162 spiritual exaltation of the adept it may sometimes appear as if he beheld it with his mortal eye) then let him withdraw awhile from such contemplation, and formulate for his equilibration once more the pillars of the temple of heaven. s

ALEISTER CROWLEY EQUINOX EQ I 4 2

garded seriously. it would never do to fail! 205 so for aeons three hundred and twenty and five did they labour with all their might. but the crack was not diminished by an hair's breadth; nay, it seemed bigger than before- a very gape in the womb of the universe. crestfallen, kamael the mighty returned before the great white spirit, his serpents drooping behind him; and they grovelled before the throne of that all-powerful one. he dismissed them with a short laugh, and a wave of his right hand. if he was disturbed, he was too proud to show it "this" he said to himself "is clearly a matter for elohim gibor" therefore he summoned that divine power before him. the crown of elohim gibor was space itself; the two halves of his brain were the yea and nay of the universe; his breath was the brea

ALEISTER CROWLEY EQUINOX EQ I 4

a-yoga pradipika" we read that "there can be no raja yoga without hatha yoga, and "vice versa" that to those who wander in the darkness 54 "shiva sanhita" iii, 37. 55 "ibid, iii, 33. 56 vivek nanda "karma-yoga" p. 62. 57 as in the case of jesus, the aspirant, for the joy that is set before him, must "dare" to endure the cross, despising the shame; if he would be "set down at the right hand of the throne of god" hebrews, xii, 2. 58 "if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to god (1 corinthians, xiv, 28) has more than one meaning. 59 "and when he had opened the seventh seal, there was silence in heaven about the space of half and hour (rev. viii, 1. of the conflicting sects unable to obtain raja yoga, the most merciful sw tm r ma yogi

ule out of the probationers' pledge "i pledge myself never to listen, without protest, to any evil thing spoken falsely, or yet unproven, of a brother theosophist, and to abstain from condemning others" seems to have been consistently acted upon ever since. 79 compare with the kundalini the serpent mentioned in paragraph 26 of "the book of concealed mystery" note too the lotus-leaf that backs the throne of a god is also the hood of the cobra. so too the egyptian gods have the serpent upon the brow. 80 provided the other exits are duly stopped by practice. the danger of yoga is this, that one may awaken the magic power before all is balanced. a discharge takes place in some wrong direction and obsession results. 81 the forcing of the kundalini up the sushumn and through the six chakkras to

ALEISTER CROWLEY EQUINOX EQ I 6 2

sheth by the secret sibilant word that is spoken unto death. capricornus. brethren, let us awaken the master of the temple [the leader of the chorus "beats the tom-tom, and the other brethren clap and stamp their feet. no result] 6 silence- it is in vain! brethren, let us invoke the assistance of the mother of heaven["he goes to veil and reaches through with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen st

nquer [capricornus "rushes forward and threatens them, reciting" my head is split. the crashing axe of the agony of things shears through the stupid skull: out spurt the brains. the universe revolves, then cracks, then roars in dissolution due; and i am counting up the gains and losses of a life afire with dust of thought and dulled desire. 53 [scorpio "as if alarmed at the interruption, flees to throne of" mars "and there with" mars "defies the rabble" bro. aries "rallies" probationers] so, all is over. i admit futility the lord of will. life was an episode for me. as for the meanest monad, knit to man by mightier bonds than skill of subtle-souled psychology. may sever. aim in chaos? none. the soul rolls senseless as the sun["all are driven back up to altar" bro. capricornus["ends "there

capricornus["ends "there is no god" mars["leaps up and goes to altar with uplifted sword. 1. silence [a pause. there is no god- but god [aries "and" probationers "dance a war dance [capricornus "slinks from temple [mars "recites" this is the day which down the void abysm at the earth-born's spell yawns for heaven's despotism, and conquest is dragged captive through the deep; love, from its awful throne of patient power in the wise heart, from the last giddy hour of dead endurance, from the slippery steep, and narrow verge of crag-like agony, springs and folds over the world its healing wings. gentleness, virtue, wisdom, and endurance- these are the seals of that most firm assurance which bars the pit over destructions's strength; and if, with infirm hand, eternity, mother of many acts and

r's arms] bro. capricornus. ah, wanton [sor. scorpio "takes violin and charms the offended deity, who retires pacified<mars. brethren in arms, this is not defeat, but victory! for though i be dethroned, not to me, not to our lady was the glory. for always is the true god hidden- behold["one turns on the white light, and there stands" sol. in aries "upon the throne of the east" mars "goes to him and recites] unity uttermost showed, i adore the might of thy breath, supreme and terrible god who makest the gods and death to tremble before thee- i, i adore thee["he kneels" o hawk of gold with power enwalled, whose face is like an emerald; whose crown is indigo as night; smaragdine snakes about thy brow 57 twine, and the disk of flaming light is on thee, s

sy gulphs we flee 89 of shadow-peopled infancy, through death and birth, to a diviner day; a paradise of vaulted bowers, lit by downward-gazing flowers, and watery paths that wind between wildernesses calm and green, peopled by shapes too bright to see, and rest, having beheld; somewhat like thee; which walk upon the sea, and chant melodiously [venus "manifests distress" pisces "slips away to the throne of" luna [luna "plays her conquering melody<venus. oh! oh! libra. holier than pleasure is pain; nobler is abstinence than indulgence; from sloth and faith we turn to toil and science; from the tame victories of the body to the wild triumphs of the mind. venus. it is the ruin of the temple. libra. for from thee cometh the utterance of the present; but of the futu

light, a light sufficient, light insufferably bright, hence hidden for an hour: imagining this vast vain thing, we call it god, and father. empty hand and prayer unplanned stretched fatuous to the void. ah! men my friends what fury sends this folly to intoxicate your hearts? dread air disparts your vital ways from these unsavoury follies; black melancholies sit straddled on your bended backs. the throne of the unknown is fit for children. we are too well ware how vain is prayer, how nought is great, since all is immanent the vast content of all the universe unalterable. we know too well how no one thing abides awhile at all, how all things fall, fall from their seat, the lamentable place, before their face, weary and pass and are no more. so we, since hope must be, look to the future, to t

fane the sanctuary of our lady: for they know not the secret of the shrine [satyr "dances the dance of the scourge, driving the officers down the stage, where they crouch] pan["goes to altar] brother satyr, i command you to perform the dance of syrinx and pan, in honour of our lady artemis. 122 satyr. and in thine honour["he dances the dance and falls prostrate in the midst" pan["advancing to the throne of luna] uncharmable charmer of bacchus and mars, in the sounding rebounding abyss of the stars! o virgin in armour, thine arrows unsling in the brilliant resilient first rays of the spring! by the force of the fashion of love, when i broke through the shroud, through the cloud, through the storm, through the smoke, to the mountain of passion volcanic that woke- by the rage of the mage i in

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

the next stage, beyond using the description as embodied in the words "fire descends from heaven" through the utterance of certain words and phrases, which are one of the secrets of initiation, and which vary with each initiation, the electrical force to be employed descends upon the rod, passing through the heart and the hand of the initiator to the three who stand in triangular relation to the throne of office. they receive it in turn, and circulate it by act of will through their hearts, thus passing it to the sponsors. they again, by an act of will, prepare to transmit it to that centre in the body of the initiate which is (according to the initiation) to receive stimulation. then succeeds an interesting interlude, wherein the united wills of the hierarchy are blended in order to tran

iation are communicated to the initiate by the initiates of equal rank with his own. this group divides itself into seven groups, according to subray or ray formation, and each group then chants one word in rapid rotation. simultaneously, the colours and symbols of the various sounds pass in front of him, so that he hears and sees that which is committed to him. the more advanced group around the throne of office (the three departmental heads at the first two initiations, and the pratyeka buddhas at the final ones) chant then for him the triple word which blends the seven, and again he sees it before his inner eye. finally the initiator sounds it forth, and the initiate becomes aware within himself, in practical experience, of the one great sound, and knows in one particular centre what it

ds before the initiator) he will lose no time in utilising the acquired secret. the sevenfold secret. after the administration of the oath which pledges the initiate to inviolable secrecy, the newly made initiate advances alone closer to the hierophant; he then places his hand upon the lower end of the rod of initiation which is held in the centre by the hierophant. the three who stand around the throne of office then place their hands upon the glowing diamond which surmounts the rod, and when these five personalities are thus linked by the circulating energy from the rod, the initiator confides to the initiate the secret. the reason for this is as follows: each of the five initiations with which we are immediately concerned (for the higher two, not being compulsory, are outside our presen

ir brothers of a lesser grade, the three great lords we know. who aid these mighty lords who carry on their work, linking the lower with the higher? the brothers of logoic love in all their many grades. they stay within the final fifth till it absorbeth all the fourth. where mounts the ladder then? to the greatest lord of all, before whom e'en that ancient one bends in obeisance low; before whose throne of effulgent light angels of highest rank, masters and lords of uttermost compassion, prostrate themselves and humbly bend, awaiting the word to rise- 124- initiation, human and solar copyright 1998 lucis trust when sounds that word and what transpires when it echoes through the spheres? that word sounds not till all is done, until the lord of endless love deemeth the work correct. he utter

ALICE A BAILEY05 THE LIGHT OF THE SOUL

e is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this ishvara is the s

haracteristics have relative values. the goal is one; the origin is one, but owing to the differing rates of vibration of the seven great breaths or streams of divine energy, every life borne forth upon them differs and is distinctive. the stage of development of the seven lords of the rays is not equal. the unfoldment of the life of the various planetary logoi, or of the seven spirits before the throne of god, is not uniform and the atoms in their bodies, or the monads who constitute their vehicles are therefore not uniform in unfoldment- 146- the light of the soul copyright 1998 lucis trust this is a vast subject and cannot be more than touched upon here. students will find it of interest to search for information given in the different presentations of the one truth anent the great live

alue to the student to trace the analogy between the three parts of solomon's temple, and that of the "temple of the holy spirit" the human frame. the outer court corresponds to those energies and their corresponding organs found below the diaphragm. the holy place is the centres and organs in the upper part of the body from the throat to the diaphragm. the holy of holies is the head where is the throne of god, the mercy seat, and the overshadowing glory. when these three aspects of freedom have been gained and the man is no longer dominated by the water, the mire or physical plane life, then "the power of ascension" is gained and he can ascend into heaven at will. the christ or spiritual man can stand upon the mountain of ascension, having passed through the four crises or points of contr

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

re blended shall the world's word-quest or its woe be ended, and never the world of its wounds made whole till the word made flesh be the word made soul" arthur edward waite what is to be the result of all our effort? personal satisfaction or a joyous heaven of endless rest and beatitude? god forbid! the search in the world goes on; the cry of humanity rises from the depths and mounts to the very throne of god himself. from the heart of the temple of god, to which we may have fought and wrestled our way, we turn back and work on earth. we rest not in our endeavor till the last of the world's seekers has found his way home. what is going to save this world from its present agony, economic distress, and chaos? what is going to usher in the new age of brotherhood and group living? who, or wha

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e truth and each aspect of it is correlated. there is a mechanism through which the real man functions, and there is a structure which he has built up in conformity to the laws of nature and which he can learn to use and control. but, in accordance with the more subjective and speculative school he must learn to differentiate between himself, as the conscious centre of awareness, the "i" upon the throne of intelligence, and the apparatus through which he can contact the outer world. when the "i, the user of the mechanism, can do this he becomes aware of another fact and that is that not only is he a generator and user of energy, and the director of a quota of vitality which is his own, but that there are energies and forces in nature and the planet, and also extra-planetary or cosmic, to w

is true spiritual growth, pain and danger are in this connection practically eliminated. there has been much loose talk about the raising of the kundalini fire and much misapprehension in the matter. let me assure you that it is most difficult to raise, and can only be done by a definite act of the will and through the intense mental focussing and concentrated attention of the man, seated on the throne of consciousness in the head. the masonic tradition has the teaching- 341- a treatise on white magic copyright 1998 lucis trust clearly held in its beautiful ritual of the raising of the great master-mason. only when there is united effort of a fivefold kind, and only after repeated failure, does the vivifying life course through the entire body and bring to life the true man. the second po

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

l energy after (in point of time) that vortex of energy had been set up. spirit and matter became mutually interactive and the form or appearance of the solar system began its process of becoming, a process leading to an eventual being. this idea is ancient and true. we find reference to the seven aeons and the seven emanations and to the life and nature of the seven "spirits which are before the throne of god" in the writings of plato and of all initiates who laid down in ancient times the basic propositions which have guided the human mentality down the ages. these great lives, functioning within the boundaries of the solar system, gathered to themselves that substance which they required for manifestation and built it into those forms and appearances through which they could best expres

for himself, the left hand remains in emptiness "when the right hand of the man of matter grasps the golden lotus of the soul, the left descends seeking the flower of life, though he seeks it not for selfish ends "when the right hand holds the golden lotus firm and the left hand grasps the flower of life, man finds himself to be the seven-leaved plant which flowers on earth and flowers before the throne of god" the purpose of deity, as it is known to the creator, is totally unknown to all save the higher initiates. but the purpose of each ray life may be sensed and defined, subject of course to the limitations of the human mind and to the inadequacy of words. the planned activity of every ray qualifies every form found within its body of manifestation. we come now to a technical statement

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

the laws of transgression touched him not, because he crossed no boundaries and infringed no principles. he embodied in himself the principle of love and therefore it was not possible for him, at the stage in evolution which he had reached, to hurt a human being. he was perfectly balanced and had achieved that equilibrium which released him from all lower impacts and set him free to ascend to the throne of god. for him there was no holding on to the lower and to that which was humanly desirable but divinely rejected. evil therefore passed him by, and he had no traffic with it "he was in all points tempted like as we are, yet without sin."37 he knew no separateness. rich men, publicans, fishermen, learned professors, harlots and simple folk were all his friends, and the "great heresy of sep

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

a certain standing the grade of which in no way concerns you, though many of you have personally and interiorly ascertained who i am. if the teaching which i have given you and the books which i have given to the world do not suffice to win your confidence and your attention, then knowing that i am an initiate of the third degree, or a master, or a boddhisattva or one of the buddhas close to the throne of god will in no way aid your comprehension and will only hinder your development. for many lives i have been close to the master k.h; in discussion with him, we have often wondered how we should aid in the inauguration upon earth of those newer types of work which will be distinctive of the new age and yet would be close enough to the comprehension of the advanced aspirants and the world

discipleship in the new age- volume i copyright 1998 lucis trust the group must then abide by your decision. february 1937 only my love and understanding go out to you at this time, my brother, but not my words or my instruction. seek the way of selfless service and all is well "as birds fly together to summer realms, so souls unite in flight. passing through the gate they thus alight before the throne of god" thus wrote an unknown saint of the church, who travelled not alone. note: this disciple decided for a while to travel alone upon the way as far as affiliation with the tibetan's group of disciples was concerned. on the inner side, the group remains intact with all its members affiliated, actively or inactively. to w. d. b. august 1934 my friend and fellow-worker: you have had an int

her and your teacher. deal with them clearly and with truth, voicing your answers aloud so that you can hear your voice, and thus pay adequate attention to your position and attitude. the fourth and fifth questions please answer in writing and elucidate as clearly as may be. 5. elucidate the following phrases, taken from a very ancient writing. i suggest that you ponder them with care "before the throne of god, the angel, with all the other angels, stood and cried `lord of my life, grant me the strength to tread the path of revelation; to cross the sea of dark illusion, and face the lighted way of earth' god said `go forth and far away "before the gate which opens on the lighted way to peace, the angel stood alone and said `lord of my life, the way of revelation is the way of manifested li

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

erge of consummating, and because of the imminence of that spiritual accomplishment. not only are all those who are functioning consciously in the kingdom of god aware of his plans, but those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of god is known" are also mobilised and organised to assist his work. the spiritual line of succession from the throne of the ancient of days down to the humblest disciple (gathered with others at the feet of the christ) is today focussed on the task of helping humanity. the great moment for which he has so patiently waited has almost arrived; the "end of the age" to which he referred when speaking to his small group of disciples "lo! i am with you all the days even unto the end of the age" has come. today

better way of life. they want love in daily living, right human relations and an understanding of the underlying plan. it is these physical happenings which are of moment and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west all of whom are brought at this climaxing time to our attention. the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unbelievers, will soon give place to

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

the etheric body of the personality, are essential before certain initiations can be taken. the theme is too complex to be enlarged upon here, but i would ask you to consider with care the various statements i have- 91- telepathy and the etheric vehicle copyright 1998 lucis trust made and then seek illumination within yourself. the rays are the seven emanations from the "seven spirits before the throne of god; their emanations come from the monadic level of awareness or from the second cosmic etheric plane. in a certain sense it could be said that these seven great and living energies are in their totality the etheric vehicle of the planetary logos. the evolutionary processes can equally well be stated to be those of eliminating the physical substance lying between the dense physical body

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

fferent. death in pisces through the energy of pluto is transformation a transformation so vital and so basic that the. ancient one is no longer seen. he sinks to the depth of the ocean of life; he descends into hell, but the gates of hell hold him not. he, the new and living one leaves below that which has held him down throughout the ages and rises from the depths unto the heights, close to the throne of god" the connection of these words with christ, the present world saviour, is obvious in their- 128- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust implications, and yet they were written in our archives over seven thousand years ago. death in scorpio is of a different nature and is also described in the same ancient writing in the following words

to the fourth creative hierarchy, the mystery of the perfected seven will be understood" one of the more obvious of the significances of this statement is to be found in the unfoldment of intelligence and love in the initiate, at which time of manifested expression and at the last major initiation, he will be responsive to the synthesis of energies which emanate from the "seven spirits before the throne of god" these are the representatives of the seven rishis of the great bear and their other pole, the seven sisters of the pleiades, symbolically recognised as the seven wives of the rishis of the great bear. here again, in relation to our solar system, do we find another great triangle of energies, of which the focal points on our earth are- 160- a treatise on the seven rays- volume iii: e

ugh the seven rays just as all triplicities subdivide into septenates, yet preserve their identity. these seven energies, emanating from the major three and transmitted via the twelve constellations, are embodied in the seven sacred planets and are represented on our earth- 347- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust by the seven spirits before the throne of god (the symbol of synthesis. this tremendous inter-relation is embodied in one great process of: transmission. reception. absorption. relation and living activity. the method is one of invocation and evocation. in these two sentences, you have one of the most important clues to the whole evolutionary process; the key to the mystery of time and space, and the solution of all problems. bu

d the father 1st logos electric fire. great bear. sun. b. god the son 2nd logos solar fire sirius. venus and mercury- 376- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust c. god the holy spirit 3rd logos fire by friction pleiades. saturn (c.f. 96) 21 "the planetary spirit is another term for the logos of a planet, who is one of the "seven spirits before the throne of god" and therefore one of the seven heavenly men. he is on the evolutionary arc of the universe and has passed many stages beyond the human. the planetary entity is on the involutionary arc and is a very low grade entity. he is the sum total of all the elemental lives of the planet (c.f. 105, note) 22 "the seven sacred planets are composed of matter of the fourth ether and the planetary

a solar logos (723) the planet jupiter references in the secret doctrine 1 "jupiter. is a deity who is the symbol and prototype of. ritualistic worship. he is the priest, sacrificer, suppliant and the medium through which the prayers of mortals reach the gods (ii. 49. note- 388- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. jupiter is regarded as the "throne of brahma (ii. 829) 3 "jupiter is the personification of cyclic law (ii. 830) 4 "the sun used to be called the `eye of jupiter (iii. 278) 5 "plato makes jupiter the logos, the word of the sun (iii. 279) 6 "the mysteries. were presided over by jupiter and saturn" 7 "occultism makes jupiter blue because he is the son of saturn" 8 "the sign of the messiah's coming is the conjunction of saturn

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

e emphasis will be upon the nature of the soul within the forms and upon that creating agent who works with and in the material world. the seven major types of people are studied; their characteristics are investigated, plus their relation to the seven groups into which the hierarchy is divided and the seven great rays or energies (the emanations that the bible calls "the seven spirits before the throne of god. thus the synthesis of all manifestation becomes apparent and the place of the part within the whole can be clearly seen- 162- the unfinished autobiography copyright 1998 lucis trust there are many subsidiary studies about which the disciple must know something prior to entering the future schools of initiation but the above will indicate the general curriculum which will be undertak

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

the physical body and is responsible for the correct functioning of the entire organism, producing both physiological and psychological effects. the importance of this glandular system cannot be overestimated. it is a replica in miniature of the septenary constitution of the universe and the medium of expression and the instrument of contact for the seven ray forces, the seven spirits before the throne of god. around this at present unrecognised truth the medicine and the healing methods of the future civilisation will be built. the glands constitute a great relating system in the body; they bring all parts of the physical vehicle into relation with each other; they also relate the man to the etheric body both individual and planetary and likewise to the blood stream, the carrier of the l

and always towards betterment. the comprehension of the seven stanzas which i now propose to give you will lead eventually to the isolation of the seven psychological causes of disease, inherent in the substance of all forms in this world cycle, because all forms are infused with the life energy of the "imperfect gods" the seven spirits, we are told in the scriptures of the world, are "before the throne of god; this signifies that they are not yet in a position to mount the throne, symbolically speaking, owing to the fact that they have not yet achieved complete divine expression. these lords of the seven rays are greater and more advanced in the spiritual scale than are those great lives who form the council of the lord of the world in shamballa. they are the representatives of the seven

aking importance of the teaching which i have given out anent the seven rays as manifesting energies. speculations as to the nature of the divine trinity have ever been present in the discussions and thinking of advanced men and that since time began and the hierarchy started its agelong task of influencing and stimulating the human consciousness but information anent the seven spirits before the throne of the trinity has not been so usual and only a few writers, ancient or modern, have touched upon the nature of these beings. now, with all that i have given you concerning the seven rays and the seven ray lords, much more can be discovered; these seven great lives can be seen and known as the informing essences and the active energies in all that is manifested and tangible upon the physica

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

first phase, let the forces of light bring illumination to mankind, definitely invokes potencies which are to be found upon monadic levels of consciousness and upon what is occultly called the second plane of divine manifestation. these forces include the lord of the world and the representatives of the seven sacred planets who are spoken of in the christian bible as the "seven spirits before the throne of god" they include also the three agents of the divine triplicity who are known, esoterically and in the east as the three kumaras, or the three buddhas of activity. what do these names and these great individualities mean to you and to average humanity? nothing at all and this is necessarily so. they remain but names and possible hypothetical expressions of divinity until after the third

over our planet? what weapons do you bring to this combat? how will you begin to stem the onslaught and arrest the whirlwind? will you use prayers for peace, and then patiently wait for the forces of good to fight your battle and for god to do the work? i tell you that your prayers and your wishes are unavailing when divorced from right and potent action. your prayers and petitions may reach the throne of god, symbolically speaking, but then the reply comes forth: the forces of light will strengthen your arms and turn the tide in your favour if you stand up and fight for that which you desire. who will arrest the progress of aggressive selfishness if the men and women of goodwill rest back upon their idealism and do naught that is practical to justify their hope or aid in the materialisat

e yet human leader, the christ. the christ has passed through all human experiences, and has never left us; with his disciples, the masters of the wisdom, he is drawing closer to humanity decade after decade; when he said at the ascension initiation "lo, i am with you always even until the end of the age" he meant no vague or general idea of helping humanity from some distant locality called "the throne of god in heaven" he meant just what he said that he was staying with us. the fact of his presence upon earth in physical form is known today by many hundreds of thousands, and will eventually be realised by as many millions. therefore, my brothers, believe in the reality of the work to be done by these great spiritual potencies, invoked during the three full moons of april, may and june. g

ause of the imminence of that spiritual accomplishment. i write thus because not only are all those who are functioning consciously in the kingdom of god aware of his plans, but because those great spiritual beings who live and dwell in the "father's house" in the "centre where the will of god is known" are also mobilised and organised to assist his work. the spiritual line of succession from the throne of the ancient of days down to the humblest disciple (gathered with others at the feet of the christ) is today focussed on the task of helping humanity. the great moment for which he has so patiently waited has almost arrived; the "end of the age" to which he referred when speaking to his small group of disciples "lo! i am with you all the days even unto the end of the age" has come and tod

tter way of life. they want love in daily living, right human relations, and an understanding of the underlying plan. it is these physical happenings which are of moment, and not the vague hopes and promises of the theological faiths. it is the physical presence upon our planet of such recognised spiritual figures as the lord of the world, the ancient of days; the seven spirits who are before the throne of god; of the buddha, the spiritual leader of the east, and the christ, the spiritual leader of the west, which i bring at this climaxing time to your attention. to you i say that the vague belief in their existence, the dreamy speculations as to their work and their interest in human welfare, and the unconvinced, yet hopeful, wishful thinking of believers (and also unbelievers, will soon

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

implemented and energised through the seven planetary centres. the three buddhas of activity (who are also members of the great council) are expressions of the counterparts on cosmic levels of the energies latent in the three permanent atoms in the three worlds of human endeavour. this is again a dangerous parallel to propose for as a symbol it lacks any true analogy. the seven spirits before the throne of god are also members of the council, and each of them is in close rapport and contact with one or other of the seven sacred planets in our solar system, and can thus draw upon the energies which they embody. it will therefore be apparent to you inferentially, how comparatively few of the members of our hierarchy have yet been able to reach the state or condition of development which woul

dim. seize on the cup and swiftly drain, delay not for the pain. the empty cup, the steady hand, the firm and strong endeavour lead to a moment's agony and thence to radiant life. the listening pilgrim listen, o pilgrim, to the chanting of the word by the great deva lords. hush all earth vibration, still the restless strivings of lower mind, and with ear intent hark to the sounds that rise to the throne of the logos. only the pure in heart can hear, only the gentle can respond. the stormy sounds of all earth struggle, the shrill vibration of the watery sphere, the crashing note marking the place of thought, dims the sound and shuts out the tone. he who is silent, quiet and calm within, who sees all by means of light divine and is not led by light reflected within the threefold spheres, is

AN INTRO TO STUDY OF THE KABALAH

ly man of their divine reveries. permit me to afford to you an example of one sublime, deific dream "in this conformation he is known; he is the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones; in his symbols he is knowable although he is unknowable. white are his garments, and his appearance is as a face, vast and terrible in its vastness. upon a throne of flaming brilliance is he seated, so that he may direct its flashing rays. into many thousand worlds the brightness of his face is extended, and from the light of this brightness the just shall receive worlds of joy and reward in the existence to come. within his skull exist daily a thousand myriads of worlds; all draw their existence from him, and by him are upheld. from that head distil

phereth, a conception that has something in common with that of the christian christ, the son of god (the former was represented by a face in profile, the latter by the full face. m. mathers. binah is the supernal mother, aima. malkuth is the inferior mother, the bride of the mikroprosopos. daath or knowledge is the union of chokmah and binah, of wisdom and understanding. merkabah was the chariot throne of god of the vision of ezekiel mentioned in his chapters i. and x; it rested on wheels and was carried by four cherubim, the sacred animal forms, which resembled the man, lion, bull and eagle, which were related to the four quarters of the world, and to four types of humanity. the four letters yod, h, vau, h, or as we say ihvh, of the name we call jehovah, are allotted and distributed by t

he adam oilah or archetype, perfect and immutable. in the second world of briah reside the archangels headed by "metatron" related to kether, in solemn grandeur; he is the garment of al shaddai, the visible manifestation of god; the number of both is 314 (zohar iii. 231a. the word metatron meant "the great teacher" it has a curious resemblance to the greek words met thronon, beside or beneath the throne of god; but this derivation is fanciful. he rules the other archangels of the universe, who govern in their courses all the heavenly bodies, and the evolutions of the dwellers on them: he is, according to the kabalists, the efficient god of our earth--the greek demiourgos. the other arch-angels are according to macgregor mathers, ratziel, tzaphkiel, tzadquiel, kamael, michael, haniel, rapha

APOCALYPSE MOSES

6 yet i feared to take of the fruit. and he saith to me "come hither, and i will give it thee. follow me" chapter 19. 1 and i opened to him and he walked a little way, then turned and said to me "i have changed my mind and i will not give thee to eat until thou swear to me to give also to thy husband" 2 (and) i said "what sort of oath shall i swear to thee? yet what i know, i say to thee: by the throne of the master, and by the cherubim and the tree of life! 3 i will give also to my husband to eat" and when he had received the oath from me, he went and poured upon the fruit the poison of his wickedness, which is lust, the root and beginning of every sin, and he bent the branch on the earth and i took of the fruit and i ate. chapter 20. 1 and in that very hour my eyes were opened, and fort

ng with his trumpet and calling to the angels and saying:2 thus saith the lord, come with me to paradise and hear the judgment with which i shall judge adam" 3 and when god appeared in paradise, mounted on the chariot of his cherubim with the angels proceeding before him and singing hymns of praises, all the plants of paradise, both of your father's lot and mine, broke out into flowers. 4 and the throne of god was fixed where the tree of life was. chapter 23. 1 and god called adam saying "adam, where art thou? can the house be hidden from the presence of its builder? 2 "then your father answered "it is not because we think not to be found by thee, lord, that we hide, but i was afraid, because i am naked, and i was ashamed before thy might (my) master" 3 god saith to him "who showed thee th

aradise on the earth and seth grieved exceedingly over him. chapter 39. 1 and god saith to him 'adam, what hast thou done? if thou hadst kept my commandment, there would now be no rejoicing among those who are bringing thee down to this place. 2 yet, i tell thee that i will turn their joy to grief and thy grief will i turn to joy, and i will transform thee to thy former glory? and set thee on the throne of thy deceiver. 3 but he shall be cast into this place to see thee sitting above him, then 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 o

BLACK WITCHCRAFT

devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream. the fourth book of occult philosophy it is written in the bible that samael/satan fell from heaven as lightening, being a flash downwards, who before the fall, was a guarding seraph around the throne of god. after his fall he was a master of death, the very poison of god yet he was also a giver of life, being the father between fallen angel and woman. in later jewish writings, samael is associated with the name malkira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become

BLAVATSKY H P ANTHROPOGENESIS

s (spirits) of the high; the lhamayin (those) of below, came (b. they slew the forms, which were two- and four-faced. they fought the goat-men, and the dog-headed men, and the men with fishes' bodies (a) the "flames" are a hierarchy of spirits parallel to, if not identical with, the "burning" fiery saraph (seraphim) mentioned by isaiah (vi. 2-6, those who attend, according to hebrew theogony "the throne of the almighty" melha is the lord of the "flames" when he appears on earth, he assumes the personality of a buddha, says a popular legend. he is one of the most ancient and revered lhas, a buddhist st. michael (b) the word "below" must not be taken to mean infernal regions, but simply a spiritual, or rather ethereal, being of a lower grade, because nearer to the earth, or one step higher t

d world) the legions of satan. these are the unmanifest and the manifest; the free and the bound (in matter: the virginal and the fallen. and both are the ministers of the father, fulfilling the word divine" therefore- 55 "holy is the sabbath of god: blessed and sanctified is the name of the angel of havas- satan. for "the glory of satan is the shadow of the lord: god in the manifested world "the throne of satan is the footstool of adonai- that footstool being the whole kosmos (vide part ii "is pleroma satan's lair) when the church, therefore, curses satan, it curses the cosmic reflection of god; it anathematizes god made manifest in matter or in the objective; it maledicts god, or the ever-incomprehensible wisdom, revealing itself as light and shadow, good and evil in nature, in the only

rk, the "sphinxiad" and of "urania's key to the revelations "at noon, the ecliptic would be parallel with the meridian, and part of the zodiac would descend from the north pole to the north horizon; crossing the eight coils of the serpent (eight sidereal years, or over 200,000 solar years, which would seem like an imaginary ladder with eight staves reaching from the earth up to the pole, i.e, the throne of jove. up this ladder, then, the gods, i.e, the signs of the zodiac, ascended and descended (jacob's ladder and the angels. it is more than 400,000 years since the zodiac formed the sides of this ladder. this is an ingenious explanation, even if it is not altogether free from occult heresy. yet it is nearer the truth than many of a more scientific[[vol. 2, page] 358 the secret doctrine. a

gst others- into a clear prophecy. io "is the mother of god" we are told, and "dark epaphos- christ. but, the latter has not dethroned his father, except metaphorically, if one has to regard jehovah as that "father; nor has the christian saviour hurled his father down into hades. prometheus says, in verse 930, that zeus will be humbled yet; as for himself. such marriage he prepares which from his throne of power to nothingness shall hurl him down; so shall be all fulfilled his father kronos' curse. then let him sit confiding in his lofty thunder-peals, and wielding with both hands the fiery bolt; for these shall not avail, but fail he shall, a fall disgraceful, not to be endured (v. 980 "dark epaphos" was the dionysos-sabazius, the son of zeus and of demeter in the sabasian mysteries, duri

igher celestial personality, after the trinity, than that of the archangel or the seraphim, michael" according to them, the conqueror of the dragon is "the archisatrap of the sacred militia, the guardian of the planets, the king of the stars, the slayer of satan and the most powerful rector" in the mystic astronomy of these gentlemen, he is "the conqueror of ahriman, who having upset the sidereal throne of the usurper, bathes in his stead in the solar fires; and, defender of the christ-sun, he approaches so near his master "that he seems to become one with him. owing to this fusion with the word (verbum) the protestants, and among them calvin, ended by losing sight entirely of the duality, and saw no michael but only his master" writes the abbe caron. the roman catholics, and especially th

the sun-osiris, addressed in reality to the spirit sun within, enlightening the newly-born man. let the reader meditate on the connection of the sun with the cross in both its generative and spiritually regenerative capacities- from the highest antiquity. let him examine the tomb of bait-oxly, in the reign of ramses ii, where he will find the crosses in every shape and position. so again, on the throne of that sovereign, and finally on a fragment from the hall of the ancestors of totmes iii, preserved in the national library of paris, which represents the adoration of bakhan-aleare. in this extraordinary sculpture and painting one sees the disc of the sun beaming upon an ansated cross placed upon a cross of which those of the calvary were perfect copies. the ancient mss. mention these as

f latona that she is made to reappear even in revelation (xii) as the woman clothed with the sun (apollo) and the moon (diana) under her feet, who being with child "cries, travailing in birth, pained to be delivered" a great red dragon, etc, stands before the woman ready to devour the child. she brings forth the man child who was to rule all nations with a rod of iron, and who was caught unto the throne of god (the sun. the woman fled to the wilderness still pursued by the dragon, who flees again, and casts out of his mouth water as a flood, when the earth helped the woman and swallowed the flood; and the dragon went to make war with the remnant of her seed who keep the commandment of god, etc (see xii, 1, 17) anyone, who reads the allegory of latona pursued by the revenge of jealous juno

renovations of the earth, with regard to its continents- even ganymedes, who in astronomy is aquarius. it was already shown that while the south pole is the pit (or the infernal regions figuratively and cosmologically, the north pole is geographically the first continent; while astronomically and metaphorically the celestial pole, with its pole star in heaven, is meru, or the seat of brahma, the throne of jupiter, etc. for in the age when the gods forsook the earth and were said to ascend into heaven, the ecliptic had become parallel with the meridian, and part of the zodiac appeared to descend from the north pole to the north horizon. aldebaran was in conjunction then with the sun, as it was 40,000 years ago, at the great festival in commemoration of that magnus annus, of which plutarch

BLAVATSKY H P COSMOGENESIS

. the very symbolism in their names, when transliterated and arranged in greek and latin, are sufficient to show it, as will be proved in several cases further on. the "sacred animals" are found in the bible as well as in the kabala, and they have their meaning (a very profound one, too) on the page of the origins of life. in the sepher jezirah it is stated that "god engraved in the holy four the throne of his glory, the ophanim (wheels or the world-spheres, the seraphim* the sacred animals, and the ministering angels, and from these three (the air, water, and fire or ether) he formed his habitation" thus was the world made "through three seraphim- sepher, saphar, and sipur" or "through number, numbers, and numbered" with the astronomical key these "sacred animals" become the signs of the

ut of spirit. he designed and hewed therewith twenty-two letters of foundation, three mothers and seven double and twelve single, and one spirit out of them. three: water out of spirit; he designed and hewed with them the barren and the void, mud and earth. he designed them as a flowerbed, hewed them as a wall, covered them as a paving. four: fire out of water. he designed and hewed therewith the throne of glory and the wheels, and the seraphim and the holy animals and the ministering angels, and of the three he founded his dwelling, as it is said, he makes his angels spirits and his servants fiery flames" which words "founded his dwelling" show clearly that in the kabala, as in india, the deity was considered as the universe, and was not, in his origin, the extra-cosmic god he is now[[vol

l figures, that christian theology has evolved its self-created human and personal god, the monstrous head from whence flow in two streams the dogmas of salvation and damnation. this is so true that even those clergymen who would be philosophers and who were masons, have, in their arbitrary interpretations, fathered upon the ancient sages the queer idea that "the monad represented (with them) the throne of the omnipotent deity, placed in the centre of the empyrean to indicate t.g.a.o.t.u- read "the great architect of the universe" a curious explanation this, more masonic than strictly pythagorean. nor did the "hierogram within a circle, or equilateral triangle[[footnote(s "science of numbers" by the rev. g. oliver (p. 36[[vol. 1, page] 614 the secret doctrine. ever mean "the exemplificatio

BLUE EQUINOX

bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the ons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. liber lxv 71 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darkly-splendid abodes. there in that formless abyss was

and to our words, signs, etc. the general principles of the order may be fully explained, so far as they are understood below the vi; as it is written .the ordeals i write not: the rituals shall be half known and half concealed: the law is for all. it is to be observed that the punctual performance of these duties, so that the report thereof is noted abroad and the fame of it cometh even unto the throne of the supreme and holy liber ci 219 king himself, will weigh heavily in the scale when it comes to be a question of the high advancement of a brother in the order. of the privileges of the brethren first house 44. the first and greatest of all privileges of a brother is to be a brother, to have accepted the law, to have become free and independent, to have destroyed all fear; whether of cu

very night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee.by the sign of light+ appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous

BOOK OF ENOCH

mament of heaven above. 18.6] and i went towards the south, and it was burning day and night, where there were seven mountains of precious stones, three towards the east and three towards the south. 18.7] and those towards the east were of coloured stone, and one was of pearl, and one of healing stone; and those towards the south, of red stone. 18.8] and the middle one reached to heaven, like the throne of the lord, of stibium, and the top of the throne was of sapphire. 18.9] and i saw a burning fire, and what was in all the mountains. 18.10] and i saw a place there, beyond the great earth; there the waters gathered together. 18.11] and i saw a deep chasm of the earth, with pillars of heavenly fire, and i saw among them fiery pillars of heaven, which were falling, and as regards both heigh

e holy and honoured angels, who was with me, and was in charge of them, 25.1] answered me and said to me: enoch, why do you ask me about the fragrance of this tree, and why do you inquire to learn? 25.2] then i, enoch, answered him saying: i wish to learn about everything, but especially about this tree. 25.3] and he answered me, saying: this high mountain, which you saw, whose summit is like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous a

ught were being referred to. the second parableabout those who deny the name of the dwelling of the holy ones and of the lord of spirits. 45.2] they will not ascend into heaven nor will they come upon the earth; such will be the lot of the sinners who deny the name of the lord of spirits who will thus be kept for the day of affliction and distress. 45.3] on that day the chosen one will sit on the throne of glory and will choose their works. and their resting places will be without number and their spirits within them will grow strong when they see my chosen one and those who appeal to my holy and glorious name. 45.4] and on that day i will cause my chosen one to dwell among them and i will transform heaven and make it an eternal blessing and light. 45.5] and i will transform the dry ground

and praise, and give thanks, and bless, in the name of the lord of spirits. because of the blood of the righteous that has been poured out. and because of the prayer of the righteous, so that it may not cease in front of the lord of spirits, so that justice might be done to them, and that their patience may not have to last forever" 47.3] and in those days, i saw the head of days sit down on the throne of his glory and the books of the living were opened in front of him and all his host, which dwell in the heavens above, and his council were standing in front of him. 47.4] and the hearts of the holy ones were full of joy that the number of righteousness had been reached, and the prayer of the righteous had been heard, and the blood of the righteous had not been required in front of the lo

BOOK T

queen: a princess powerful and terrible: a queen of queens- an empress- whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four k

arried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. earth of fire princess and empress of the salamanders. throne of the ace of wands. ix. the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, beari

lined with swans-down, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. earth of water book t page 7 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 princess and empress of the nymphs or undines throne of the ace of cups. xiii. the lord of the winds and the breezes; he king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a par

. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. earth of air princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii. the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse's feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by

sheepskin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courageous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. earth of earth princess and empress of the gnomes. throne of the ace of pentacles. herein are resumed the especial characteristics of the four court cards of the suits suits cards crests symbols hair eyes wands king winged black horse's head black horse, waving flames, club, scarlet cloak red-gold grey or hazel queen leopard's head, winged leopard, steady flames, wand with heavy head or end red-gold blue or brown prince lion's head, winged waved a

BOOK OF BLACK SERPENT

pointed over the seven heavens: michael rules over the seventh (and highest) heaven. gabriel rules over the sixth heaven. shataqiel is appointed over the fifth heaven. shahaqiel, a prince of the host, is given dominion over the fourth heaven. badariel governs the third heaven. barakiel is appointed to the second heaven. pazriel is given the realm of the first heaven. the ministering angels of the throne of judgement these are the angels of the shekinah and are four in number, two ir and two qedushsha; they are the court officers who raise, argue and close every case that comes before the holy one when he is seated on the throne of judgement. it is they who give effect to the decrees of the most high over the kingdoms of men; these angels form the council of the almighty. the eldest servant

nd upon the rivers and the seas and upon the hills, as it is written: for lo, he that formeth the mountains and createth the wind. the hyyoth there are four in number and are governed by the angel hyyliel. these four angels are the next above the galallim. they have four faces, four wings and weareth crowns upon their heads. the angels of the hyyoth act in service to the ministering angels of the throne of judgement. the galagallim these are eight in number and each has eleven angels which accompany them; they are ruled by galgalliel, who rules over the globe of the sun; and they rule under the dominion of the seven great angelick princes. the hosts and choir of angels the host of angels are eleven in number and these are their names: sallisim, parashim, gibborim, sebahim, geduthim, memunn

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

and promises renewal as the wheel turns too* move round the wheel to face the north-east. light the imbolc candle, saying: the sun increases and the maiden flames the white fields. you claim her as your own and so the year turns and life and light wax as day returns* move next to the east and, facing this direction, light the spring equinox candle, saying: once more you overcome the darkness; the throne of light is yours to ascend and longer days are won* move to the south-east and, facing this direction, light the beltain candle, saying: your warmth brings green growth once more to the barren earth. i kindle fires to draw your healing strength and the corn will grow high* move to the south, face the direction of the summer solstice, light the candle and say: the sun is at its height and a

CHRONOLOGIA RORISPERGIUS

a new sect under the name of "giordanisti, appealing particularly to the lutherans in germany 1586 alleged meeting at luneburg (hanover) between the representatives of the king of navarre, the king of denmark and the queen of england, on 27th july, intending to form a protestant league of defence against the catholic league, which was working at preventing the accession of henry of navarre to the throne of france, calling itself the confederation militiae evangelicae, according to simon studion s naometria (1604. 1587 jo. pistorius (pisstorii)sefer yetzirah (2nd latin version) appeared in the first and only volume of "artis cabalisticae scriptores" under the editorship of pistorius. differs from postel, 35 yrs later. some say paul riccius, others say john reuchlin either wrote it. a third

DAVID ICKE CHILDREN OF THE MATRIX

ey have expanded their power out of the near and middle east by sea and land over the centuries. they became the leaders in royalty, politics and finance, wherever they went. then came a key period when they could begin to "go global" once again. when william of orange, 108 children of the matrix one of the bloodlines, crossed the english channel from holland in 1688, he was manipulated on to the throne of england to rule jointly with queen mary. this was the symbolic coming together of the bloodlines that had made their way into europe by land with those that were taken to the british isles long before by the sumer empire and even those who had survived the atlantean cataclysms in britain. william's invasion came ashore close to the same spot where brutus landed around 1103bc with his tro

DAVID ICKE THE BIGGEST SECRET

ianity. the leadership in amsterdam wasthe successors to the black magicians of babylon. they were reptilians operatingmostly, but certainly not always, within the white race. it was while the black nobilityhad their base in amsterdam that the dutch people were used to begin the whitesettlement of south africa. in 1689, one of this black nobility, called william oforange, was manipulated onto the throne of england and at this time the reptile-aryanleadership in amsterdam moved to london to connect with the other reptile-aryanbloodlines who had settled in london and britain thousands of years before. londonbecame even more the epicentre of their increasingly global operations. it was after thisthat british people were used to settle south africa and they went to war with thedutch people the

the idea that they are from the bloodline of jesus is a play on words, or, rather, a play ondeities, by the priory of sion. jesus is another name for nimrod/tammuz, the father-sonof babylon. therefore, i would suggest, the bloodline of jesus is really the bloodlineof the nimrod brotherhood, the reptile-aryans. also, the priory of sion say they arededicated to restoring the merovingian line to the throne of france. they never werethe monarchy of france, because it didnt exist at that time. its all nonsense anddesigned to hide the real agenda of the priory of sion which is a babylonianbrotherhood front. what all these diversions obscure is a simple and devastating truth.the grant of arms or symbol of the dragon bloodine in sumer was called a gra-al,also known as the mark of cain. the biblica

saint-remy and, according to several accounts, he was thegrandfather of the most famous psychic-astrologer of all time, nostradamus. thismakes sense because in the 16th century nostradamus was closely connected to thehouse of lorraine and its offshoot, the house of guise, as they pursued a bloodycampaign of assassination against their bloodline rivals in a bid, ultimatelyunsuccessful, to win the throne of france. his very name gives his background away.nostradamus real name was michel de notre dame, michael of our lady. the frenchwriter and investigator, gerard de sede, who it seems had insider contacts, claimed thatnostradamus was an agent for the houses of lorraine and guise and was using hisposition as astrologer to the french court to manipulate on their behalf. de sede furthersuggest

ilippe the fair, and their subsequentreturn to france as the scots guard. it also connects this group with the priory of sion.the figure which encapsulated these connections was james vi of scotland, whosucceeded elizabeth i and became james i of england and scotland. he was the onlychild of mary queen of scots. the stuart bloodline with its connections to the reptilianmerovingians was now on the throne of both england and scotland. under jamess166patronage, the scottish and templar knowledge and the rosicrucian knowledge offrancis bacon and others could merge and become united under the name, freemasonry.so could the knowledge of the reptilian house of lorraine, another bloodline of kingjames. he had the whole set, this guy. for this reason, and others, you find the namesjames and st jame

e to thefrench border and some 20 kilometres from luxemburg. it is protected from view by thickforests and guards keep out the curious. in the grounds is a cathedral with a domecontaining 1,000 lights.28 when president george bush talked of 1,000 points of light, hewas speaking in code about this place of initiation for the highest initiates of the satanicpyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy,a position known as the queen mother.29 every day, apparently, a child is sacrificed in the298basement.30 ceremonies are performed here to the satanic goddess known as lilith, ademon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed onthrough the female, was symbolised as a lily and the main reptilian gene carriers weregiv

DEITUS

church and state. crowley identified that a new cycle of expansion had begun and the cycle of restriction had ended. he refered to this cycle as the aeon of horus but the aeon of horus was only the first of many aeons within the cycle he had identified. the god osirus had passed through the land of the dead and was now reborn as horus. the bright and glorious child was reborn and now sat upon the throne of his father. this fit beautifully into crowley s egyptian schema but the doctrine of thelema failed to transform the world as he believed it would. the religion of crowley-anity attracted few followers at the time but the child grew and was weaned. and in 1966 it went out to play with its friends. anton lavey referred to a cycle of expansion as an age of fire and to a cycle of restriction

DEMONIC BIBLE

lory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as lord of heaven& earth, and of hell. for i am the magus of the aeon of lucifer i am the magus of the aeon. renunciation& proclamation (recite nine times) i renounce god. i renounce jesus. i renounce the angels and archangels. i renounce the holy catholic church. i renounce all that is holy and all that is good. i renounce all gods. and i proclaim that satan lucifer is lord

m leviatan. come forth, lord of the underworld, and manifest thyself. come forth, lord of the underworld, and manifest thyself. invocation of the queen of the underworld i have called upon the lord of the underworld, the lord of the dead. and by calling upon the lord of the underworld i have become the lord of the dead. i am pluto; i am hades; i am anubis; i am samhein; i am kutha. i sit upon the throne of the underworld as lord of the underworld and lord of the dead. i take the queen of the underworld, the queen of the dead as my wife and as my lover. hela, persephone, proserpine, ereshkigal, queen of the underworld, queen of the dead come forth and manifest thyself. queen of the underworld, i invoke thee. queen of the underworld, i summon thee. queen of the underworld, i conjure thee. co

given myself as a sacrifice upon the altar of satan. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have called upon the lord of the underworld, the lord of the dead, and in calling upon the lord of the underworld, the lord of the dead, i have become the lord of the underworld, the lord of the dead. i sit upon the throne of the underworld, as lord of the underworld and the dead. i have taken the queen of the dead, as my wife and as my lover. once again, i return to the earth, reborn in the image of satan. i am reborn in the image of satan, as a living demon in the flesh (dip forefinger of left hand in anointing oil, form inverted pentagram on forehead. i am ordained as a priest of the dark lord and an ambas

and i am leviatan. come forth, lord of the earth, and manifest thyself. come forth, lord of the earth, and manifest thyself. invocation of the queen of the earth i have called upon the lord of the earth, the horned god of the earth. and in calling upon the lord of the earth i have become the horned god of the earth. i am pan; i am bacchus; i am dionysus; i am kernunnos; i am herne. i sit upon the throne of the infernal empire, as lord of the living and the dead. i take the queen of the earth also as my wife and as my lover. ishtar, inanna, isis, demeter, ceres, queen of the earth, goddess of pleasure and fertility, come forth and manifest thyself. queen of the earth, i invoke thee. queen of the earth, i summon thee. queen of the earth, i conjure thee. come forth, queen of the earth, and ma

enochian keys and the call of the 30 aers. with all the strength of my being, i imagined myself rising up and battling the angels of heaven, finally bringing the archangel michael to his knees before me. after invoking the 30 ayres, i recited the following statement, repeating each line three times: i have risen up waging war on the heavens, by stealth i have conquered the heavens, i sit upon the throne of all creation, as lord of heaven, and earth, and hell. i force all the angels to kneel and supplicate themselves before me. i crucify jesus upon his cross. i rape the virgin mary and make her my concubine. i mock the cabala saying, i am the yod he vau he, i am the divine tetragrammaton, i am yahweh, i am allah, i am the elohim. i mock the cabala as i sit upon the throne of all creation. p

tan. i have opened the nine locks of the abyss and have received the mark of the beast. i have descended into the underworld, crossing the river styx. i have been baptized in the river styx and in the flames of hell. i have been reborn in the image of satan, as a living demon in the flesh. i have been ordained as a priest of the dark lord and ambassador of his infernal empire. i have sat upon the throne of the infernal empire as lord of the living and the dead. i have taken the dark goddess as my wife and as my lover. i have crossed the planetary spheres, the seven spheres above the earth, i have walked amonst the azonei, the unzoned ones, and the wanderers from the wastes. i have performed the ritual of descent. i have descended to the realm of chaos. i have become one with the ancient on

scent. i have descended to the realm of chaos. i have become one with the ancient one, the dragon of chaos. i have crossed the nine spheres, the nine angles between the worlds. i have stood at the center of the universe and become a god upon the earth i have become a dark god upon the earth. i have risen up waging war on the heavens and, by stealth, have conquered the heavens. i have sat upon the throne of all creation as lord of heaven, of earth, and of hell. i have spoken the word of the aeon and become magus of the aeon. by thelema, and by xeper, i have become deitus. general invocation for calling any of the spirits i call all the forces of darkness into myself, into this body, this temple which i have prepared and set apart to the dark lord. i call all the forces of darkness into myse

DIABOLUS

every age. satan has long represented the otherness which is considered evil or dark, but yet few but the daring refuse to explore this area of magical study. satan has origins in the middle east as a djinn which is made of fire instead of light, from which the angels after were made from. shaitan was originally called azazel or azazyl, the first angel which preached to the other angels under the throne of god. azazel, who later was called iblis or shaitan, refused to bow before man, noting that his nature of lowly compared to his essence, which was of fire. azazel was cast out from heaven into the earth, along with the fallen angels (the conception of) god-head must ever evolve it s own inertia for transmutation to its very opposite because it contains it..the idea of god ever means the f

DION FORTUNE MYSTICAL QABALA

and the latter a warrior king in his chariot. these are the constructive and destructive principles respectively. it is interesting to note that binah, the supernal mother, is also saturn, the solidifier, who connects through his sickle with death with his scythe, and time with his hour-glass. in binah we find the root of form. it is said of malkuth in the sepher yetzirah that it sitteth upon the throne of binah-matter has its root in binah-saturn death; form is the destroyer of force. with this passive destroyer goes also the active destroyer, and we find marsgeburah immediately below it on the pillar of severity; thus is the force locked up in form set free by the destructive influence of mars, the siva aspect of the godhead. chokmah, the zodiac, represents kinetic force; and chesed, jup

he sepher ye irah says of two of the sephiroth that they are exalted above every head-a contradictory statement; yet in the fact that it is made with regard to chokmah and malkuth there is illumination for us if we ponder its significance. chokmah is the supernal father, malkuth is the inferior mother, and the text which declares her exaltation above every head also says that she sitteth upon the throne of binah, the superior mother, the negative counterpart of chokmah. now chokmah is the most abstract form of force, and malkuth is the densest form of matter; so in this statement we have a hint that each of this pair of extreme opposites is the supreme manifestation of its own type; and both are equally holy in their different ways. 17. we must distinguish between the fertility rite, the v

their specialised expressions on a lower arc in one or another of the six sephiroth which form microprosopos. it is repeatedly said of these that they have their roots in or are reflections of the higher triad, and these hints have a deep significance. binah links with malkuth as the root with the fruit. this is indicated in the yet ziratic text of malkuth, in which it says "she sitteth upon the throne of binah" it is for this reason that a hard and fast attribution of the gods of other pantheons to the different sephiroth is impracticable. aspects of isis are to be found in binah, netzach, yesod, and malkuth. aspects of osiris are to be found in chokmah, chesed, and tiphareth. this comes out clearly in greek mythology, wherein the different gods and goddesses are given descnptive titles

ah is the vision of sorrow. a vision which calls to ruind the picture of the virgin weeping at the foot of the cross, her heart pierced by seven swords. we also recall the teaching of the buddha that life is sorrow. the idea of subjection to sorrow and death is implicit in the idea of the descent of life to the planes of form. 44. the yetziratic text of malkuth, already referred to, speaks of the throne of binab. one of the titles given to the third sephirab is khorsia, the throne; and the angels assigned to this sephirah are called the aralim, which also means thrones. now a throne essentially suggests the idea of a stable basis, a firm foundation, upon which the wielder of power takes his seat and cannot be moved. it is, in fact, a thrust-block which takes the back-pressure of a force as

gain because we are adequate to deal with the material plane. chapter xxv malkuth title: malkuth, the kingdom (hebrew spelling: mem, lamed, kaph, vau, tau) magical image: a young woman, crowned and throned. situation on the tree: at the base of the pillar of equilibrium. yetziratic text: the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether. titles given to malkuth: the gate. the gate of death. the gate of the shadow of death. the gate of tears.the gate of justice. the gate of prayer. the gate of the daughter of the mighty ones. the gate of the garden of eden. the inferior mother. m

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

ii, p. 40f; schweinfurth, im herzen von africa, bd. ii, kap. 16, p. 131 ff. that the pigmies paid tribute to the egyptians is certain from the passage "the pigmies came to him from the lands of the south having things of service for his palace; see d michen, geschichte des alten aegyptens, berlin, 1887, p. 7. 4] p. xxvi of the god [osiris] before his great throne. the two beings who are over the throne of the great god proclaim pepi to be sound and healthy [therefore] pepi shall sail in the boat to the beautiful field of the great god, and he shall do therein that which is done by those to whom veneration is due"[1] here clearly we have a reference to the historical fact of the importation of a pigmy from the regions south of nubia; and the idea which seems to have been uppermost in the m

renewal of youth in a future life was the aim and object of every egyptian believer. to this end all the religious literature of egypt was composed. let us take the following extracts from texts of the vith dynasty as illustrations- 1. ha unas an sem-nek as met-th sem-nek anxet hail unas, not hast thou gone, behold [as] one dead, thou hast gone [as] one living hems her xent ausar. to sit upon the throne of osiris.[2 [1# recueil de travaux, t. v, p. 167 (1. 65. 2. recueil travaux, t. iii, p. 201 (1. 206. the context runs "thy sceptre is in thy hand, and thou givest commands unto the living ones. the mekes and nehbet sceptres are in thy hand, and thou givest commands unto those whose abodes are secret] p. lvi 2. o ra-tum i-nek sa-k i-nek unas. sa-k pu en o ra-turn, cometh to thee thy son, co

ix; see un tombeau gyptien (in revue de l'histoire des religions, t. xxiii, pp. 153, 154. it is possible that maa-kheru may mean simply "blessed] p. 1xxv and his ka is triumphant.[1] he sits on a great throne by the side of god.[2] the throne is of iron ornamented with lions' faces and having the hoofs of bulls.[3] he is clothed in the finest raiment, like unto the raiment of those who sit on the throne of living right and truth.[4] he receives the urerit crown from the gods,[5] and from the great company of the gods of annu.[6] he thirsts not, nor hungers, nor is sad;[7] he eats the bread of ra and drinks what he drinks daily,[8] and his bread also is that which is spoken by seb, and that which comes forth from the mouth of the gods.[9] he eats what the gods eat, he drinks what they drink

thy head-dress is upon thy shoulders, thy face is before thee, and those who sing songs of joy are upon both sides of thee; those who follow in the train of god are behind thee, and the divine the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (17 of 21 [8/10/2001 11:23:21 am] forms who make god to come are upon each side of thee. god cometh, and pepi hath come upon the throne of osiris. the shining one who dwelleth in netat, the divine form that dwelleth in teni, hath come. isis speaketh unto thee, nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, o pepi, in the region of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm

of saa. thou comest forth to thy mother nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where ra abideth. thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of osiris. then hail, o pepi, for the eye of horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. as a son fighteth for his father, and as horus avenged osiris, even so doth horus defend pepi against his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recueil de

inst his enemies. and thou [1. recueil de travaux, t. iv, p. 74 (1. 602. 2. recueil de travaux, t. iv, p. 46 (l. 405. 3. ibid, t. iii, p. 202 (1. 209. 4. ibid, t. iv, p. 51 (1. 447 f. 5. ibid, t. v, p. 53 (l. 340. 6. ibid, t. 8, p. 104 (l. 665. 7. ibid, t. v, p. 159 (ll. 1-21] p. lxxviii "standest avenged, endowed with all things like unto a god, and equipped with all the forms of osiris upon the throne of khent-amenta. thou doest that which he doeth among the immortal shining ones; thy soul sitteth upon its throne being provided with thy form, and it doeth that which thou doest in the presence of him that liveth among the living, by the command of ra, the great god. it reapeth the wheat, it cutteth the barley, and it giveth it unto thee. now, therefore, o pepi, he that hath given unto the

epi, he that hath given unto thee life and all power and eternity and the power of speech and thy body is ra. thou hast endued thyself with the forms of god, and thou hast become magnified thereby before the gods who dwell in the lake. hail, pepi, thy soul standeth among the gods and among the shining ones, and the fear of thee striketh into their hearts. hail, pepi, thou placest thyself upon the throne of him that dwelleth among the living, and it is the writing which thou hast [that striketh terror] into their hearts. thy name shall live upon earth, thy name shall flourish upon earth, thou shalt neither perish nor be destroyed for ever and for ever" corporeal pleasures. side by side, however, with the passages which speak of the material and spiritual enjoyments of the deceased, we have

d she chose the millions of the gods, but she esteemed more highly the millions of the khu's. and she meditated in her heart, saying "cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto p. xc legend of ra and isis "ra in heaven and upon earth" now, behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. the holy one had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a spear; she set it not upright before her face, but let it lie upon the ground in the path whereby the great god went forth, according to his hea

sts of the great college of amen, which seems to have been established early in the xviiith dynasty by the kings who were his devout worshippers. the extract from a papyrus written for the princess nesi-khonsu,[2] a member of the priesthood of amen, is an example of the exalted language in which his votaries addressed him "this is the sacred god, the lord of all the gods, amen-ra, the lord of the throne of the world, the prince of apt,[3] the sacred soul who came into being in the beginning, the great god who liveth by right and truth, the first ennead which gave birth unto the other two enneads,[4] the being in whom every god existeth, the one of one,[5] the creator of the things which came into being when the earth took form in the beginning, whose births are hidden, whose forms are mani

khatet, and the western manu. 7. i.e, the field of reed plants] p. cv the fields of aaru and hetep. sekhet-hetep,[l] and was supposed to lie to the north of egypt. here dwell horus and set, for the fields of aaru and hetep are their domains,[2] and here enters the deceased with two of the children of horus on one side of him, and two on the other,[3] and the "two great chiefs who preside over the throne of the great god proclaim eternal life and power for him"[4] here like the supreme god he is declared to be "one" and the four children of horus proclaim his name to ra. having gone to the north of the aaru field he makes his way to the eastern portion of the tuat, where according to one legend he becomes like the morning star, near[6] his sister sothis.[7] here he lived in the form of the

olive tree" plates xi. and xii. http//www.sacred-texts.com/egy/ebod/ebod19.htm (7 of 9 [8/10/2001 11:27:48 am] 8 i.e, anubis, the god of the dead] p. 300 and i have found out the way; i have travelled unto an-rutf (83) i have clothed him who was naked. i have sailed up to abtu; i have glorified hu and sau (84) i have received my crown at my rising, and i have power to sit upon my throne, upon the throne of my father and of the great company of the gods. i have adored the meskhen of ta-sert (85) my mouth uttereth words with right and with truth. i have drowned the serpent akhekh. i have come into the great hall which giveth strength unto the limbs; and it hath been granted to me to sail along in the boat of hai. the fragrance of anti unguent ariseth from the hair of him who hath knowledge (

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

ree 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 the throne of thy power is elevated; from whose height thy dread-inspiring eyes discover all things, and thy exquisite andsacred ears hear all; listen to thy children whom thou hast loved from the beginning of the ages; for thy golden, great, and eternal majesty is resplendent above the world and the starry heavens. thou art raised above them o sparkling fire! there thou dost illumine and support thys

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

le offspring. the classic writers have perpetuated similar beliefs of the hero race, all of them born either from the love of the gods for women, or of the preference shown for a goddess by some mortal man. the persian, jewish, and muslim accounts of angels all evince a common origin, and they alike admit a difference of sex. in the latter, the name of azazil is given to the hierarchy nearest the throne of god, to which the mohammedan satan (eblis or haris) is supposed to have belonged; also azreal, the angel of death, and asrafil (probably the same as israfil, the angel of the resurrection. the examiners, moukir and nakir, are subordinate angels who are armed with whips of iron and fire, and interrogate recently deceased souls as to their lives. the parallel belief in the talmud is an acc

d failings, and exposing them in their worst light. in the 71st psalm, enemies (v. 10) are identified with satans or adversaries (v. 13. the only other places in the old testament where the word occurs, are in the book of job, and the prophecy of zechariah. in the book of job, satan appears with a distinct personality, and is associated with the sons of god, and in attendance with them before the throne of jehovah. he is the cynical critic of job s actions, and in that character he accuses him of insincerity and instability; and receives permission from jehovah to test the justice of this accusation, by afflicting job in everything he holds dear. we have here the spy, the informer, the public prosecutor, the executioner; all embodied in satan, the adversary: these attributes are not amiabl

owly escaped being executed as a heretic. he fled to holland in the early 1730s and in 1742 took up residence in london. falk ran a secret occult group out of his home on london s east side and had an alchemical laboratory in one of the houses on london bridge. he led a colorful career as a magician and appeared as the teacher of a number of prominent people such as theodore, the pretender to the throne of corsica. falk did various rituals to assist theodore in his efforts to regain his royal inheritance. he also worked with the duke of orleans, also known as philippe egalite, to whom he gave a ring of lapis lazuri (some accounts suggest a talisman) to assist in the process of gaining the french throne. though he did not succeed, supposedly he passed the ring to his son who in 1830 became

mplars and also on whether to condemn the memory of boniface viii. duese was in favor of suppressing the templars but rejected condemnation of boniface. in 1312 duese was made bishop of porto, and four years later was elected to the pontifical crown and scepter as pope john xxii. from that time on he lived at avignon, but his life was by no means a quiet or untroubled one. early in his papacy the throne of germany became vacant. louis of bavaria and frederick of austria both contended for it, and pope john offended many by supporting frederick. later he raised a storm by preaching a somewhat unorthodox sermon purporting that the souls of those who die in a state of grace go straight into abraham s bosom and do not enjoy the beatific vision of the lord until after the resurrection and the l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the specter which appears to press upon the breast and impede the action of the lungs is generally in that form. the english and dutch words coincide with the german. the french cochemar is mulier incumbens or incubus. the swedes use mara alone, according to the historia de omnibus gothorum sueonumque regibus of j. magnus (1554, where he stated that valender, the son of suercher, succeeded to the throne of his father, who was suffocated by a demon in his sleep, of that kind which by the scribes is called mara. others we suppose germans, continued keysler, call it hanon tramp. the french peasantry called it dianus which is a corruption either of diana or of daezmonium meridianum for it seems there is a belief which keysler thought might not improbably be derived from a false interpretation

ith many of the heavenly bodies, the pleiades has attracted the speculation of people who have imposed a mythological significance on the objects seen in the night sky. and such speculations have not been limited to prescientific cultures. early in the twentieth century, the leader of the group later known as the jehovah s witnesses suggested that one of the stars of the pleiades was actually the throne of the lord god jehovah. in ancient greece, the seven prominent stars were named after the seven daughters of atlas and pleione. atlas, a titan who warred against the gods, was condemned by zeus to hold up the heavens on his shoulders. his daughters were named alcyone, asterope, celaeno, electra, maia, merope, and taygete. each has her own story from the mythological cycles. pleiades, large

he first capital sentence was carried out thirty thousand persons had on the charge of using enchantment been in great britain cruelly immolated; of these one fourth belonged to scotland. no inconsiderable number of those who suffered on the charge of sorcery laid claim to necromantic acts with intents felonious or unworthy. when james vi of scotland in the year 1603 was called upon to ascend the throne of great britain and ireland (as james i, his own native kingdom was in a rather curious condition. james himself was a man of considerable learning, intimate with latin and theology, while his book, daemonologie marks him as a person completely absorbed in the supernatural. moreover while education and even scholarship were comparatively common at this date in scotland (more common in fact

anslator of hafiz, said that the earliest aryan teachers were named mohn, bodles, or solymi, and that suleiman was an ancient title of royal power, synonymous with sultan or pharaoh. a persian legend states that in the mountains of kaf, there is a gallery built by the giant arzeak, where there are statues of a race who were ruled by the suleiman or wise king of the east. there is a great chair or throne of solomon hewn out of the solid rock called the takht-i-suleiman or throne of solomon. it is to these older suleimans that we must look for a connection with the tradition of occultism. it is not unlikely that the legend relating to solomon and his temple have been confused with these, and that the protagonists of the antiquity of freemasonry, who trace their organization to the building o

for there shall be no more sea .revelations, shall be united in one mixture with the earth, and fixed to a pure diaphanous substance. this is st. john s crystal gold, a fundamental of the new jerusalem.so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereal fire, like rich eternal tapestry spread under the throne of god (see also alchemy) st. john s wort general term for the plant species hypericum. in classical mythology, the summer solstice was a day dedicated to the sun, and was believed to be a day on which witches held their festivities. st. john s wort was its symbolic plant. people used to judge from it whether their future would be lucky or unlucky, as it grew they read in its progressive ch

lucinogenic drugs. the inquirer was taken to the entrance of the cave and supplied with a ladder by which he went down into a room. in the floor was a small opening through which the person entered into the actual oracle space. here the person had both visionary experiences and encounters with the deity (possibly one of the priests acting as a medium. upon his return, the person was seated on the throne of memory and questioned as to what had been seen or heard. the site of the trophonion oracle is well known, though modern explorers of the area have been unable to locate the entrance to the caves used for divination in ancient times. some believe that a complex of interconnected caves exist in the area. sources: pausanius. guide to greece. translated by peter levi. harmondsworth, uk: peng

london, 1929. reprint, new york: e. p. dutton, 1930. vintras, eugene (1807.1875) a normandy peasant of great devoutness, who in the year 1839 was nominated by a strange sect named the saviours of louis xvii as a fitting successor to their prophet thomas martin who had just died. the sect believed that the child of louis xvii and marie antoinette did not die in prison and would be restored to the throne of france. the saviours addressed a letter to the pretended louis xvii and arranged that it should fall into the hands of vintras. it abounded in good promises for the reign to come and in mystical expressions calculated to attract the attention of a naive excitable character as they believed vintras to be. later, in a letter, vintras himself described the manner in which this communication

summons and performed his chief feat before the king. this consisted in decapitating a goose, a duck, and an ox, and charming the heads back again on to the bodies so that the creatures lived and breathed as before. kheops fell into talk with the magician, who told him that the wife of a priest in sakhebu was awaiting the birth of three sons, children of the god ra, who should one day sit on the throne of egypt. deda sought to allay the king s natural distress at this information by prophesying that only after the reigns of his son and grandson should the power fall into the hands of the descendants of the sun-god. but kheops was not to be consoled; he inquired into the details of the story and announced that he would himself travel to sakhebu, no doubt with the ultimate intention of find

FAUST

much that mankind far and wide so fain relate but not so fain is heard by him of whom the waxing legend hath a fable spun. chorus. o lady glorious, do not disdain honoured possession of highest estate! for to thee alone is the greatest boon given: the fame of beauty transcending all else. the hero s name resounds ere he comes, hence proudly he strides, yet bows at once the stubbornest man at the throne of beauty, the all-conquering. helena enough! i ve sailed together with my consort here and now before him to his city am i sent; but what intent he harbours, that i can not guess. do i come here as wife? do i come here as queen? come i as victim for the prince s bitter pain and for the adverse fate the greeks endured so long? conquered i am but whether captive i know not! for truly the imm

nthalis now hasten, maidens! from the sorcery we re free, from the mad tyranny of the thessalian hag, freed from the wildering, jangling tones that dazed us all, the car confounding and still worse the inner sense. hence, down to hades! where our queen has hastened on, with solemn steps descending. let her footsteps be directly followed by the steps of faithful maids. her shall we find beside the throne of the inscrutable. chorus. everywhere indeed do queens ever like to be, and in hades too do they stand supreme; proudly with their peers are they allied, with persephone most intimate. we, however, in the background of deep, asphodelian meadows, with far-reaching poplars and unfruitful willows joined, what diversion shall we have there? bat-like to squeak and twitter in whispers undelighti

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

from the codes of behavior and traditions institutionalized by the priesthood (kohanim) of the centralized temples in jerusalem. the strict codes reflected the extraordinary level of levitical purity that had to be maintained to enact the high level rituals performed in the first temple, which housed the ark of the covenant. within that context, the priests needed to be like angels who attend the throne of the lord hvhy. the kohanic codes had a significant impact on the development of the pharisaic rabbinate centuries later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural exege

ly assembly is the entire tree of ten sefiroth. the lesser holy assembly is the upper seven sefiroth only. the profound ideas and wonderful mystical allusions presented in the three core texts will be discussed in detail later on. 43' 8: h" 2: 2 2:e 8, among the principal works of the written qabalah, significant material is devoted to the description of the celestial chariot (hbkrm, merkabah, or throne of glory of el shadai. the chariot is generally an allusion to the tree of life, and especially to the four sefiroth in the central matrix of the three-dimensional tree of perfection. these four are collectively referred to as the inner court of the tree. the lord hvhy is variously said to be riding in the chariot and seated upon the throne in the similitude of a man (i.e. adam kadmon, the

they are stationed in the light of the endless. hence, by closing off both ends of any gate, consciousness automatically expands into the light of the endless. this is why the experience in the gates can be more unsettling than in the relatively stable and orderly sefiroth. another significant component of the tree of life is called the inner court. the inner court of the tree, also known as the throne of glory of el shadai, generally refers to a grouping of four sefiroth in the center of the tree of perfection. the inner court is most clearly seen in the three-dimensional, double pyramid trees of the sefer yetzirah and the merkabah literature. in the sefer yetzirah, the four sefiroth of the inner court are called spirit of living elohim, air, water, and fire; and alternately, depth of fi

ree-dimensional, double-pyramid forms of the six-pointed star tree of life. the chariot is an allusion to the tree of life. the specifications regarding the merkabah version of the double pyramid tree (see figure 5.1, called chariot shadai, are found in verses in the books of ezekiel and isaiah. the highly anthropomorphic image of the yosher (lit. upright) form of the name hvhy is seated upon the throne of glory in the center of the chariot, with the three mother letters alef a, mem m, and shin s resting above the yosher like a crown. each directional sefiroth is associated with a chayah (lit. living being. the four directional sefiroth east, west, north, and south are called the legs of the throne. as shown in the diagram below, hebrew letters, divine names e.g. gadol, gabor, archangels

rst on the fallen tree; also called face of the deep. acharit (hebrew: the last: the fourth and final celestial head of meshiach l hvhy corresponding to the filter of the letter tav. adam kadmon: anthropomorphic allusion to vast face as the celestial man created (i.e. world of b riyah) in the image of elohim; depicted in merkabah literature as riding upon the celestial chariot, or seated upon the throne of el shadai. adam, as the archetype of the first man in the garden of eden, reflects the male (yang) aspect of small face in the lower world of yetzirah, with chavah (eve) representing the feminine (yin) aspect of small face as the energy of consciousness. with the allusion of the eating of the apple of the knowledge of good and evil, the action drops down into the world of asiyah, and con

he tantric tradition; a form of the goddess. karma (sanskrit: law of cause and effect, synonymous with hebrew word mazal. kav (hebrew: line of light: synonym for the central column in the lurianic description of the emanation of the tree in the etz hachayyim. kavanah (hebrew: intention: focused intention within the context of spiritual practice. kerubim (hebrew: high class of angels who guard the throne of shadai in the merkabah tree. keter (hebrew: crown: the uppermost sefirah on the tree of life. corresponds to the center on the top of the head and the sahasrara chakra. 0' 8: h" 2: 2 2:e 8% ketuvim (hebrew: writings: the books which comprise the writings in the tanakh. khafiya latifa (arabic: the forehead center on the sufi tree corresponding to the level of the sefiroth wisdom/east and

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

conclude the treaty of nemours which annulled the liberties formerly enjoyed by the huguenots and showed that he had practically given up to guise and the spain-inspired extreme reaction of the catholic league. in september, the pro-spanish pope, sixtus v, had launched his bull against henry of navarre and the prince of conde, proclaiming that as heretics these princes could never succeed to the throne of france, a move which made war inevitable. the league preachers were in full voice in paris with their frightful sermons, and the unfortunate king had retreated more and more into his devotions, only emerging for those weird penitent processions. this situation, immensely changed for the worse since bruno was last in paris, 1 see the amusing descriptions in the cena of the imaginary journ

ns of the world's problems. was it not shakespeare who created prospero, the immortal portrait of the benevolent magus, establishing the ideal state' how much does shakespeare's conception of the role of the magus owe to bruno's reformulation of that role in relation to the miseries of the times? the navarre from whom things were hoped did, after his conversion to catholicism and accession to the throne of france, do something towards toleration in france in the edict of nantes by which freedom of worship, under certain conditions, was allowed to the huguenots. but if english sub-catholic loyalists were hoping for anything of the kind from navarre's supremacy in europe they were disappointed for there was no edict of nantes for english catholics.2 and as for italy, the confidence which pro

FRATER TENEBROUS CULTS OF CTHULHU

ction. in physical terms, azathoth manifests as the vast destructive energy inherent in the atomic particle, which is unleashed via nuclear fusion. he is the antithesis of creation, the ultimately negative aspect of elemental fire. magically, his attribution is to passive spirit. subservient to the idiot god is a group referred to as the other gods the amorphous dancers who attend azathoth at the throne of chaos. their soul and messenger is nyarlathotep, the crawling chaos, who mediates between the old ones and their human followers. his avatar manifests as a human figure dressed in black, with jet black skin but caucasian features. in this form he is recognisable as the black man of the witches sabbath an incarnation commonly associated with satan. he is depicted in seventeenth century tr

FREEMASON BLUEBOOK

master, having announced his appointments, the marshal is directed to conduct the remaining officers to the east; and, having received their official obligation, they are severally presented to the installing officer. chaplain. my brotf[er:you are appointed chaplain of this lodge, and i invest you with this jewel. it is your special duty to conduct the devotions of the lodge, and bear before the throne of heavenly grace the spiritual needs of your brethren. in all your intercourse with your lodge, it is expected that you will "point to heaven and lead the way" marshal. my brother:you are appointed marshal of this lodge. i invest you with this jewel, and place in your hands this baton as the badge of your office. it is your duty to organize the lodge, form and conduct all processions, intr

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

isedec* by so much was jesus made the surety of a better testament* because he continueth ever and has an age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in t

FULLER J F C SECRET WISDOM OF THE QABALAH

the zone of the fixed stars; a to c is the upper firmament; and c to e the lower firmament. a to b is the zone of the spirits of heaven and b to c the zone of the planets. c to e is the zone of winds, storms, and clouds; e is the convex hollow earth shell; ff is the concave hollow underworld of seven zones; realm of the ghost world; and g is the nadir or root. in it are the waters of life and the throne of chaos and below it are 21 hells. plate 3: the chaldean and hebrew cosmos secret wisdom of the qabalah page 27 isaac myer finds a remarkable similarity between the cosmos of the zohar and that of the ancient chaldeans. he writes: in ab, bc, ce, and eg [see plate iii on page 27, we have similarities to the four worlds. the three great heavens answer to the upper three sephiroth. i. that of

equently the great mystery- by a process of inversion, that is of fall or reflection, be-comes metatron in the briatic world; and then metatron by a similar process becomes sammael in the yetziratic world. in this world sammael's clouds of angels are the horses of tetragrammaton which bring yhvh into egypt, that is into the assiatic world, for egypt typifies darkness. his chariot is the merkabah (throne of magic; tetragrammaton is the charioteer; and as his two horses (two categories of angels) typify good and evil (the white and the black or the white and the red) tetragrammaton himself represents the fall of yetziratic harmony. in fact, the symbolism here describes the descent of the tree of life into assiah, where it is reversed and changed from harmony into discord- that is into activi

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

nsiderable degree of attention to this subject. the more exalted ideas which from the time of zoroaster to that of jesus had been struggling for existence, and which through various means had been gradually gaining a foothold, were, by the influx of crishnaism, soon choked out, and mythical christianity, which was but a gathering in of the grosser forms of the prevailing hindoo faith, mounted the throne of the roman empire. during the nineteen hundred years that have elapsed since the inauguration of this system, little has been understood concerning the real philosophy of christ--a philosophy which is seen to be simply a recognition of those higher scientific truths enunciated by an ancient race. the fact is observed in these later times that the altruistic principles involved in these te

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

re prescribed. descriptionofthe plane. a beautiful garden in which is a fountain issuing from a pillar and filling a large oblong basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the s

order.hierophant(knocks: all rise.thekerux passes by n. to right front of hierophant and raises his wand, as he does at all announcements, facing w.hierophant:fratresandsororesof the isis-urania temple of them:.r..velg:.d..assist me to open the temple in the grade of neophyte.'kerux:'hekas! hekas! este bebeloi!'thekerux returns to his place by the s. and w, giving the grade sign as he passes the throne of the e. n.b. in all movements of officers and members the course of the sun must be followed, as far as passing round the altar is concerned, excepting in reverse procession.thesalute of the grade must also be given when passing immediately in front of the hierophant and, within the portal, on entering or leaving the temple.hierophant:'fraterkerux,see that the temple is properly guarded.'

lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the throne of the hierophant, raises his wand, saying:kerux:'in his name who works in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of

nd sprinkles him three times.stolistes:'i purify you with water.'thedadouchos makes a cross with thurible and censes three times.dadouchos:'i consecrate you with fire.'thestolistes and dadouchos fall backto their places in rear of the procession.hegemon:'childofearth, twice cleansed with water and conse255 crated with fire, you may approach the gateofthe west.'thekerux leads the procession to the throne of the hiereus and there pausing raises the hoodwink of candidate, who is threatened by the hiereus with his sword.hiereus:'you cannot pass by me, said the guardian of the west until you have learnedmyname.'ii4thegoldendawnhegemon:(replying for candidate 'your name is darkness.'hiereus:'you have known me; go forward and fear not.hewho trembles attheflameandat the floodandattheshadowsoftheai

on take place in the pathway of light.'thekerux passes by w. to s.thehegemon passes by n. to w. and s.thehiereus passes by w. to s.thedadouchos takes his place on the rightofstolistes.theneophyte is directed to a position in frontofthe stolistes and dadouchos. when the procession is thus formed, the kerux leads by e.andall salute in passing the throneofthe hierophant: as the procession passes the throne of the hiereus he returns thereto. as it passes thethroneof the hierophant for the second time, the hegemonretiresto hisplace.the others circumambulate andsalute for thethird time, each dropping out of the procession as it reaches his own place.hierophant:'themystical reverse procession is accomplished in commemoration of the fading light..letus adore the light of the universe' all turn e

GILBERT THE MAGICAL MASON

n the heavenlymanof their divine reveries.permitme to afford to you an example of one sublime deific dream.'inthis conformation he is known:heis the eternal of the eternal ones; the ancient of the ancient ones; the concealed of the concealed ones,andin his symbols he is knowable although he is unknowable. white are his garments,andhis appearance is as a face, vastandterrible in its vastness.upona throne of flaming brilliance is he seated, sothathe may direct its flashing rays. into forty thousand worlds the brightness of his skull is extended,andfromthelightofthis brightness thejustshall receive fourhundredworldsofjoy and reward in the existence to come. within his skull exist daily thirteen thousand myriads of worlds; all draw their existence fromhim-andbyhimare upheld.fromthatheaddistill

ss of traditional teaching that is known to the literary world.inthe apocryphal book oftobitthere is a mention in cap. xii. 15 of the angel raphael, who says 'i am one of the seven holy angels, and four other references tohimare found in the same book.128themagical masonaccording to one jewish tradition which has met with much christian support, they are four principal angels who stand around the throne of jehovah; they are michael, gabriel, raphael and uriel.inthe curious ancient jewish volume named the book of enoch there is constant reference to many named angels concerned in the fall of angels and man. among the jews of olden time, only those of the sect of the sadduceesdenied the interference of angelsinhuman concerns. one quaint dogma on angels said that'noangel carries two messages

GILBERT THE SORCERER AND HIS APPRENTICE

ning is 'ancientbefore(or anterior to) the days of creation; which daysofcreation, mentioned in225.genesis. areofcourse not the. simple day and nightorthis insignificant little solar systemofours, whichisbut a mere spot intheshore1essocean of the universe. the term,-elders (or ancient ones) is also usedin.the fourth chapter of the apocalypseofst john, describing the twenty-four thrones before the throne of the majesty divine. the word 'antient',as usedinthe time of shakespeare, meant20 the sorcererand his apprenticea banner-bearer, or ensign, or he who is worthy to bear the symbol under which men go forth to war; and we shall see presently, of what and how important occult symbols our 'ancients' or 'antients' are the guardians. the egyptian royal cartouche is, probably, the origin of the a

at planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus

e accurate and scientific system of ancient egypt we may find thedueto much that is puzzling in the magic, white and black, of more modern times. we haveburto suppose such a reversal of ideals as has produced thesatanists of our own day, and assume such a reversal as should set typhon apophis in the place of ra, or shouldputpure and undiluted selfishness in the place of altruism. hate sits on the throne of love, and black and white magic are traced back to the same original.egyptian ritualandmodernwitchcraft.139[reprintedfromthe occult review, vol xxvi,no.2(august1917),pp.75-84.j15. witchcraftfamiliarly as we speak of witches and witchcraft, few perhaps realize that the word witch probably means no more than a wise woman, as wizard means a wise man; or (if we take grimm's derivation fromve

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

he gnosis is that we must create our own inner selves! the need to go beyond the lower forms of morality, to disdain reproduction and to refuse family may seem to some the most frightening aspect of the transfigurative process. however, as we go beyond all the limits of the lower kingdoms, a higher ethic is experienced. this higher ethic is that of the pleroma, it is a flash of lightning from the throne of the virgin spirit. it is a vision of the true orbit of the star self that has been awakened. transfiguration for the gnostic the reality of this world is brutal, it is eternal re-occurrence and death. man is caught in a cage, this cage is called the endura. the endura is self perpetuating and the more man surrounds himself with the illusions of his false self (his false persona) the stro

oximately 26,000 years, it is also know as the precession of the equinoxes. because the earth wobbles on its axis it moves backwards through the signs of the zodiac, a full cycle takes around 26,000 year. in each sign energy is radiated into earth consciousness, this radiation is mixed and includes light and darkness, x and y factors. in the modern gnostic view these energy forms radiate from the throne of ra which is positioned in the centre of our system. this seat exists within the solar logos, and these energies emanates from within it. accordingly, the four forces which radiate the planet from this centre are influenced by the astrological age that the earth is in. even the fallen or archonic forces are influenced by it, though they manifest a destructive distortion of its formula. fo

GOETIA LUCIFERIAN

is noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! upon the hour of midnight ya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming aeth

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

out me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and holy ears hear all, help us thy children, whom thou hast loved since before the birth of the ages time! thy majesty golden, vast and eternal, shineth above the heaven of stars! above them art thou exalted. o thou flashing fire, there thou illuminateth all things with thine insupportable glory, whence

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

hrough love! lead us into immortality through sacrifice, that we may be found worthy to offer one day unto thee, the water, the blood and the tears, for the remission of sins! amen. the prayer of the salamanders or fire spirits. immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds which ever roll in ceaseless motion. ruler over the etherial vastness where the throne of thy power is raised from the summit of which thine eyes behold all and thy pure and holy ears hear all help us, thy children, whom thou hast loved since the birth of the ages of time! thy majesty, golden, vast and eternal, shineth above the heaven of stars. above them art thou exalted. o thou flashing fire, there thou illuminatest all things with thine insupportable glory, whence flow th

GOLDEN DAWN RITUALS SADD

dal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat; a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or m. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed natur

GOLDEN DAWN RITUALS SCONTINUED

dal nature. thou will remember that in the 4= 7 grade the pyramid was the admission badge of the 28th path. the pyramid, having a square base and four sides, is composed of equilateral triangles cut off, thus allowing the top to remain flat, a truncated pyramid. in the admission badge of the 28th path, the four sides were attributed to the four elements, while the flat top was conceived to be the throne of eth or spirit. hitherto, the squares of the enochian tablets have been perceived to be flat and nondimensional when treated as a whole. let the adept take clear notice that in reality they are represented as being pyramids. like the entrance badge of the 28th path, there be practical magical significance and importance as the adept will, in the future learn, that each square has a mixed

GOLDEN DAWN RITUALS VENUSZAM16

m "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 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 of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have

GOLDEN DAWN RITUALS Z1

ing authority, compelling the obedience of the temple to all commands issued by the second order. upon the left breast thereof, is the cross and triangle of the golden dawn, both white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer ord

form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended 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

d at the confines of matter at the borders of the tplq, he is enthroned upon matter and robed in darkness, and about his feet are thunder and lightning, the impact of the paths of c and q, o and n, terminating respectively in the russet and olive quarters of twklm. therefore, is he placed there as almighty and avenging guardian to the sacred mysteries. the symbols and insignia of hiereus are: the throne of the west in the black of twklm, where it borders on the kingdom of shells. the black robe of darkness, bearing a white cross on the left breast. the sword of strength and severity. the lamen suspended from a scarlet collar. the banner of the west. the position of the throne of the west at the limits of twklm is fitting for the avenger of the gods, for he is placed there in eternal affirm

ueris. 1. the kerubim: the stations of the man, the lion, the bull and the eagle are at the four cardinal points without the hall, as invisible guardians of the limits of the temple. they are placed according to the winds beyond the stations of hierophant, 15 dadouchos, hiereus, and stolistes and in this order do their symbols appear in all warrants of temple. the kerub of m formulates behind the throne of hierophant. she has a young girl's countenance and form, with large and shadowing wings; and she is a power of the great goddess hathor who unites the powers of isis and nephthys. to the sign k is she referred as a correlative, which represents springs of water breaking upon l; though as a zodiacal sign it is referred to m, the container of rain. the egyptian name of the sign k is phriti

shalt not confound the kerubim with their signs of the zodiac, notwithstanding that the latter be under the presidency of the former, seeing that the kerub representeth a far more sublime potency, yet acting by a harmonious sympathy through the particular sign allotted unto their correspondence" the kerub of o has the face and form of a lion with large and clashing wings. he formulates behind the throne of the dadouchos and he is a power of the great goddess tharpesh or tarpheshest, the latter syllable being nearly pasht. the action of the lion kerub is through the flaming o of e of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo

of which the egyptian name is labo-ae. the kerub of n has the face and form of a great eagle with large and glistening wings and he formulates behind the throne of hiereus. he is a power of the great god tho-om mo-oo, and his operation is by the sign of h, which is called in egyptian szlae-ee. the kerub of l has the face and form of a bull with heavy and darkening wings. he formulates behind the throne of stolistes and he is a power of the great god ahaphshi and his operation is by the sign b, called ta-aur in egyptian. 2. the children of horus: between the invisible stations of the kerubim are those of the four vice-gerants of the elements and they are situated at the four corners of the temple, at the places marked by the four rivers of eden in the warrant; for the body of a warrant, au

GOLDEN DAWN RITUALS Z2

sword. then let him raise on high his arms to their utmost stretch, holding in his left hand the veiled sigil, and in his right the sword of art erect. at the same time, stamping thrice upon the ground with his right foot. k. the veiled and corded sigil is then to be placed in the northern part of the hall at the edge of the circle, and the magician employs the oration of the hierophant from the throne of the east, modifying it slightly as follows: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus may i manifest myself in light" etc. the magician then proclaims aloud that the mystic circumambulation will take place. l. the magician takes up the sigil in his left hand and circumambulates the magic circle once, then passes to the south and halts. h

he protects himself by the sign of silence, and then drops his hands. he now looks toward the talisman, and a flashing light or glory should be seen playing and flickering on the talisman or material basis, and in the natural phenomena a slight commencement of the phenomena should be waited for. if this does not occur, let the magician repeat the conjuration of the superiors from the place of the throne of the east. this conjuration may be repeated thrice, each time ending with a new projection of will in the sign of the enterer, etc. but if at the third time of repetition the talisman or material basis does not flash, then be it known that there is an error in the working. so, let the master of evocations replace the talisman or material basis, upon the altar holding the sword as usual, a

im say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the thing that they see not, and comprehend not the thing they behold. k. the magician says, pass toward the north, shrouded in darkness, o form of, into which i have elected to transform myself. then let him repeat the usual oration from the throne of the east. then, command the mystic circumambulation. l. now, bring the form around to the south, to the south, arrest it, and formulate it there, as standing between two great pillars of o and cloud. purify it with o and by n by placing these elements on either side of the form. m. passes to the west, facing southeast, formulate the form before thee, this time endeavoring to render it ph

his point the aspirant should feel a sensation as of faintness coming on, let him at once withdraw the projected aura and properly master himself before proceeding any further) k. then let the aspirant pass unto the north, and facing east solemnly repeat the oration of the hierophant, as before endeavoring to project the speaking conscious self to the place of the hierophant (in this case, to the throne of the east. then, let him slowly mentally formulate before him the eidolon of a great angel torch-bearer, standing before him as if to lead and light the way. l. following it, let the aspirant circumambulate, and pass to the south, then let him halt, and aspire with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself a

e with his whole will, first to the mercy side of the divine ideal, and then to the severity thereof. let him then imagine himself as standing between two great pillars of o and cloud, whose bases indeed are buried in black ever rolling clouds of darkness, which symbolizes the chaos of the world of hycu, but whose summits are lost in glorious light undying, penetrating unto the white glory of the throne of the ancient of days. m. now does the aspirant move unto the west, faces southeast, and repeats alike the speeches of hiereus and hegemon. 15 n. after another circumambulation, the adept aspirant halts at the south and repeats the meditation in l. o. he passes unto the east, and repeats alike the words of the hierophant and the hegemon. p. let him pass to the west of the altar, ever led b

rmulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power that it remove the darkness from his spiritual vision. so let him then endeavor to behold before him in the place of the throne of the east, a certain light or dim glory, which shapeth itself into a form (note: this is beheld only by the mental vision. yet, owing unto the spiritual exaltation of the adept, it may sometimes appear as if he beheld it with mortal eye) then let him withdraw awhile from such contemplation and formulate for his equilibration once more the pillars of the temple of heaven. s. again does he

GOLDEN DAWN RITUALS ZAM16

d 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 of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have

GOLDEN DAWN RITUALS ZAM20

may be enabled to live by the absolute control and purification of my natural body and soul, i having no other desire, may become a fit dwelling for my higher genius. for the desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside

eal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assist me to rise 8 beyond that lower selfhood which is nothing unto the highest selfhood which is in god the vast one" step 19 pass to the north. project the astral form to the throne of the hierophant in the east, and facing your body, say "the voice of my higher self said unto me 'let me enter the path of light, peradventure i may be prepared to dwell there. i am the only being in this glory of the ineffable. from the divine brilliance came i forth ere my birth, from the splendor of the infinite light" step 20 open your eyes to the angelic kerux, your higher genius. re

GOLDEN DAWN RITUALS ZAM22

er the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambulation, stop at the fire tablet. say: before thy body can be filled with the glory of the divine ones in wisdom, it must be potent with the fires of life. step 3 set the talisman before the fire tablet on side altar and

t this creature of talismans may perform that for which it has been created. creature of talismans, i have bound unto thee the m of life, that thy body may be truly formed, so pass thou on. make the 2=9 grade sign. step 10 take up the talisman in the left hand, circumambulate again and endeavor to formulate about it a sphere of light. say: laykn spake unto the exorcist, i am the aspiration to the throne of dsj. i am the intelligence of the sphere of trapt. i have entered the presence of the majesty divine through the power of the mighty name. 17 step 11 pass on to the north. face the earth tablet. say: creature of talismans, before the beauty can manifest in thy being, the elements of thy body must have an enduring stability. step 12 place the talisman before the earth tablet, make the inv

GOLDEN DAWN RITUALS ZAM24

oly art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or the

ll who have not attained the white sash. there is a pause while the new officers are provided with the nemysses and lamen collars. outer order members taking office should take these with them and clothe outside the temple in readiness for their installation by the new hierophant now to be appointed. all inner order members now present assume their rose crosses. chief adept takes his place on the throne of the east. second adept on his left; third adept on his right. lesser officers leave dais and take seats among other members) chief adept "peace profound, my brethren (he rises) second adept "emanuel (he rises) third adept "god is with us (he rises) chief adept "in nomine die viventis" second adept "et vivificantis" chief adept "qui vivit et regnet in saecula saeculorum" third adept "amen

GOLDEN DAWN RITUALS ZAM5

ed ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy 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 t

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

10 ibid, p. 107. graham hancock fingerprints of the gods 356 up and alight. 11 other passages also seemed to me worthy of more thorough investigation than they have received from scholars. here are a few examples: o my father, great king, the aperture of the sky-window is opened for you.12 the door of the sky at the horizon opens to you, the gods are glad at meeting you. may you sit on this iron throne of yours, as the great one who is in heliopolis.13 o king, may you ascend. the sky reels at you, the earth quakes at you, the imperishable stars are afraid of you. i have come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the doors of geb are opened for you. may you remove yourself to the sky upon your iron t

e come to you, o you whose seats are hidden, that i may embrace you in the sky..14 the earth speaks, the gate of the earth god is open, the doors of geb are opened for you. may you remove yourself to the sky upon your iron throne.15 o my father the king, such is your going when you have gone as a god, your travelling as a celestial being. you stand in the conclaves of the horizon. and sit on this throne of iron at which the gods marvel..16 the constant references to iron, though easy to overlook, were puzzling. iron, i knew, had been a rare metal in ancient egypt, particularly in the pyramid age when it had supposedly only been available in meteoritic form.17 yet here, in the pyramid texts, there seemed to be an embarrassment of iron riches: iron plates in the sky, iron thrones, and elsewh

nd translating of the original source documents had been completed by the end of the sixth dynasty, it was easy to understand why no more pyramid texts had ever been carved: the project would have come to a halt when it had fulfilled its objective which would have been to create a permanent hieroglyphic record of a sacred literature that had already been tottering with age when unas had taken the throne of egypt in 2356 bc. last records of the first time? because we wanted to cover as much of the distance to abydos as was possible before nightfall, santha and i reluctantly decided that it was time to get back on the road. although we had originally intended to spend only a few minutes, the sombre gloom and ancient voices of the unas tomb chamber had lulled our senses and almost two hours h

HANDBOOK OF EGYPTIAN MYTHOLOGY

boat or seek a place at the court of osiris, the ruler of the underworld. most of the spells designed to help nourish and protect the spirit on its journey to these destinations were based on earlier prototypes, but there was a new emphasis on judging the past life of the deceased. this is seen most clearly in spell 125, the formula for descending to the great hall of the double maat. before the throne of osiris, the deceased had to face a jury of gods and goddesses and declare himself or herself innocent of forty-two specific sins. most of the sins in this negative confession are offenses introduction 27 figure 7. vignette to spell 125 of the book of the dead. from right to left, a dead woman is brought into the hall of the double maat by the two goddesses of truth; her heart is weighed

y end could also be a beginning. the egyptian year the great events of egyptian myth could be treated either as things that happened once in the remote past or as things that needed to happen over and over again. the inauguration of a king, which ideally took place at new year, reenacted the creation of the world and the reign of the sun god as well as the establishment of the living horus on the throne of his father.48 each year of a king s reign was seen as mirroring the great cycle of the creation, decay, and renewal of the cosmos. an annual renewal of kingship ceremony at thebes seems to have involved a reenactment of a vital stage in the process of creation: the union between the creator and the hand goddess.49 after thirty years, the length of a generation, the king had to undergo a

cularly associated with the bandaging of mummies and with the ceremony known as the opening of the mouth ritual. this was performed to give the mummy back the senses it had enjoyed in life. 104 handbook of egyptian mythology figure 21. anubis (far left, the sons of horus, and other deities defeat and imprison seth. in this page from papyrus jumilhac, seth (far right) is shown upsidedown below the throne of osiris (art resource) in the book of the dead, anubis is shown in the throne room of osiris supervising the weighing of the hearts of the dead. among his duties was to fetch the hearts of the followers of seth. a story recorded in the first millennium bce tells how the wicked god seth disguised himself as a leopard to approach the body of osiris. he was seized by anubis and branded all o

hu and forced tefnut to be his queen. geb assumed most of the divine regalia of ra but was bitten by the fiery serpent who guarded the sun god and all legitimate rulers. deities, themes, and concepts 135 it was more common to regard geb as the appointed heir of the gods and the leader of the great ennead. he was seen as the chief of the inhabitants of earth. egyptian kings were said to sit on the throne of geb. geb was usually the main judge in the great dispute between the rival gods horus and seth. geb continued this role as a judge of the dead in the afterlife. those found guilty of being enemies of ra were tied to the stakes of geb to be executed. as the father of osiris, geb could be invoked to provide fatherly help to all dead persons who were ritually identified with osiris. see als

gods, he could be regarded as a manifestation of osiris. the coffin texts refer to heryshef as lord of blood and butchery. he is shown on ivory wands among the fearsome deities who can act as magical protectors. during the first millennium bce, heryshef was revered as a cosmic deity whose eyes were the sun and the moon. in one text, osiris-heryshef is crowned king at herakleopolis. he sits on the throne of ra to receive the homage of all the other deities. even his rival, seth, bows down to him, though it makes his nose bleed with rage. osiris- heryshef falls ill because he cannot control the power of the headdress of ra, and his head swells painfully. ra cures him by letting out the pus and blood, and this is said to be the origin of the famous sacred lake at herakleopolis. a fragmentary

divine tribunal led by geb or the sun god ra. osiris is granted sovereignty over the dead and horus over the living. horus, the devoted son, becomes the prototype for all funerary priests when he performs a series of rituals to raise up osiris. he also becomes an intermediary between the worlds of the living and the dead. horus is shown in the book of the dead presenting deceased souls before the throne of osiris. the reign of horus as king of egypt was considered the model for all subsequent reigns. the semidivine kings who came after him in mythical history were called the followers of horus. in a few magical texts a scorpion goddess called ta-bitjet is called the wife of horus. a passage in the coffin texts makes horus the elder and his sister, isis, the parents of the four protective d

itual, nephthys describes herself as the beloved sister of the good king osiris. deities, themes, and concepts 171 nephthys seems to play only a minor role in the bringing up of her nephew, horus. she is usually shown watching in scenes in which horus raises the djed pillar, a tableaux that symbolized the revival of osiris. in the book of the dead, nephthys often stands with her sister behind the throne of osiris presiding over the judgment of the dead. see also anubis; djed pillar; isis; osiris; seshat; seth references and further reading: c. j. bleeker. isis and nephthys as wailing women. numen 5 (1958: 1 18. l. troy. patterns of queenship in ancient egyptian myth and history. uppsala: 1986, 36 39. primary sources: pt 534, 555; ct 74; bd 125; lamentations; i&o 38 nun (noun, nu) nun was a

ind that ra-atum had grown a new eye. she was enraged, but ra-atum transformed her into a snake with power over all other deities. her fiery poison destroyed anyone who challenged the sun god and his rightful heirs. all snake goddesses could be identified with this fire-spitting cobra, whatever their other functions. isis was clever enough to turn this serpent power against ra in order to win the throne of egypt for her future son. when the sun god withdrew to the heavens, he charged geb with controlling the dangerous serpents who lived under the earth. three important cobra goddesses were associated with the three environments where snakes were most often encountered: marshes (wadjyt, cornfields (renenutet, and desert hills (meretseger. like the divine cow, the cobra goddess could be show

HEAVEN HELL

iends, and by the utterance of religious formulae, and by inexpensive amulets. with the rise to power of the princes of thebes, things took a turn for the better so far as worship in the temples and the care for the dead were concerned. so soon as they had overcome their enemies the princes of herakleopolis, and their confederates the princes of asyut, and had firmly established themselves on the throne of egypt, they sent men to reopen the quarries in the first cataract and in the wadi hammamat near coptos. this is a sure proof that the new line of kings, most of whom bear the name of menthu-hetep, had need of large quantities of granite, and of sandstone of various kinds, and such materials can only have been required for the building of temples and palaces, and funeral altars and stelae

iris, with their arms and hands covered. having arrived in this division, afu-ra cries out to its god, osiris, who straightway creates these secret boats and sends them p. 122 to bring afu-ra to the place where he is. the abode of osiris is situated on the net-asar i.e, the "stream of osiris" a name given to the river of the tuat in the third division, and it is at the head of this river that the throne of osiris rests according to some copies of the theban recension of the book of the dead. the inhabitants who are seen on both banks of the stream are called pertiu, and they live on lands which have been allotted to them by afu-ra; in return for these they serve osiris and defend him from the attacks of all his enemies. as the boat in which afu-ra stands and the three other boats move on

HELENA BLAVATSKY NIGHTMARE TALES

en months after the news of the murder had reached italy, where i was at the time, i travelledover the banat in a small waggon of my own, hiring a horse whenever i needed one. i met on my way an old nightmare talescan the double murder?2 frenchman, a scientist, travelling alone after my own fashion, but with the difference that while he was apedestrian, i dominated the road from the eminence of a throne of dry hay in a jolting waggon. i discoveredhim one fine morning slumbering in a wilderness of shrubs and flowers, and had nearly passed over him,absorbed as i was in the contemplation of the surrounding glorious scenery. the acquaintance was soonmade, no great ceremony of mutual introduction being needed. i had heard his name mentioned in circlesinterested in mesmerism, and knew him to be

s destroyed, of towns and cities insmouldering ruins. and in his terrible dream, he remembers that moment of insanity in his soldier's life, when standing over aheap of the dead and the dying, waving in his right hand a naked sword red to its hilt with smoking blood,and in his left, the colours rent from the hand of the warrior expiring at his feet, he had sent in a stentorianvoice praises to the throne of the almighty, thanksgiving for the victory just obtained. he starts in his sleep and awakes in horror. a great shudder shakes his frame like an aspen leaf, and sinkingback on his pillows, sick at the recollection, he hears a voice- the voice of the soul-ego- saying in him "fame and victory are vainglorious words. thanksgiving and prayers for lives destroyed- wicked liesand blasphemy "wha

all nature rejoiced, save devarata, who was but a handful of ashes. nightmare talesthe blue lotus24 then visvamitra, the great rishi, although he was already the father of a hundred sons, adopted sunahsephaas his eldest son and as a precautionary measure cursed in advance anyone who should refuse to recognise, inthe last born of the rishi, the eldest of his children and the legitimate heir of the throne of ambarisha. because of this decree, sunahsepha was born in his next incarnation in the royal family of ayodha andreigned over the solar race for 84,000 years. with regard to rohita- devarata or god-given as he was- he fulfilled the lot which lakshmi padma hadvowed. he reincarnated in the family of a foreigner without caste (mleccha-yavana) and became theancestor of the barbarous and red-h

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nt of communication between a living man and a departed "spirit" there exist regular methods of training for the development of this undesirable acquirement. page 161 the key to theosophy- hp blavatsky.txt merkabah (heb) a chariot. the cabalists say that the supreme, after he had established the ten sephiroth-which, in their totality, are adam kadmon, the archetypal man, used them as a chariot or throne of glory in which to descend upon the souls of men. mesmerism the term comes from mesmer, who rediscovered this magnetic force and its practical application toward the year 1775, at vienna. it is a vital current that one person may transfer to another; and through which he induces an abnormal state of the nervous system that permits him to have a direct influence upon the mind and will of t

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

island, who had enjoyed a long and close correspondence with carter- had a still more elaborate theory, and believed that carter had not only returned to boyhood, but achieved a further liberation, roving at will through the prismatic vistas of boyhood dream. after a strange vision this man published a tale of carter's vanishing in which he hinted that the lost one now reigned as king on the opal throne of ilek-vad, that fabulous town of turrets atop the hollow cliffs of glass overlooking the twilight sea wherein the bearded and finny gniorri build their singular labyrinths. it was this old man, ward phillips, who pleaded most loudly against the apportionment of carter's estate to his heirs-all distant cousins- on the ground that he was still alive in another time-dimension and might well

olph carter" it seemed to say "my manifestations on your planet's extension, the ancient ones, have sent you as one who would lately have returned to small lands of dream which he had lost, yet who with greater freedom has risen to greater and nobler desires and curiosities. you wished to sail up golden oukranos, to search out forgotten ivory cities in orchid-heavy kied, and to reign on the opal. throne of ilek-vad, whose fabulous towers and. numberless domes rise mighty toward a single red star in a firmament alien to your earth and to all matter. now, with the passing of two gates, you wish loftier things. you would not flee like a child from a scene disliked to a dream beloved, but would plunge like a man into that last and inmost of secrets which lies behind all scenes and dreams "what

INVOCATION OF THE ADVERSARY

is noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates and seven points of the dragon! i go now between and beyond, within and without! upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignite

ISIS UNVEILED

which both my worship and that erf the other saints, male and fem^e, are so endangered, you shall enjoy my perpetual protection "in sign heaven the image of myself, cast by celestial hands, and if ye hold it in the tumor to which it is entitled, it will be an evidence to me (rf your obedience and your faith. farewell. dated in heaven, whilst sitting near the throne of my son, in the month (rf december, of the 1534tb year from "maki viboem" the reader should understand that this document is no anti-catholic forgery. the author from whom it is taken" says that the authenticity of the missive "is attested by the bishop himself, his vicar-general, 160. after this, why should the soman catholics object to the chums of the %iiritual- ut? if, without inocrf

john here repeats, as is well known, the words of daniel and ezekiel "the ancient of days. whose hair was white as pure wool. etc" and "the appear- ance of a man. above the throne. and the appearance of fire, and it had brightness round about* thefitebeing"thegloiy of the lord" fetahil is son of the nuin, the third life' and his upper part is represented as white as snow, while standing near the throne of the living fire he has the appearance of a fiame. all these 'apocalyptic' visions are based on the description of the 'white head' of the zohar, in whom the kabalistic trinity is united the white head "which conceals in its cranium the spirit" and which is environed by subtle fire. the "appearance of a man" is that of adam kadmon, through which passes the thread of li^t represented by th

are four in number those of the angel or man, of the lion, the bull, and the eagle" furthermore, we may well express our wonder that irenaeus should not have re-enforced his argument for the four gospels by citing the whole pantheon of the four-armed hindfi gods! ezekiel in representing his four animals, now called cherubim, as ^jrpes of the four symbolical beings which in his visions support the throne of jehovah, had not tar to go for his models. the chaldaeo- babylonian protecting genii were familiar to him; the sed, alaph or kiritb (cherubim, the bull, with the human face; the nergal, human- headed lion; ustur, the sphinz-man; and the nattig, with its eagle's head" the religion of the masters the idolatrous babylonians and assyrians was transferred almost bodily into the revealed scrip

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ast the cosmical, through the shadowy borders of real and unreal, into magic. for, is magic wholly false? passing through these mind-worlds, and coming out, as we may figure it, at the other side, penetrating into the secrets of things, they evaporated all powers, and resolved them finally into the last fire. beyond this, they found nothing; as into this they resolved all things. and then, on the throne of the visible, they placed this in the world, invisible fire: the sense-thing to be worshipped in the senses, as the last thing of them, and the king of them, that is, that which we know as the phenomenon, burning fire, the spiritual fire being impalpable, as having the visible only for its shadow; the ghostly fire not being even to be thought upon; thought being its medium of apprehension

difficult to frame language in regard to these things. reason can only unmake god; he is only possible in his own development, or in his seizing of us, and in possession. thus paracelsus and his disciples declare that human reason become our master, that is, in its perfection, but not used as our servant, transforms, as it were, into the devil, and exercises his office in leading us away from the throne of spiritual light other, and, in the world, seeming better; in his mithra and ahrimanes. 81 false and deluding world-light, or matter-light, really showing himself god. this view of the human reason, intellectually trusted, transforming into the angel of darkness, and effacing god out of the world, is borne out by a thousand texts of scripture. it is equally in the beliefs and in the tradi

r there shall be no more sea: revelation, shall be united in one mixture with the earth, and fixed to a pure diaphanous substance. this is st. john s crystall gold, a fundamentall of the new jerusalem so called, not in respect of colour, but constitution. their spirits, i suppose, shall be reduced to their first limbus, a sphere of pure, ethereall fire, like rich eternal tapestry spread under the throne of god. coleridge has the following, which bespeaks (and precedes, be it remarked, professor huxley s late supposed original speculations. the assertion is that the matrix or formative substance is, at the base, in all productions, from mineral to man, the same. the germinal powers of the plant transmute the fixed air and the elementary base of water into grass or leaves; and on these the o

the names of the planets. the seven strings of the irish harp mean also the seven pure tones in music; these, again, stand for the seven prismatic colours; which, again, describe the seven vowels; and these, again, represent their seven rulers, or the seven planets, which have their seven spirits, or celestial flames, which are the seven angels or spirits of god, who keep the way round about the throne of the ancient of days. there is in most countries an objection to friday, although it is the mohammedan sacred day or sabbath. friday is the day of the green. emeralds, or smaragds, are proper to be worn on friday, and bring good fortune, as exercising occult influences on this particular day* this is* the breastplate of the jewish high-priest had its oracular gems, which were the urim and

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

babylonian period, of course, the city god of babylon, marduk became the main god and was also to be son of enki and grandson of an. as an was more like a deus otiosus, marduk as an acting god started to be identified with the acting main god enlil, whose son, god of war ninurta was identified with marduk fs son, multifunctional nabu. the rise of the assyrian empire put the city god assur on the throne of the main god, but in the late babylonian 13 period marduk rised again. in local tradition, of course, both had the power all the time, but while marduk has been mentioned also in more distant regions, assur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi

KETAB E SIYAH

lion of marble-white, so 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 rege

all that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and brig

lion of marble-white, so 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 rege

l that is, the last of that six-fold progeny that great race that inaugured time and set into order the chaos and the void that existed before there was existence or before, for those were timeless aeons, before the origin of the spheres that dance in never-ending cycles about their greater brothers that burn with untold flame in the darkness of the eternal sky. 74 the archon-emperor sat upon his throne of platinum and heard the indictment of that sinful son against the favourite child of god. the king's beard was long and burned with light of purest and most brilliant white and he was arraigned in his kingly robes, that were dyed with a most regal purple and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright

ithin its long shadow he now went by foot to the spire's portal and demanded of the gatesmen entrance. these doors opened also to his coming and, the herald before him hurrying, scaled the tower's heights to the chamber in which his father, adonai yahweh, sat upon the platinum throne, seat of heaven, and directed the movements of the elohim. now, announced by trumpet and by voice, before the very throne of god went raphael and there abased himself before the emperor of all, making due humility before that king, crouched within the shattered throne of the elohim and their kingdom, darkened by ruin's black shadow as that awful shade stooped o'er their walls and slavered, jackal-like, at such rich booty as would be his in due time. now with trembling speech gave voice to the witness he had bo

strong and can stand more surely against the wrath of heaven. when i first placed you within this valley's walls i intended that you should eat of its two fruits and, so doing, win the strength by which to oppose the elohim who would destroy if they could. for you are heaven's doom, executioners of its fall. by your hand shall the high gates of its portal be thrown down and by your foot shall the throne of yahweh be crushed to dust to be blown forever upon the chill wind of ruin until it is yet further eroded by time's work and dust becomes smoke and smoke, nothing. yet your empire shall stretch to the vault of stars and its glory shall be an infinitude of heaven's splendour. for this destiny did i make your flesh from mine. of the garden's fruit you have eaten one, the fruit of knowledge

g of the prince of heaven whose hands and arms were yet wet with blood that he spilt in vengeance of his own error, slaying brother elohim in wrath. thus raphael passed through into god's presence and once more abased himself before his king, kneeling as he would have my children kneel as though he were a craven hound to be whipped. raphael stood not to speak his part but yet cringeing before the throne of god where sat the shrivelled, white-haired archon-lord, arrayed in fine robes and a bright-shining crown, starred with a thousand jewels, yet made weak by the old wound struck by the son that he once loved best the fine apparel of a king seemed greater than the king within and did not increase his majesty but did show too clearly how unfit he was to rule his realm. at his right hand mich

hold stood the black and terrible angel-shape of abaddon. twice the height of man stood the avenger, armoured in plate of iron and bronze, his wings spread wide like the torn pennant on the field, within his hand the bleeding sword, the ruiner, seven feet long and shaped like the serpent's tongue with engrailed blade and forked point, weeping ever the blood of the fallen. thus came abaddon to the throne of methuselah. even as the raven croaked methuselah repented not and begged not for clemency before a vision so fearful but in indignation raised his spear against the spirit and shouted his defiance to the shedim knight: 214 "i am methuselah, the destroyer of men. merciless king, the favoured of abaddon. all on the earth fear me and my hosts. i am a tearer down of cities and my spear has s

ily swayed by his wrath and acceded to that which he desired. as the sun rose above the hills in the east, cupric venus going before, burning brighter than sirius, as the night passed away as the new day was inaugurated in the red dawn-light, noah went with his wives and sons into the desert beyond the city-walls and there prayed to lofty heaven and knelt in abasement more worthy of beasts to the throne of adonai yahweh. thus did he await the elohim, michael, with his family, giving them over to heaven as beasts at the market-place. all day did they wait and pray for some vision of the prince of heaven who had vowed to meet with noah and instruct him in the law of god, that mankind might be bound also to the will of him eluded by the shedim. nephilim and shedim shall kneel no more but go a

m in the law of god, that mankind might be bound also to the will of him eluded by the shedim. nephilim and shedim shall kneel no more but go as proud gods upon the earth. as all this had passed upon the earth so had the happenings in heaven been consequential. flying swift from the earth to heaven and passing there straight to the heart, going on swift wings to the eternal tower and the sundered throne of god, awaiting not the herald's call but going direct into the presence of god and then, making himself low, in supplication that had long ago become a deed without soul or meaning to the elohim. none feared now the strength of adonai yahweh but rather sought to buy with false respect the favour of their father that they might, with some arbitrary right, command the actions of their broth

lord that michael might enact that which your will commands" 237 having spoken these words to god michael once more kneeled before his king and, with the victor's eyes, even in supplication gazed to the agent of his brother, gabriel, who even now, in great vexation, made haste to report to his master the undoing of his traitor's plans. then he rose once more and adverted his eyes once more to the throne of god. now, upon the ancient archon's face, was writ a smile where all had been woe. for in this gift of fortune he perceived a way by which he might yet prevail and thwart my plans and fate, yet preserving his dominion over all though little did he deserve such an end. o forever curse the name of noah who made open such a path to heaven that such butchery might be done. now spoke adonai y

KNOWLEDGE LECTURE FIVE

the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth 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

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

symbol of the seven great lines along which all life is moving slowly upwards to completer union with the divine, of the seven ways in which man may realize perfection, and the seven rays or emanations of god through which he has filled the whole universe with the light of his life. this star also typifies the christian thought of the seven great archangels, the seven spirits who stand before the throne of god. it is likewise another symbol for the perfected man or adept, because while he is master of the five worlds, he is also the wielder of seven powers; he has developed his nature to human perfection on all seven rays, in all seven of the lines of activity of the divine life. 224. the furniture 225. the furniture of the lodge is also threefold, and consists of the v. s. l, the square a

e one eternal god. this interplay or apparent duality in the universe is also symbolized by the cross, which thus becomes the emblem of the fourfold name of god. amongst the medieval rosicrucians the four arms of this cross were taken to symbolize the four elements, water, fire, air and earth, called in hebrew iammim, nour, ruach and iabescheh, corresponding yet again to the four beasts about the throne of god, symbolized for us by the four great banners of the order. 773. since thus we learn that all life is the divine life, it follows also that the brotherhood of that life is in truth universal, and is by no means confined to the human species. not only is every man our brother, of whatsoever race, colour or creed he may be, but the animals and the trees around us- yea, even the very roc

; still, it is one of the occasions which i have mentioned, and each year advantage is taken of that fact to make the wonderful interchange of forces which i am about to try to describe- though again, as in the former case, this is one of the many instances in which words seem hopelessly inadequate. 929. the lodge and officers 930. at the eastern end of a large hall there was a beautifully carved throne of white marble raised upon several steps; and upon it sat the h.o.a.t.f, dressed in a splendid crimson robe like a cope, fastened on the breast by a design of brilliantly flashing jewels, diamond and amethyst, in the form of a seven-pointed star. underneath the cope-like vestment he wore a suit of golden chain-mail, which was once the possession of a roman emperor. at each side of him, sta

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

d was made(*sir e. a. wallis budge, the papyrus of ani, p. 170) 74. the brothers of horus 75. among the other deities who were especially connected with the mysteries, who still play a most important part in the inner working of our masonic ceremonies to-day, are to be found the four children or brothers of horus, who are depicted in the well-known judgment scene as standing on a lotus before the throne of osiris. these represent the gods of the four quarters, or of the cardinal points, who support the canopy of heaven at its four corners. the god of the north was hapi, who bore the head of an ape; the god of the east was tuamutef, who bore the head of a jackal; amset or kestha ruled the south, and had the head of a man; while the west was governed by qebsennuf, whose head was that of a ha

is shown in the chamber was the seat of the hierophant, and on the stone benches round the walls were ranged the brn. who took part in the ritual. the candidates for initiation had to undergo a preliminary purification in the lustral basin before they could be admitted to the ceremonies. 240. the three columns 241. a plan of this minoan temple is shown in plate ii, 2 (following p. 50. facing the throne of the hierophant were three columns, which are frequently found in the mystery religion of crete and were closely connected with its rites. the evidence that the three columns bore a sacred meaning is to be found in one of the terra-cotta models belonging to a votive shrine, which often supply us with additional information about the cretan mysteries (see plate ii, 3, following p. 50) we w

the spiritual or nirvanic plane; it does not appear that ezekiel had touched that exalted level directly, but he became aware of it in his ecstasy as though looking up to it from below. 273. the builders of k. s. t. 274. something both of the inner powers and of the egyptian rituals had been faithfully handed down from generation to generation from the days of moses until king solomon came to the throne of his father david. there is some truth in the tradition preserved in the bible, although there are exaggerations and mistakes in the accounts which have come down to us, and much of the inner meaning of the symbols had been forgotten. king solomon seems to have been a man of considerable force of character and some occult knowledge, and the great ambition of his life was to weld his peopl

pted to escape by the s, n, and e. g s and was s n because he would not divulge the s s of a m.m. the name of the original master builder was not of course given as now, for he himself assisted in the construction of the legend; neither was there any fatality connected with the actual building of the holy temple. the insertion of the present name was the work of rehoboam, when he succeeded to the throne of solomon his father, as i have said in the hidden life in freemasonry; so the story came to be applied to the person of hiram, the widow s son. 288. a very curious tradition still exists in the 3 of the rite of mizraim. in that rite the central figure of the legend is not h.a, who is said to have returned to his family after the completion of the temple; but the story is carried back to t

itecture was intended to lift the devotion of the masses to greater heights than had been induced by the contemplation of the flatter romanesque style; by its soaring lines and ever-ascending curves, by the richness of its ornamentation and the splendid complexity of its design, by its amazing grace and delicacy, it had power to raise the hearts of men on the wings of its silent music to the very throne of god himself, to mould and enrich their devotion in unseen subtle ways, to pour out upon them spiritual influences which would aid in the great work of transformation which had to be accomplished. 545. the change from romanesque to gothic, then, was brought about deliberately. the inspiration was given to certain master-builders in the different countries by the h.o.a.t.f, and the erectio

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

the exclusion of all else and without the excuse of ignorance, error, passion, or weakness of will. other versions hold that his audacity went so far as to attempt to seat himself on the great throne. in the medieval mysteries, lucifer, as the governor of the heavens, is represented as seated next to the eternal. as soon as the lord leaves his seat, lucifer, swelling with pride, sits down on the throne of heaven. the indignant archangel michael takes up arms against him and finally succeeds in driving him out of heaven down into the dark and dismal dwelling reserved for him for all eternity. in heaven the archangel s name had been lucifer, on earth it was satan. the angels who joined his rebellion were also expelled from heaven and became the demons of whom lucifer is the lord. another re

the good angels are in a kind of order, which persists among the fallen; that the fallen can do nothing without god s permission, and that the elect are impassible, although they do not look into the secrets of god, so that in paradise lost god must instruct even michael before he can know the future. in book 1 of christian doctrine, milton finds that good angels are ministering agents around the throne of god, and that their principal office is praising god, and presiding over particular areas. sometimes they are divine messengers, and, although they have remarkable intelligence, they are not omniscient. in both works milton asserts, against the majority of protestant opinion, that by the name michael the bible signifies not christ but the first of angels, and against a majority of all de

LIBER O

without willing to do so, and that figures appear, let him at all costs rise above them. yea, thought his very life tremble on his lips, let him force his way upward and onward! 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia. note 1 let him sink (when no longer can he strive, though his tongue by bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness

LIBER 141

nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna in sagittarius 28'6" valley of london* addenda (the following occurs on a loose page in the japanese vellum bound note-book in which de arte magica was written) man is god therefore can create spirits by ceremonial masturbation on talismans as god first did. to be done peri ton broton tais abrotais erot

LIBER ALEPH

ll 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 formulated. but in the figure of that star these operations are not indicated, for the five lines of force connect not according

thy separateness should increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith

LIBER CORDIS CINCTI SERPENTE

light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i

LIBER CXX

aught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu, the prophet ankh-af-na-khonsu! by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show

he room, traveling against the course of the sun, for that is in effect he that is still, the earth revolving (let the hymn be sung, or the mantra recited. but ere he end, let him sing "above, the gemmed azure is the naked splendour of nuit; she bends in ecstasy to kiss the secret ardours of hadit. the winged globe, the starry blue, are mine, o ankh-af-na-khonsu (then he cometh to the east of the throne of ra and crieth "unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i- i adore thee (prostrating himself to the w. then he resumes his throne, assuming the might of the god& saith "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i

h&/26,1 "abrahadabra! hail unto thee, that art ra in thy rising! the disk of khephra standeth upon the waters of amentet: it is the hour of the dispersal of the lords of silence" 111- 11111- 111 (he knocketh (rising, he doeth the ceremony, precisely as in the opening unto the 2nd verse of the song called the spell. but he goeth with the sun, as allowing nature to resume her sway. at the e. of the throne of ra he standeth and crieth "it is the hour of the feast of ra-hoor-khuit (lifting up the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; le

es! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, thei

in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret door into the house of ra and tum, of khephra and of ahathoor. i am thy theban, o mentu the prophet ankh-af-na-khonsu (rising he moveth to the west or as some say to the south saying with the sign "hathoor, lady of amentet, mighty dweller in the funeral mountain, eye of ra, dweller before him, b

LIBER DCCCLX JOHN ST

y in my .sana or even in the hanged man or shav.sana, the .corpse-position. i think the heat is exciting, and makes me restless. i continue in the cooling-room lying down. 12.10. i have ordered 12 oysters and coffee and bread and butter. o oysters! be ye unto me strength that i formulate the 12 rays of the crown of hva! i conjure ye, and very potently command. even by him who ruleth life from the throne of tahuti unto the abyss of amennti, even by ptah the swathed one, that unwrappeth the mortal from the immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my o

o his surprise.finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a shout and with the voice of the archangel, and the trump of god. he is installed in the throne of the double kingdom, and he wields the wand of double power by the sings of the grade. he is recognized an initiate, and the word 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

LIBER LVII

and he may conceive, as various schools of adepts in the ages have conceived, this problem in three main forms. 1. i am not god. i wish to become god. this is the hindus conception. i am malkuth. i wish to become kether. this is the qabalistic equivalent. 2. i am a fallen creature. i wish to be redeemed. this is the christian conception. i am malkuth the fallen daughter. i wish to be set upon the throne of binah my supernal mother. this is the qabalistic equivalent. 3. i am the finite square; i wish to be one with the infinite circle. this is the unsectarian conception. i am the cross of extension; i wish to be one with the infinite rose. this is the qabalistic equivalent. the answer of the adept to the first form of the problem is for the hindu .thou art that (see previous chapter .the yo

LIBER LXVII THE SWORD OF SONG

s not the things of god, nor can their subtle meaning understand. a sage, i say, although he mentions perhaps the best of his inventions, god. for at first this practice tends to holy thoughts (the holy deeds precede success) and reverent gaze upon the ancient one of days, beyond which fancy lies the truth. to find which i have left my youth, all i held dear, and sit alone still meditating, on my throne of kusha-grass,48 and count my beads, murmer my mantra,49 till recedes the world of sense and thought.i sink 475 480 485 490 495 500 505 510 fact replacing folklore, the christian sniggers. let him beware. for i speak subtly. results of practice. the poet abandons all to find truth. pentecost 35 to.what abyss.s dizzy brink? and fall! and i have ceased to think! that is, have conquered and m

aloud and answered: i am come from the waterfall. so at that the seventh virgin came forth: and her countenance was troubled. the seventh riddle: the oldest said to the most beautiful: what doest thou here? 1 this is obscure. 2 0+ 1+ 2+ 21= 231. 3 the sepiroth. 4 the maiden (malkuth) is blind (unredeemed. answer: she shall be what she doth not, i.e, see. she shall be the sea, i.e .exalted to the throne of binah (the great sea, the qabalistic phrase to express her redemption. we leave it to the reader.s ingenuity to solve the rest. each refers to the sephira indicated by the number, but going upward. hammer of thor. arcanum. griphus i. griphus ii. griphus iii. griphus iv. griphus v. griphus vi. griphus vii. 84 appendix ii our father: and she answered him: i am in the place of the bridge. g

LIBER LXXVIII

nd queen: a princess powerful and terrible: a queen of queens.an empress.whose effect combines those of the king, queen, and prince, at once violent and permanent; therefore symbolized by a figure standing firmly by itself, only partially draped, and having but little armour; yet her power existeth not, save by reason of the others: and then indeed it is mighty and terrible materially, and is the throne of the forces of the spirit. 12 liber lxxviii woe unto whomsoever shall make war upon her, when thus established! the spheres of influence of the court cards of the tarot pack the princesses rule the four parts of the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve

that carried by the king or queen. beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearin

a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the tw

t hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by

le of sheep-skin. in one hand she carries a sceptre with a circular disk: in the other a pentacle similar to that of the ace of pentacles. she is generous, kind, diligent, benevolent, careful, courage-ous, persevering, pitiful. if ill dignified she is wasteful and prodigal. she rules over one quadrant of the heavens around the north pole of the ecliptic. e of e princess and empress of the gnomes. throne of the ace of pentacles. a description of the cards of the taro 23 eyes grey or hazel blue or borwn blue-grey blue blue blue grey or brown blue or brown dark grey dark blue dark dark dark dark hair red-gold red-gold yellow red-gold fair gold-brown brown brown dark-brown light-brown dark light-brown dark dark dark-brown rich-brown symbols black horse, waving flames, club, scarlet cloak leopa

LIBER MMCMXI NOTE ON GENESIS

la of the passage of the incomprehensible nothingness of the ain soph to the perfection of creation expressed by the ten voices or emanations of god the vast one.blessed be he. even the holy sephiroth. and the method whereby i shall work shall be the one absolute and inerratic science: the science of number: which is that single mystery of the intellect of man whereby he becometh exalted unto the throne of inflexible and unerring godhead* i.e, the white skull. vide idra zuta qadisha, cap. ii. distinguish from the skull of microprosopus. ta= the first and last.alpha and omega.aleph and tau. liber mmcmxi 4 as it is written .oh, how the world hath inflexible intellectual rulers (zoroaster* but before i may proceed unto the qabalistical. enumeration and analysis of the text, a certain preamble

number 0: the infinite: para-brahman: the ain soph. in the first is shown the mystic trinity before manifestation; as it were unlimited, unbound, and unbounded, inoperative because of its diffusiveness and dispersion. in the second figure we behold their concentration: focalisation: producing by their joint action the number of manifestation.4. in the worlds.assiah: in the taro, the princess.the throne of the spirit: in the tetragram, the he final, and in 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 t

LIBER O

to do so, and that figure appear, let him at all costs rise above them. yea, though his very life tremble on his lips, let him force his way upward and onward! svb figvra vi. 15 5. let him continue in this so long as the breath of life is in him. whatever threatens, whatever allures, though it were typhon and all his hosts loosed from the pit and leagued against him, though it were from the very throne of god himself that a voice issues bidding him stay and be content, let him struggle on, ever on. 6. at last there must come a moment when his whole being is swallowed up in fatigue, overwhelmed by its own inertia* let him sink (when no longer can he strive, though his tongue be bitten through with the effort and the blood gush from his nostrils) into the blackness of unconsciousness; and t

LIBER XCV THE WAKE WORLD

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 came down and sat in the midst; but my fairy prince whispered .hush! it is a great secret, but his name is yeheswah, and he is the saviour of the world. and that was very funny, because the girl next to me thought it was jesus christ, till another fairy prince (my

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

in giants, to them we were born. as girls they played beneath the earth, casting boulders about (stanza 11, causing the earth to shake (12. then they fought battles, deposed princes, helped a hero, reddened blades (13.15. now they are slaves of frodi and are not pleased with their lot. grinding ever more fiercely, they see fire approach the stronghold (19) and warn frodi that he will not keep the throne of hlei.ra (20. they grind on, seeing the fates of men (21. the son of yrsa and halfdan will avenge frodi (22. their fearsome grinding grows, and in a giant rage, they destroy the mill. the last stanza gives one of them the last word: 152 norse mythology still the mountain giant fs bride spoke words: we have ground, frodi, as we dared; the women have completed the grinding. the poem gives u

LUCIFERIAN SORCERY AND SET TYPHON

he sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancien

MAGIC AND SPELLS

ery bit of matter and present in every manifestation of energy throughout the world. magic permeates the peoples of faer n as well as the lands. every town is home to mighty temples venerating the deities and housing clerics who call upon divine power to heal injury, ward against evil, and defend the lives and property of the faithful. subtle and astute wizards stand by (and sometimes behind) the throne of every land, turning their formidable powers to the service of their lords. aberrations made by ancient tragic seethe and hunger in the dark spaces beneath the world's surface, awaiting the chance to feed. even the most unimaginative fighter or most brazen rogue quickly learns to respect the power of magic, or sees her career as an adventurer come to a spectacular and ghastly end. mortals

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

an. for another 3,000 years he ruled man with wisdom, and integrity. then the power of ahriman began, and the struggle for the soul of man continues through the next period of 3,000 years. during the fourth period of 3,000 years, the power of ahriman will be destroyed. good will return to the world again, evil and death will be vanquished, and at last the spirit of evil will bow humbly before the throne of ormuzd. while ormuzd and ahriman are struggling for control of the human soul and for supremacy in nature, mithras, god of intelligence, stands as mediator between the two. many authors have noted the similarity between mercury and mithras. as the chemical mercury acts as a solvent (according to alchemists, so mithras seeks to harmonize the two celestial opposites. there are many points

ons and were marked upon their foreheads with the egyptian cross. mithras himself is often pictured with the head of a lion and two pairs of wings. throughout the entire ritual were repeated references to the birth of mithras as the sun god, his sacrifice for man, his death that men might have eternal life, and lastly, his resurrection and the saving of all humanity by his intercession before the throne of ormuzd (see heckethorn) while the cult of mithras did not reach the philosophic heights attained by zarathustra, its effect upon the civilization of the western world was far-reaching, for at one time nearly all europe was converted to its doctrines. rome, in her intercourse with other nations, inoculated them with her religious principles; and many later institutions have exhibited mith

wned among the ancients, being next to the eleusinian in public esteem. herodotus declares that the samothracians received their doctrines, especially those concerning mercury, from the pelasgians. little is known concerning the cabiric rituals, for they were enshrouded in the profoundest secrecy. some regard the cabiri as seven in number and refer to them as "the seven spirits of fire before the throne of saturn" others believe the cabiri to be the seven sacred wanderers, later called the planets. while a vast number of deities are associated with the samothracian mysteries, the ritualistic drama centers around four brothers. the first three--aschieros, achiochersus, and achiochersa--attack and murder the fourth--cashmala (or cadmillus. dionysidorus, however, identifies aschieros with dem

ies; and the third, air, ruled by nephta. from the fire the heavens were created, from the water the earth, and air was the mediator between them. in the sephira yetzirah it is said that from the three originate the seven, i. e, the height, the depth, the east, the west, the north, and the south, and the holy temple in the center sustaining them all. is not the holy temple in the center the great throne of the many-formed spirit of nature which is shown in the middle of the tablet? what are the seven triads but the seven powers that rule over the world? psellus writes 'the egyptians worshipped the triad of faith, truth, and love; and the seven fountains: the sun as ruler--the fountain of matter; then the fountain of the archangels; the fountain of the senses; of judgment; of lightning; of

even it makes odd, and to the odd, even; god, because it is the beginning and end of all, but itself has neither beginning nor end; good, for such is the nature of god; the receptacle of matter, because it produces the duad, which is essentially material. by the pythagoreans monad was called chaos, obscurity, chasm, tartarus, styx, abyss, lethe, atlas, axis, morpho (a name for venus, and tower or throne of jupiter, because of the great power which abides in the center of the universe and controls the circular motion of the planers about itself. monad is also called germinal reason, because it is the origin of all the thoughts in the universe. other names given to it were: apollo, because of its relation to the sun; prometheus, because he brought man light; pyralios, one who exists in fire;

n of some other aspect. while that which click to enlarge the tetragrammaton in the human heart. from b hme's libri apologetici. the tetragrammaton, or four-lettered name of god, is here arranged as a tetractys within the inverted human heart. beneath, the name jehovah is shown transformed into jehoshua by the interpolation of the radiant hebrew letter, shin. the drawing as a whole represents the throne of god and his hierarchies within the heart of man. in the first book of his libri apologetici, jakob b hme thus describes the meaning of the symbol "for we men have one book in common which points to god. each has it within himself, which is the priceless name of god. its letters are the flames of his love, which he out of his heart in the priceless name of jesus has revealed in us. read t

may be likened to the individuality; and the leaves--because of their ephemeral nature--correspond to the personality, which partakes of none of the permanence of its divine source. next: the hiramic legend sacred texts esoteric index previous next the hiramic legend p. 77 when solomon--the beloved of god, builder of the everlasting house, and grand master of the lodge of jerusalem--ascended the throne of his father david he consecrated his life to the erection of a temple to god and a palace for the kings of israel. david's faithful friend, hiram, king of tyre, hearing that a son of david sat upon the throne of israel, sent messages of congratulation and offers of assistance to the new ruler. in his history of the jews, josephus mentions that copies of the letters passing between the two

ets, and the seven sacred vowels. the first heaven uttered the sound of the sacred vowel a (alpha; the second heaven, the sacred vowel e (epsilon; the third, h (eta; the fourth, i (iota; the fifth, o (omicron; the sixth, u (upsilon; and the seventh heaven, the sacred vowel w (omega. when these seven heavens sing together they produce a perfect harmony which ascends as an everlasting praise to the throne of the creator (see iren us' against heresies) although not so stated, it is probable that the planetary heavens are to be considered as ascending in the pythagorean order, beginning with the sphere of the moon, which would be the first heaven. many early instruments had seven strings, and it is generally conceded that pythagoras was the one who added the eighth string to the lyre of terpan

sacred symbols of the great buddha. it is also significant that the dolphin should be sacred to both apollo (the solar savior) and neptune. it was believed that this fish carried shipwrecked sailors to heaven on its back. the dolphin was accepted by the early christians as an emblem of christ, because the pagans had viewed this beautiful creature as a friend and benefactor of man. the heir to the throne of france, the dauphin, may have secured his title from this ancient pagan symbol of the divine preservative power. the first advocates of christianity likened converts to fishes, who at the time of baptism "returned again into the sea of christ" primitive peoples believed the sea and land were inhabited by strange creatures, and early books on zoology contain curious illustrations of compo

e for prayer, and brings with it more peace than any other gem; but he who would wear it must lead a pure and holy life (see isis unveiled) mythology abounds with accounts of magical rings and talismanic jewels. in the second book of his republic, plato describes a ring which, when the collet was turned in ward, rendered its wearer invisible. with this gyges, the shepherd, secured for himself the throne of lydia. josephus also describes magical rings designed by moses and king solomon, and aristotle mentions one which brought love and honor to its possessor. in his chapter dealing with the subject, henry cornelius agrippa not only mentions the same rings, but states, upon the authority of philostratus jarchus, that apollonius of tyana extended his life to over 20 years with the aid of seve

r he extracted from the air. he formed therein twenty-two letters and established them out of mud and loam, making them like a border, putting them up like a wall, and surrounding them as with a rampart. he poured snow upon them and it became earth, as it reads "he said to the snow be thou earth (job. xxxvii. 6) 4th. fire (ether) he drew forth from the water. he engraved and established by it the throne of glory. he fashioned the seraphim, the ophanim, and the holy living creatures (cherubim, as his ministering angels; and with (of) these three he formed his habitation, as it reads "who made his angels spirits, his ministers a flaming fire (psalms civ. 4) click to enlarge the tetragrammaton. by arranging the four letters of the great name (i h v h, in the form of the pythagorean tetractys

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

so that ye shall be unable to remain in air, fire, water, earth, or in any part of the universe, or in any pleasant place which may attract ye; but that ye come promptly to accomplish our desire, and all things that we demand from your obedience. i conjure ye anew by the two tables of the law, by 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

manded and the whole universe was created; and by the holy names and in the holy names, iah, iah, iah, adonai tzabaoth; and by all the names of god, the living, and the true, i reiterate the conjuration, and i conjure ye afresh ye evil and rebellious spirits, abiding in the abysses of darkness. book one page 33 i conjure, i address, and i exorcise ye, that ye may approach unto and come before the throne of god, the living and the true, and before the tribunal of the judgment of his majesty, and before the holy angels of god to hear the sentence of your condemnation. come ye then by the name and in the name of shaddai which is that of god almighty, strong, powerful, admirable, exalted, pure, clean, glorified, virtuous, great, just, terrible, and holy; and by the name and in the name of el

uration to perform, thou shalt repeat it in the proper manner; if not, thou shalt say the general conjuration, at the end of which thou shalt add the following words: o thou almiras, master of invisibility, with thy ministers cheros, maitor, tangedem, transidim, suvantos, abelaios, bored, belamith, castumi, dabuel; i conjure ye by him who maketh earth and heaven to tremble, who is seated upon the throne of his majesty, that this operation may be perfectly accomplished according to my will, so that at whatsoever time it may please me, i may be able to be invisible. i conjure thee anew, o almiras, chief of invisibility, both thee and thy ministers, by him through whom all things have their being, and by saturiel, harchiel, daniel, beniel, assimonem, that thou immediately comest thither with

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ce thou art capable hereof. wherefore, come thou, visibly, peaceably, and affably, now without delay, to manifest that which i desire, speaking with a clear and perfect voice, intelligibly, and to mine understanding. if he come not yet at the rehearsal of these two first conjurations (but without doubt he will, say on as followeth; it being a constraint: 31 in some by the seat of adonai or by the throne of adonai. in these conjurations and elsewhere in the body of the text i have given the divine names correctly. the constraint. i do conjure thee, o thou spirit n, by all the most glorious and efficacious names of the most great and incomprehensible lord god of hosts, that thou comest quickly and without delay from all parts and places of the earth and world wherever thou mayest be, to make

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

u mighty& potent angel samael, who rulest the first hour of the day, i the servant of the most high god, do conjure& instruct thee in the name of the most high omnipotent& immortal god of hosts jehovah* tetragrammaton& by the name& in the name of that god that you owe obediency to& by the head of your hierarchy& by the seal of mark you are known in power by& by the 7 angels that stands before the throne of god& by the 7 planets& their seals& characters& by the angel that ruleth the sign of the 12th. house which now ascends in thy first hour, that you would be so graciously pleased to gird up yourself together& by divine permission to move& come from all parts of the world wheresoever you be& show thyself visibly& plainly in this crystal stone to the light of mine eyes, speaking with a voic

MEANING OF MASONRY

ssistance and by our own industry, the genuine realities of which we at present possess but the imperfect shadows shall be restored to us, and that patience and perseverance will eventually entitle every worthy man to a participation in them. this large subject is mirrored in miniature in the craft ceremonial. the east of the lodge is the symbolic centre; the source of all light; the place of the throne of the master of all life. the west, the place of the disappearing sun, is this world of imperfection and darkness from which the divine spiritual light is in large measure withdrawn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self

e upon his. and passing from these primary qualifications we proceed to what is signified by our second degree, wherein is inculcated the analysis and cultivation of the mental and rational faculties; the study of the secrets of the marvellous, complex, psychical nature of man; the relation of these with the still higher and spiritual part of him which, in turn, he may learn to trace" even to the throne of god himself" with which he is affiliated at the root essence of his being. these studies, brethren, so lightly touched upon in our passing-ceremony, so glibly referred to as we recite our ritual, when undertaken with the seriousness that attached to them in the old mystery-systems are not without just reason described in our own words as" serious, solemn and awful" the depths of human na

perfected human souls. the apprentice-work, which relates to the subdual of the sense-nature and its propensities, being achieved, the next stage is the development and control of the intellectual nature; the investigation of the" hidden paths of nature (i.e, the human psychological nature) and science (the gnosis of self-knowledge, which, pushed to its limit, the candidate is told" leads to the throne of god himself" and reveals the ultimate secrets of his own nature and the basic principles of intellectual as distinct from moral truth. it should be noted that the candidate is told that he is now" permitted to extend his researches" into these hidden paths. there is peril to the mentality of the candidate if this work is undertaken before the purifications of the apprentice stage have be

t has been accustomed to. if" the secrets of nature and the principles of intellectual truth" are to become revealed to its view, as the degree intends and promises, the mentality must not be fettered by mundane interests or subject to disturbance by carnal passions. if it is to" contemplate its own intellectual faculties and trace them from their development" until they are found to" lead to the throne of god himself" and to be rooted in deity, it must discard all its former thought-habits, prejudices and preconceptions, and be prepared to receive humbly the illumination that will flood into it from the light of divine wisdom. for the determined student of the mental discipline implied by the second degree there may be recommended two most instructive sources of information and examples o

MICHAEL FORD A RITE OF THE WEREWOLF

ay 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 god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

lex de jongs rasputin. in many cases, he also possessed a familiar weapon or talisman with magical proper-ties. magic was the word used for high technologies not understood by the witnesses of the day.if a machine works perfectly, the results are like magic. the celtic sagas are full of mentionof magical weapons and treasures. one of the latter was the sacred stone of fal that wasplaced under the throne of the king in tara (drumcain or hill of the serpents. this stone, itwas said, would cry out if a false one sat to be crowned. we might ask what mystery isatlantis, alien visitation, and genetic manipulation23 old world disorder secreted in this myth? the word fal actually means stone and is the root of the word phallic.the stone of fal is, therefore, the stone of stones, probably a powerfu

manipulation the persians bundahis relate in their legends:and ninety days and nights the heavenly angels were contending in the world with the con-federate demons of the evil spirit and there are the commentaries of more modern sources also, from those illustriousones who have contributed to our present civilization. here are just a few examples.from ovids metamorphosis: giants attacked the very throne of heavenjove struck them down. three times had poseidon (neptune, ventured with stern countenance to thrust his arms outof the water; three times he was unable to endure the scorching heat of the air. from platos timaeus: in one day and one fatal night, there came mighty earthquakes and inundations thatengulfed that warlike peoples. the people, terrified, could hardly breathemouths were dr

scholar of history, goes into the nature of the worship commanded by theroman emperors, their heinous deeds and the mutation of the roman empire into roman catholicism.could it be that these personages were more that human? is the time here at last, when real light can bethrown onto this kind of deification, which has perplexed the common historians for centuries?the term saviourupon mounting the throne of egypt ptolemy assumed the surname of soter, or saviour (p. 14)all the ptolemies took this title.macabees revoltcaused by the jews being forced by antiochus iv to worship him as a god descended from jupiter.emperor demetriushe planted an army of wives, concubines, slaves, and catamites in the parthenon, which he so pollutedwith his debaucheries that it appeared to be kept comparatively cl

MICHAEL WYNN THE SOUL TRAVELERS

imself has countless names. most christians believe they have a monopoly on the stories regarding this being, but satanists know better. satanists, and occultists in general, have equated the fallen angel satan with the villain of almost every mythology. in egyptian mythology, satan is set, the egyptian god of chaos, storms, and evil. and similar to satan from the bible, who once stood beside the throne of god, set was once the guarding of the sun god ra. apparently, it was after set s battle with apep, the serpent of chaos, that he became the new villain in the egyptian tales; the first to play this villain role was apep himself. the evil god set kills his benevolent brother osiris, twice; then begins to make war with the seed of osiris, a god named horus. in jewish folklore, satan was ca

pts of heaven and hell are usually thought of as exclusively christian, but this is far from the truth. every religion and mythology out there makes reference to the heavens, the earth, and the underworld. in regards to the heavens, it is often described as an extra dimension that does indeed have the semblance of space and time. satan and the angels, for instance, are spoke of as approaching the throne of god, as if there were a way to be in heaven, but not in the presence of the throne. this is important because it describes a lack of unity where, like in our material world, objects can be closer or farther from other objects. obviously, there is some form of space and time in heaven, and proof of this lies in the fact that many of the stories about heaven related to us from the bible, o

the black void in the universe now called hell. before satan s banishment, jehovah allegedly assigned satan as his favored son and second in command, with arch-angel michael as third in command. michael is said to have grey-colored hair, beard, and eyes. it is also alleged that arch-angel michael spoke to satan before his fall, attempting to dissuade him from his ambition, which was to seize the throne of god--michael wynn's "the soul travelers" 75 himself. arch-angel gabriel is said to be the angel responsible for destroying to the nephilim race with a flood. gabriel is thought to be the swiftest of the angels and used as a messenger, who sits on the left-hand side of god s throne. he is often associated with a metal cutting instrument which he uses as a weapon to strike down the enemies

evils that beset the heavens and the--michael wynn's "the soul travelers" 82 earth. perish the thought! this satan character has a name in every religion and mythology on the planet and, because of spiritual merging that i just spoke about, may be connected with multiple gods in the same tradition. satan is spoke of as he who was instrumental in the war against the titans, and once sat beside the throne of god, but desired it so much that he was cast out of heaven. satan is called shaitan and iblis by muslims, set and seker by the egyptians, samael by the hebrews, and ahriman by the persians. satan is the god who carries away the soul. a well-known symbol, that of the all-seeing eye, is related to satan and has been called the eye of set. satan is a god of the setting sun and is therefore

sorcery. and of coarse you have the aforementioned pemba, who was expelled from heaven after stealing male seeds from the gods and spread those corrupted seeds upon the earth. prometheus stole fire, which is symbolic for the male creative principle, whereas pemba stole male seeds. it was satan, speaking through the mouth of azazel, that deceived eve in the garden of eden. after his fall from the throne of heaven, lucifer led the other angels to the black void of the universe, and declared this chaotic dimension their new home. this chaotic universe these fallen angels inhabited, a place called hell by most, was ever-changing; the things contemplated on in the minds of the angels came instantly into being. this chaotic realm became a reflection of the collective consciousness of the fallen

MICHAEL W FORD NOX UMBRA

pment of man and woman. it is also the gateway to the sabbat- the dreaming conclave of the luciferian (empyrean, of the light) and infernal. lilith in her dark and fiery aspect is one part of the adversary, the opposing force which initiates through antinomianism and self-deification. in a work which pre-dates the zohar, it is suggested that lilith and samael were born by an emanation beneath the throne of god. their shape was an androgynous being, double-faced and thus revealed as a part of the adversary (the opposer, shaitan. samael, in hebrew legend has twelve wings, which integrates azazel (the djinn of fire, shaitan) and samael as lucifer, the force related to the noon-tide sun. samael is thus the devil, one half of the adversary and the creative/solar force of the sun. lilith joined

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

ction is south and east, depending on his representation, being of wisdom or fire (two octaves of saturn, the higher and lower. the other illustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowl

h of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael-ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer an

f the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the propagation of the will. from sethanic witchcraft& the left hand path, the introduction to azothoz by the present author [4] see nox umbra, the ritual of entering black eden, th

MORALS AND DOGMA

arab had become stronger than that of the christian, and he conquered. the sword is also, in the bible, an emblem of speech, or of the utterance of thought. thus, in that vision or apocalypse of the sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and pow

ublished by champollion, this god is styled"_har-oeri, lord of the solar spirits, the beneficent eye of the sun" plutarch calls him"_har-pocrates" but there is no trace of the latter part of the name in the hieroglyphic legends. he is the son of osiris and isis; and is represented sitting on a throne supported by _lions; the same word, in egyptian, meaning _lion_ and _sun. so solomon made a great throne of ivory, plated with gold, with six steps, at each arm of which was a lion, and one on each side to each step, making seven on each side. again, the hebrew word [hebrew _khi, means"_living" and [hebrew _r m "was, or shall be, raised or lifted up" the latter is the same as [hebrew [hebrew [hebrew, rom, arom, harum, whence _aram, for syria, or _aram a, high_-land _khairum, therefore, would m

or, unawed alike by the single or the many-headed tyrant, would consult the dictates of duty alone, and stand with a noble firmness between the human tigers and their coveted prey. the mason would much rather pass his life hidden in the recesses of the deepest obscurity, feeding his mind even with the visions and imaginations of good deeds and noble actions, than to be placed on the most splendid throne of the universe, tantalized with a denial of the practice of all which can make the greatest situation any other than the greatest curse. and if he has been enabled to lend the slightest step to any great and laudable designs; if he has had any share in any measure giving quiet to private property and to private conscience, making lighter the yoke of poverty and dependence, or relieving des

thou layest up in the archives of eternity! wrong not thy neighbor! lest the thought of him thou injurest, and who suffers by thy act, be to thee a pang which years will not deprive of its bitterness! break not into the house of innocence, to rifle it of its treasure; lest when many years have passed over thee, the moan of its distress may not have died away from thine ear! build not the desolate throne of ambition in thy heart; nor be busy with devices, and circumventings, and selfish schemings; lest desolation and loneliness be on thy path, as it stretches into the long futurity! live not a useless, an impious, or an injurious life! for bound up with that life is the immutable principle of an endless retribution, and elements of god's creating, which will never spend their force, but con

he ancient myth of ormuzd and his genii against ahriman and his devs; and it celebrates the final triumph of truth against the combined powers of men and demons. the ideas and imagery are borrowed from every quarter; and allusions are found in it to the doctrines of all ages. we are continually reminded of the zend-avesta, the jewish codes, philo, and the gnosis. the seven spirits surrounding the throne of the eternal, at the opening of the grand drama, and acting so important a part throughout, everywhere the first instruments of the divine will and vengeance, are the seven amshaspands of parsism; as the twenty-four ancients, offering to the supreme being the first supplications and the first homage, remind us of the mysterious chiefs of judaism, foreshadow the eons of gnosticism, and rep

; and his doctrines are not yet even nominally accepted as true by a fourth of mankind. since his death, what incalculable swarms of human beings have lived and died in total unbelief of all that we deem essential to salvation! what multitudinous myriads of souls, since the darkness of idolatrous superstition settled down, thick and impenetrable, upon the earth, have flocked up toward the eternal throne of god, to receive his judgment? the religion of love proved to be, for seventeen long centuries, as much the religion of hate, and infinitely more the religion of persecution, than mahometanism, its unconquerable rival. heresies grew up before the apostles died; and god hated the nicolaitans, while john, at patmos, proclaimed his coming wrath. sects wrangled, and each, as it gained the pow

nsive weapons and implements of agriculture, and of gold to adorn the temples of the gods. he went forth with an army to conquer men to civilization, teaching the people whom he overcame to plant the vine and sow grain for food. typhon, his brother, slew him when the sun was in the sign of the scorpion, that is to say, at the autumnal equinox. they had been rival claimants, says synesius, for the throne of egypt, as light and darkness contend ever for the empire of the world. plutarch adds, that at the time when osiris was slain, the moon was at its full; and therefore it was in the sign opposite the scorpion, that is, the bull, the sign of the vernal equinox. plutarch assures us that it was to represent these events and details that isis established the mysteries, in which they were repro

lumns of bronze at the entrance of the porch of the temple. the hemispherical brazen sea, supported by four groups of bulls, of three each, looking to the four cardinal points of the compass, represented the bull of the vernal equinox, and at tyre were consecrated to astarte; to whom hiram, josephus says, had builded a temple, and who wore on her head a helmet bearing the image of a bull. and the throne of solomon, with bulls adorning its arms, and supported on lions, like those of horus in egypt and of the sun at tyre; likewise referred to the vernal equinox and summer solstice. those who in thrace adored the sun, under the name of saba-zeus, the grecian bakchos, builded to him, says macrobius, a temple on mount zelmisso, its round form representing the world and the sun. a circular apert

us, taurus and libra; mars, aries and scorpio; jupiter, pisces and sagittarius; and saturn, aquarius and capricornus. from this distribution of the signs also came many mythological emblems and fables; as also many came from the places of exaltation of the planets. diana of ephesus, the moon wore the image of a crab on her bosom, because in that sign was the moon's domicile; and lions bore up the throne of horus, the egyptian apollo, the sun personified, for a like reason: while the egyptians consecrated the tauriform scarab sus to the moon, because she had her place of exaltation in taurus; and for the same reason mercury is said to have presented isis with a helmet like a bull's head. a further division of the zodiac was of each sign into three parts of 10 each, called decans, or, in the

those of the hebrews than those of any other nation; and indeed the latter people borrowed from them some prominent doctrines, that we are in the habit of regarding as an essential part of the original hebrew creed. of the king of heaven and father of eternal light, of the pure world of light, of the eternal word by which all things were created, of the seven mighty spirits that stand next to the throne of light and omnipotence, and of the glory of those heavenly hosts that encompass that throne, of the origin of evil, and the prince of darkness, monarch of the rebellious spirits, enemies of all good, they entertained tenets very similar to those of the hebrews. toward egyptian idolatry they felt the strongest abhorrence, and under cambyses pursued a regular plan for its utter extirpation

e beings, each separately ruling within his several sphere. fire, in particular, that "most energetic of immortal powers" the visible representative of the primal light, was invoked as "son of ormuzd" the sun, the archimagus, that noblest and most powerful agent of divine power, who "steps forth as a conqueror from the top of the terrible alborj to rule over the world which he enlightens from the throne of ormuzd" was worshipped among other symbols by the name of mithras, a beneficent and friendly genius, who, in the hymn addressed to him in the zend-avesta, bears the names given him by the greeks, as the "invincible" and the "mediator; the former, because in his daily strife with darkness he is the most active confederate of ormuzd; the latter, as being the medium through which heaven's c

MOTTA MARCELO THE COMMENTARIES OF AL

7. i adore thee in the song i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, 0 ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee: i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! stanza 3 suggests the rosicrucian benediction: may thy mind be open unto the higher! may thy heart be the centre of light! may thy body be the temple of the rosy cross! 38. so that thy light is in me& its red flame is as a sword in my hand to push thy o

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the supreme god of heaven, and never appears upon earth. the most celebrated temple of jupiter was that on the capitoline hill in the city of rome, where he was worshipped under the names of jupiter-optimus-maximus, capitolinus, and tarpeius. page 38 the romans represented him seated on a throne of ivory, holding in his right hand a sheaf of thunderbolts, and in his left a sceptre, whilst an eagle stands beside his throne. hera (juno. hera, the eldest daughter of cronus and rhea, was born at samos, or, according to some accounts, at argos, and was reared by the sea-divinities oceanus and tethys, who were models of conjugal fidelity.[16] she was the [39]principal wife of zeus, and

, and he remained ever afterwards lame in one foot. grateful for the kindness of the lemnians, he henceforth took up his abode in their island, and there built for himself a superb palace, and forges for the pursuit of his avocation. he instructed the people how to work in metals, and also taught them other valuable and useful arts. it is said that the first work of hephastus was a most ingenious throne of gold, with secret springs, which he presented to hera. it was arranged in such a manner that, once seated, she found herself unable to move, and though all the gods endeavoured to extricate her, their efforts were unavailing. hephastus thus revenged himself on his mother for the cruelty she had always displayed towards him, on account of his want of comeliness and grace. dionysus, the wi

ater a vessel full of holes,.a never-ending and useless task. page 151 page 152 aides is usually represented as a man of mature years and stern majestic mien, bearing a striking resemblance to his brother zeus; but the gloomy and inexorable expression of the face contrasts forcibly with that peculiar benignity which so characterizes the countenance of the mighty ruler of heaven. he is seated on a throne of ebony, with his queen, the grave and sad persephone [136]beside him, and wears a full beard, and long flowing black hair, which hangs straight down over his forehead; in his hand he either bears a two-pronged fork or the keys of the lower world, and at his feet sits cerberus. he is sometimes seen in a chariot of gold, drawn by four black horses, and wearing on his head a helmet made for

him thither. but here a strange fatality occurred. whilst taking part in some funereal games, celebrated in honour of the king's father, perseus, by an unfortunate throw of the discus, accidentally struck his grandfather, and thereby was the innocent cause of his death. after celebrating the funereal rites of acrisius with due solemnity, perseus returned to argos; but feeling loath to occupy the throne of one whose death he had caused, he exchanged kingdoms with megapenthes, king of tiryns, and in course of time founded the cities of mycena and midea. the head of the medusa he presented to his divine patroness, pallas-athene, who placed it in the centre of her shield. many great heroes were descended from perseus and andromeda, foremost among whom was heracles, whose mother, alcmene, was

y handed to the hero. owing to this circumstance podarces henceforth bore the name of priamus (or priam, which signifies the "ransomed one" heracles now marched against augeas to execute his vengeance on him also for his perfidious conduct. he stormed the city of elis and put to death augeas and his sons, sparing only his brave advocate and staunch defender phyleus, on whom he bestowed the vacant throne of his father. page 286 heracles and deianeira..heracles now proceeded to calydon, where he wooed the beautiful deianeira, daughter of oeneus, king of atolia; but he encountered a formidable rival in achelous, the river-god, and it was agreed that their claims should be decided by single combat. trusting to his power of assuming various forms at will, achelous felt confident of success; but

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

to the holy sacrament, in conformance with christian precept. on the news of the death of an associate [the master] will celebrate a mass for the comfort of the recently departed soul, and thoses masters and journeymen who are then present will attend this pious ceremony. the statutes established at ratisbonne ordered the celebration of four masses during the year, including the feast day of the throne of saint peter. the tax imposed for this purpose was two large sous for every work performed by the masters and a denier a week for the journeymen. the statutes also prescribed fasts, vigils, and masses to be celebrated in a chapel in strasbourg dedicated to the virgin. the building of churches was to be performed by the associates, by virtue of the same rules, for "the enlargement of divin

r side and to lead cromwell's police astray, they acted under the cover of the masonic lodges, of which they were honorary members. under the protection of so-called trade secrecy and without too much risk of commiting an indiscretion, they could thereby communicate with their brothers who had remained in great britain to plot the overthrow of the "dictator."9 in 1661, on the eve of ascending the throne of england, charles ii formed a regiment in saint germain called the royal irish, whose name was soon changed to the irish guard. under the orders of lord colonel william dorrington, this regiment, which outlived the stuarts, landed in brest on october 8, 1689, as part of the surrender terms of limerick. until 1698, it maintained a garrison in saint germain but remained independent of any f

PHILIP NEIL MYTHS LEGENDS EXPLAINED

the monster, and married andromeda. on his return, polydectes, who presumed him dead, laughed scornfully when perseus told him he had brought medusa s head smiling grimly, perseus withdrew it from its bag and immediately polydectes was turned to stone. perseus perseus was one of the great greek heroes and, in his youth, accomplished daring deeds. of royal blood, he did not wish to succeed to the throne of argos after the death of his grandfather (see p. 45, so ruled tyryns and mycenae instead. here, he founded the family of the perseids, from which heracles was descended (see pp. 50 51. when perseus first set off to find the gorgon medusa, he was told by athena to seek out the three graiae, the gorgons sisters. the graiae, hideous old hags with just a single eye and tooth between them, wo

rubens (1577 1640) theseus wrestling with king cercyon successful in his first four encounters, theseus came to eleusis, where he was challenged by king cercyon to a wrestling match. like king amycus, who had a boxing fight with the argonauts (see p. 53, cercyon was used to winning, and putting the loser to death. but theseus raised him high in the air and dashed him to the ground, and so won the throne of eleusis, which he later added to the kingdom of athens. hippolytus, theseus son hippolytus was the son of theseus by either the amazon queen, hippolyta, or her sister antiope. when theseus rejected her to marry phaedra, sister of his former love ariadne (see pp. 56 57, hippolyta appeared at the wedding fully armed and in the ensuing battle was killed. phaedra bore theseus two children bu

PHOSPHORUS

abyss! leviathan arise and cast thy fiery eye into my very spirit! 15 i proclaim my self as created and reborn in luciferian light! i affirm cain as my earthly guide and blacksmith who shall light my fire of being! i affirm samael-azazel as my fiery initiator of becoming in the light of the sun! i affirm lilith hecate as the night initiator and goddess of the moon! i affirm my awakening into the throne of baphomet! visualize cain coming forth, bearded and horned with one hammer and a bloodied hand he reaches forth and places an x in blood on your brow the mark of the witch. cain now shines with a violet light, a fire which is both brilliant and darkly beautiful. behold, i am encircled in the witch fire this shall become the serpent path of leviathan! i look forth now to the light in the d

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

of his fellow seraphim, leviathan, belial, astaroth, asmodeus/samael, mephistopheles, dagon, sorath/shaitan, beelzebub and a host of others to stand in the light of selfgodhood and defy that which stood against individual phosphorus; the infinite possibility of existence. a great battle ensued, etheric and astral bodies were devoured and torn from aggressive attacks. the seraphim which sought the throne of god gave all under the flag of lucifer. nothing would stand in the way of individual freedom and the light of godhood; nothing is the basis for destruction and the beginning of creation. the morning star was rising, angelic hosts feared these bright beings. finally the holy angel michael (who will prove useful in healing magick) and his great horde overpowered the luciferian spirits. the

PROMETHEUS

ank him for his kindness since he had pointed out the way. straightway he gave what honour he could to the one that deserved it, for he killed the eagle and since it was slain, men began, when victims were sacrificed, to offer livers on the altars of the gods to satisfy them in place of the liver of prometheus. hyginus astromomica 2.15 [typhoeus to zeus declaring his intentions when he seizes the throne of heaven] and the soaring round kaukasos, another and better eagle shall tear the bleeding liver, growing for ever anew, of hephaistos the fiery: since fire was the for which prometheus has been suffering the ravages of his self-growing liver. dionysiaca 2.298 [aion father time addresses zeus] prometheus himself is the cause of man s misery prometheus who cares for poor mortals! instead of

RABBI MOSHE WISNEFSKY APPLES FROM THE ORCHARD THE ARIZAL ON THE PARASHAH

. 14 rashi ad loc, etc. 15 shemot rabbah 15:26. 16 genesis 25:1-6. 17 rashi on genesis 28:15. 18 genesis 1:2. 19 bereishit rabbah 8:1. the arizal on parashat lech lecha 94 the name of the messiah is listed as one of the seven things that preceded the creation of the world.20 (the other six are the torah, teshuvah, purgatory [gehinom, the garden of eden [the abode of the soul in the afterlife, the throne of glory, and the temple. all these are related to the process of achieving the purpose of creation) it had been glost h in sodom, as it is written, gi have found david, my servant, h21 and our sages said that this means that g-d found [the seed of david fs soul] in sodom, in the person of lot, abraham fs nephew. lot fathered (through incest with his daughter) moab,22 who became the progeni

the arizal on parashat mishpatim 318 hei hei yud yud vav hei yud dalet this is the name ekyeh in ima, which gnests h in [beriah, the world of] the throne. the hei [i.e, the third letter of the word amah] signifies the hei of ima itself. this name ekyeh is that associated with ima, as opposed to the one associated with malchut, discussed above. the world of beriah is the location of the gheavenly throne of glory, h as explained in the zohar. in the correspondence between the four letters of the name havayah and the four principle partzufim of atzilut, ima is associated with the first hei. besides these levels of soul, one may attain [a soul] from the world of atzilut [itself, and not just from a manifestation of atzilut in the lower three worlds [he may attain] a nefesh from malchut [of at

edingly.higher than moses. h8 mashiach fs soul is the collective yechidah of the jewish people, their total identification with their divine dimension. this consciousness transcends the limitations of the torah as it was revealed through moses, and is that of the torah fs inner dimension. returning to the previous discussion, this is why the jewish maidservant, the neshamah that descends from the throne of glory, serves neither the [master fs] son nor his daughter. she is 5 ecclesiastes 7:12. 6 see torah or, beginning of p. mishpatim. 7 isaiah 52:13. 8 midrash tanchuma, toldot 14. the arizal on parashat mishpatim 319 subservient neither to z feir anpin nor to nukva, they being the gson h and gdaughter, h but only to abba [their gfather h. she therefore only serves the master. the ruach, ho

arbeh] the reign. h2 1 deuteronomy 24:1. 2 isaiah 9:6. the arizal on parashat ki teitzei (2) 774 the final mem can be envisioned as two dalet fs, one written normally and the other upside down and backwards, forming the angular mirror-image of the first one. the final mem occurs in the middle of a word only once in the bible, in the verse, gto increase the reign and for peace without end over the throne of david and his kingdom c. h the word for gto increase h [le-marbeh] is spelled lamed-[final] mem-reish-beit-hei [the final mem] is formed of two hinges and two doors. the two hinges are the two yud fs, i.e, the thorns in the backs of the dalet fs, this being what distinguishes the letter dalet from the letter reish. the word dalet actually means gdoor. h thus, each dalet that makes up the

this fashion we can also understand the verse: g[one calls to me out of se fir: ewatchman, what of the night? watchman, what of the night? f the watchman said: ethe morning comes, and also the night] if you will inquire, inquire, return, come. f h5 the word gcome h is in aramaic. in fact, a number of words in this verse are in aramaic. the reason for this is that ga tunnel is carved out under the throne of glory for the penitent, h in order that the ministering angels not voice accusations against him. this was done specifically in the case of menasheh, the evil king.6 the ministering angels protested, saying ghow can you accept the penitence of someone who served idols and set up a graven image in the temple? h g-d replied, gif i do not accept his penitence, i am closing the door to all p

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

es of an infinite number of people to change their lives catalytically, but in the process always remaining untouched itself. at the same time, it recalls to mind several letters that were received years ago following the publication of the first of the four volumes in the original edition. anyone would have thought, judging from the tone of some of these letters, that i had become exalted to the throne of god almighty himself. even a few came from active order members scattered in various parts of the world, corroborating many of the critical allegations made earlier in my rosicrucian adventure. though the latter book was published independently of the golden dawn, it was originally written to serve as an introduction to the whole body of order teaching. on the other hand, there was a lon

mself, that divine self of which too rarely, if ever at all, we become aware "the essence of mind is intrinsically pure" is a definition of the bodhisattva sila sutra, and it is this essential state of enlightenment, this interior self, osiris glorified through trial and perfected by suffering, which is represented by the hierophant on the dais. he is seated in the place of the rising sun, on the throne of the east, and-with but two or three exceptions never moves from that station in the temple. as the qabalah teaches, the everlasting abode of the higher self is in the eden of paradise, the supernal sanctuary which is ever guarded from chaos by the flaming sword of the kerubirn whirling every way on the borders of the abyss. from that aloof spiritual str6nghold it gazes down upon its vehi

d in neither its struggles or tribulations, yet, from another point of view, suffering acutely thereby. and seldom does that genius leave its palace of the stars except when, voluntarily, the lower self opens itself to the higher by an act of sincerest aspiration of self-sacrifice, which alone makes possible the descent of the light within our hearts and minds. thus when the hierophant leaves the throne of the east, he represents that higher self inaction, and as osiris marks the active descent of the supernal splendour. for he says, as he leaves the dais with wand uplifted "i come in the power of the light. i come in the light of wisdom. i come in the mercy of the light. the light hath healing inits wings <46> and having brought the light to the aspirant, he returns to his throne, as thou

ah swords heh (f) assiah pentacles in each of the four worlds are the ten sephiroth of that world, and 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. 78 the golden dawn: volume i <154> tetragrammaton on the tree the tarot is thus referred to the tree of life: the four aces are placed on the throne of kether- the <156> remaining small cards of the suit desired on the respective sephiroth, 2 on chokmah, 3 on binah, etc. the 22 trumps are then fifrh knowledge lecture 79 arranged on the paths between them, according to the letters to which they correspond. the king and queen of the suit are placed beside chokmah and binah respectively; the knight and knave by tiphareth and malkuth. the t

qlippoth. in the neophyte initiation the accusor rises from the base of the altar at the time of the soul's greatest danger. during this vulnerable time, four invisible stations attributed to the sons of horus3 protect the vital organs, symbolic of the essential life forces, until after the oath has been taken and judgment has been passed. before the hierophant administers the oath he leaves the throne of the east. the god-form of osiris, represented by the hierophant on the throne, remains there maintaining the balance of forces in the temple. as the hierophant passes between the pillars on the way to the altar, he assumes a second form of his office which is having consented to take the obligation, is unprepared for this most delicate hase of initiation. thrice bound and hoodwinked, the

od red color. a little experimentation beforehand will assure the best shade of red and avoid such disconcerting experience as having the fluid change back to a clear fluid (e.g. when there is too little of one of the two ingredients. g.w. 41n the original, the first sign reference was to the neophyte sign and the second was to the grade sign. only the s i p of the enterer is made when assing the throne of the east to project into the vortex a out the temple ener receivei'fmm the throne at the oint of the rendering of the veil. to make the sign of silence, after making the sign of tfe enter er, would block the flow of this ener and actually be counterproductive to what you wish to accomplish in the circumambztion. g.w. 128 the golden dawn: volume 11 book two hiero (one knock) kerux on hear

and i lead him in the path that conducts from darkness to light. the white colour of my robe is the colour of purity, my ensign of office is a mitre-headed sceptre to symbolise religion which guides and regulates life, and my office symbolises those higher aspirations of the soul which should guide its action. honoured hiereus, your station and duties (holds sword and banner) my station is on the throne of the west and is a symbol of increase of darkness and decrease of light and i am the master of darkness. i keep the gateway of the west and watch over the reception of the candidate and over the lesser officers in the doing of their work. my black robe is an image of the darkness that was upon the face of the waters. i carry the sword of judgment and the banner of the evening twilight, wh

ch over the reception of the candidate and over the lesser officers in the doing of their work. my black robe is an image of the darkness that was upon the face of the waters. i carry the sword of judgment and the banner of the evening twilight, which is the banner of the west, and i am called fortitude by the unhappy. hierophant stands holding sceptre and banner of the east. my station is on the throne of the east in the place where the sun rises, and i am the master of the hall, governing it according to the laws of the order, as he whose image i am, is the master of all who work for the hidden knowledge. my robe is red because of uncreated fire and created fire, and i hold the banner of the morning light which is the banner of the east. i am called power and mercy and light and abundanc

rinkles three times and says: st01 i purify thee with water. dadouchos comes forward, censes in the form of a cross, and waves incense three times, and says: dad i consecrate thee with fire. stolistes and dadouchos then step back to their places in the procession. heg child of earth, twice purified and twice consecrated, thou mayest approach the gate-way of the west. kerux leads the procession to throne of hiereus. hegemon raises the hoodwink for a moment. hiereus stands threatening with his sword. hiereus thou canst not pass by me, saith the guardian of the west, unless thou canst tell me my name. heg darkness is thy name, thou great one of the paths of the shades. hiereus thou hast known me now, so pass thou on. fear is failure so be thou without fear. for he who trembles at the flame an

een them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally. two basal angles of the triangle and one which forms the apex. such is the origin of creation- it is the triad of life. my throne at the gate of the east is the place of the guardian of the dawning sun. the throne of the hiereus at the gate of the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight. the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the colour of our robes. the wand of the kerux is the beam of li

he 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 reflection of the <56> rainbow of promise stretched over our earth, and which is about the throne of god. hegemon points out the flaming sword, 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 symbolise 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 th

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

by your 5 circuits of this secret hall reminds us of the 5 points ofrituals of the societas rosicrucianis in angliazelator9 felicity, which are (1) to walk with (2) to intercede for (3) to love (4) to assist, and (5) to pray for,our brethren, so as to be united with them in heart and mind. the incense which rises in waving linestoward the luminous star, is a symbol of prayer which precedes to the throne of god. your passingthe 4 ancients in a serpentine course has a mystical allusion, for you were in search of wisdom. bethou as wise as a serpent. in learning wisdom seek to be obedient unto the law, for all its paths arepeace.the conductor of novice invests the aspirant with a crimson robe, as thecelebrant says: receive and be invested with, the crimson robe in token of your ardour, zeal an

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

e pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all things and thy holy and beautiful ears unto all things hearken, hear thou thy children, whom thou didst love before the ages began. for thy golden, thy grand, thine eternal majesty shines above the world and the heaven of stars! thou art exalted over the conjuration of the four 31 them, o glittering fire! there dost th

RUBY TABLET OF SET

. i adore thee in the song- i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth, i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the khu! lighten the ways of the ka! the ways of the khabs run through to stir me or still me! aum! let it fill me! the sacred bull mentu was the god of the city of ani, capital of the iv uast (thebes) nome of upper egypt [see #ii-49. ankh-f-n-khonsu is the priest commemorated by the stele of revealing. his name means"[he whose] life [is] in khonsu (the moon-god of t

pentagram is in his heart. xem-set is naked before set and khem, symbolizing that he can do nothing to hide; his existence is open before both. khem tempts xem-set with the white symbols of power, but set holds the arm of xem-set. it is not the will of set for us to accept anything from khem. this corresponds to the first two lines of hieroglyphs in the stele of xeper (see ref. b, p. thoth-9. the throne of set is in darkness and the symbolic thigh of set blocks out the light of khem. set is alive and has form. khem is dead, a mummy, and is empty. xem-set has been newly-created as form by set. in the top part of the second panel we find four gods and one goddess of emptiness: harpocrates, osiris, isis, horus the elder, and ra, four of which are gods created by man, and one of which is the m

essence, because thus we are the same (the word of set, the fifth part "only through obliteration of the universe that is may man seal his mastery of the black flame, for only thus may he know that he is not subject to a greater will (the diabolicon, the statement of leviathan) in my paper a three-dimensional model of possible human experience, i referred to the ninth pole of consciousness as the throne of set. the pole of mastery is, i believe, the gateway into the universe for set and the "location" of his mind. by having the anchor of the self safely located outside of the dream of time and space, the magician avoids the lost condition of a confused psychotic, and continues to find meaning through the knowledge that there is an eternal anchor which lies exterior to the universe. the mag

tal imagery and determination and voila, a homemade demon of no uncertain powers. i offer the following inner-chamber ritual to assist this coming into being [the wording may be altered to suit the individual magician and need not be restricted to storm demon creations only. the magician is the creator in this case and may work his will as he wishes, from the sublime to the ridiculous] behold the throne of darkness, made of star-stuff and glittering with the nearness of my being. blacker than a negative universe it is, and shot with the fires of colors beyond imagining. a nebulous shape forms above it where nothing formerly was and behold, i am there. shadows great and small loom near at my coming, their eyes glinting with the life i have given them. gladdened they are, awaiting the comman

e persons- the evolution of the elect. enthroned at right is set, holding the ankh of life and the tchamsceptre (incorporating the head and forked tail of the set-animal.(8) it is this sceptre which signifies the guardianship of the temple of set; thus it is the symbol carried by each of the nine. the first two lines of hieroglyphics read: uset-f neter set em xennu kekiu em-sa pa xepe em pet("the throne of the divine set is within the darkness behind the star thigh in the heavens. this refers to the traditional associating of set with the astronomical north pole (the egyptians "thigh of set" constellation, the principle star of which then being alpha draconis and now being polaris. following the name of the individual setian is "is come into being (as" the appropriate degree "of the divine

SABBATIC KABALA OF THE CROOKED PATH

ever is wise practises no magic, but becomes it we are now encountering the last letters of the sacred alphabet, kaph and tau. symbolized by the planet jupiter and the tarot of fortune inte racting with the tau, the cross of the universe connecting saturn with the earth. in this we find wisdom and understanding brought circle round and ended up back to the witch who has restored him-or her on the throne of cain, carrying the cross of the world and has towered by all temptations. through the ordeals jupiter has blessed the witch with the fortune of gnosis. worship not the stone but what it conceals is one of the statements in this cell, and through this it refers to the dawning of the famulus in a physical object and the dawning of the adepts occult aspiration of the crooked path. the spiri

SATANGEL

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. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. accordi

, and every spell and scourge of god may be obedient unto me! iao sabao! the prayer to satan oh satan, thou who art the shadow of god and of ourselves, i speak these words of agony for thy glory. thou who art doubt and revolt, sophism and impotence, thou livest again in us and round us, as in the troubled centuries when thou didst reign, blood stained with tortures, like an obscene martyr, on thy throne of darkness, shaking in thy left hand the abominable sceptre of a bloody lingham. today thy degenerate sons are scattered, and celebrate thy cult in their hideouts. thy traditional pontiffs are blind shepherds, vile jades, presumptuous magi, poisoners and pariahs. but thy people have increased, and satan, thou canst be proud of the multitude of thy faithful ones, as false as thy will has de

SCHEM HA MEPHORESH

iery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ulture at this time reflected the influence of the chinese, including buddhist beliefs. the chinese wrote about and documented their history. under this influence japanese writers began to do the same (none of their seventh-century works survive) their goal appears to have been to establish the divine right of japanese emperors to rule. the divine right to rule in 673 the emperor tenmu seized the throne of japan. his rule was shaky because he continued to face opposition from rival ethnic groups and clans. tenmu ordered that a history of japan be compiled that would legitimize his rule by showing that he was descended from the gods. this history was transmitted orally. in 712 it was written down as the kojiki, a text that further cemented the imperial court s world religions: almanac 395 s

ng is the kojiki, an eighth-century text and the earliest surviving document written by the japanese. in some respects, it is difficult to categorize the kojiki. it is part scripture (holy text, part history of early japan, and part folktale and myth. the kojiki, which means record of ancient matters, was in large part a political document. it originated in 673, after the emperor tenmu seized the throne of japan and ordered a history of japan to be compiled. tenmu believed that the records of many of his courtiers, imperial officials, and the chief families in the realm had been changed and corrupted. he wanted to see a more accurate history and, more importantly, one that would support his rule by showing that he descended from the gods. accordingly, he commissioned a court reciter, hieda

ns) of tibetan buddhism ultimately formed: nyingmapa, or ancient ones; kagyupa, or oral lineage; sakyapa, or grey earth; and gelukpa, or way of virtue. the dalai lama is a member of this last sect. the gelukpa originated in a fourteenth-century reform movement that sought to restore discipline in monastic life. the leader of the gelukpa is not the dalai lama but the ganden tripa, or holder of the throne of ganden. the tradition of the dalai lama began in 1391, with the first to hold the office, gedun drub (1391 1474. the second, gendun gyatso (1475 1541, established a permanent seat for the lineage at the monastery of drepung, near lhasa. each dalai lama is believed to be the reincarnation of the previous one, so upon the death of the dalai lama, monks set out on a search for signs of the

work. during the seventh century japan was greatly influenced by its much larger neighbor, china, and many elements of japanese culture reflect this influence. the chinese had been thorough and careful about recording their history. under their influence japanese writers began to do the same, although none of their works from the seventh century survive. then, in 673, the emperor tenmu seized the throne of japan. tenmu ordered a history compiled, similar to the kinds of histories produced in china. he believed that the records of many of his courtiers (attendants, imperial officials, and the chief families in the realm had been either misrepresented or changed. his goal was to produce a history that would justify his rule by showing that he was a descendant of the gods. he commissioned a c

es, and the gods, who had human characteristics, often helped them to do so. telemachus, the son of penelope and odysseus, is hesitant to take action against the men who would seize the crown by marrying his mother. athena, however, inspires the prince to act against them. a final theme is power how it is earned and how it is maintained. the youthful telemachus has not yet gained the right to the throne of ithaca. he is challenged by antinous, one of the suitors, but he lacks support in establishing his claim to kingship. he is roused to make a stand, though, by athena and begins to take steps to strengthen and secure his power. again, for the people of homer s time, success in life could be achieved only with the aid of the gods, who were all too happy to become involved in human affairs

r-raging, ever-rushing, uncompromising current of cause and effect a little moth placed under the wheel of causation, which rolls on crushing everything in its way and waits not for the widow s tears or the orphan s cry? the heart sinks at the idea, yet this is the law of nature. is there no hope? is there no escape? was the cry that went up from the bottom of the heart of despair. it reached the throne of mercy, and words of hope and consolation came down .we are the children of god, the sharers of immortal bliss, holy and perfect beings, divinities on earth. thus it is that the vedas proclaim, not a dreadful combination of unforgiving laws, not an endless prison of cause and effect, but that at the head of all these laws, in and through every particle of matter and force, stands one, by

SEPHER HA BAHIR

e (ecclesiastes 5:8, the advantage of the land in everything is the king. what is this advantage? this is the place from which the earth was graven. it is an advantage over what existed previously. and what is this advantage? everything in the world that people see is taken from its radiance. then it is an advantage. the bahir 25 96. what is the earth from which the heavens were graven? it is the throne of the blessed holy one. it is the precious stone and the sea of wisdom. this parallels the blue in the tzitzit. rabbi meir thus said: why is blue chosen above all other colours [for the tzitzit? because the blue resembles the sea, the sea resembles the sky,l and the sky resembles the throne of glory. it is thus written (exodus 24:10, they saw the god of israel, and under his feet was like

cend higher and higher, as it is written (ecclesiastes 5:7, and ones higher than they. it is also written (ezekiel 1:18, and as for their height, they had height, and they had fear, and their height was filled with eyes, around the four. and around him are angels. those around them also bow down before them, kneeling and declaring, the lord he is god, the lord he is god. 146. the sixth one is the throne of glory, crowned, included, praised and hailed. it is the house of the world to come, and its place is in wisdom. it is thus written (genesis 1:3, and god said, let there be light, and there was light. 147. and rabbi yochanan said: there were two [types of] light, as it is written [let there be light] and there was light. regarding both of them it is written (genesis 1:4 [and god saw the l

SEPHER YETZIRAH WESTCOTT

wenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them into a great name, i h v (28) and with this he sealed the universe in six directions. fi

) magnificence, from which emanates its own proper essence. the ninth path is the pure intelligence, so called because it purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division. the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances (5) the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of the disposition, and this is a special dignity given to it that it may be able to sta

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

t past seemed known to him. he made her speak to him of her father; he made her recall some of the airs of pisani's wild music. and those airs seemed to charm and lull him into reverie "as music was to the musician" said he "may science be to the wise. your father looked abroad in the world; all was discord to the fine sympathies that he felt with the harmonies that daily and nightly float to the throne of heaven. life, with its noisy ambition and its mean passions, is so poor and base! out of his soul he created the life and the world for which his soul was fitted. viola, thou art the daughter of that life, and wilt be the denizen of that world" in his earlier visits he did not speak of glyndon. the day soon came on which he renewed the subject. and so trustful, obedient, and entire was t

to acknowledge to mankind their majestic conquests and dominion, to become the true lords of this planet, invaders, perchance, of others, masters of the inimical and malignant tribes by which at this moment we are surrounded: a race that may proceed, in their deathless destinies, from stage to stage of celestial glory, and rank at last amongst the nearest ministrants and agents gathered round the throne of thrones? what matter a thousand victims for one convert to our band? and you, zanoni" continued mejnour, after a pause "you, even you, should this affection for a mortal beauty that you have dared, despite yourself, to cherish, be more than a passing fancy; should it, once admitted into your inmost nature, partake of its bright and enduring essence, even you may brave all things to raise

n. dumas will advance their trial a day. i will write to fouquier-tinville, the public accuser. we meet at the jacobins to-night, simon; there we will denounce the convention itself; there we will rally round us the last friends of liberty and france" a shout was heard in the distance behind "vive la republique" the tyrant's eye shot a vindictive gleam "the republic! faugh! we did not destroy the throne of a thousand years for that canaille" the trial, the execution, of the victims is advanced a day! by the aid of the mysterious intelligence that had guided and animated him hitherto, zanoni learned that his arts had been in vain. he knew that viola was safe, if she could but survive an hour the life of the tyrant. he knew that robespierre's hours were numbered; that the 10th of thermidor

SIR WALLIS BUDGE EGYPTIAN MAGIC

ting their hands on shen. figures of the shen were p. 62 painted upon stela, coffins, etc; as an amulet it is commonly made of lapis-lazuli or carnelian. the amulet of the cartouche has been supposed to be nothing more than shen elongated, but it probably refers to the ordinary meaning of i.e "name" 19. the amulet of the steps, this amulet seems to have two meanings: to lift up to heaven, and the throne of osiris. according to one legend, 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

onia to the place where philip was, and coming to him told him what things he should see in his dream, and he saw them. on the morrow philip had the dream explained by an expounder of dreams, p. 95 and he was satisfied that the child 1 to whom his wife olympias was about to give birth was the son of the god amen (or ammon) of libya, who was regarded as the father of all the kings who ascended the throne of egypt, who did not belong to the royal stock of that country. 2 here, in connexion with the egyptian use of wax figures, must be mentioned one or two stories and traditions of alexander the great which are, clearly, derived from egyptian sources. the arab writer, abu-shaker, who flourished in the xiiith century of our era, mentions a tradition that aristotle gave to alexander a number of

llions of men, therefore she chose the millions of the gods, but she esteemed more highly the millions of the spirits (khu. and she meditated in her heart, saying 'cannot i by means of the sacred name of god make myself mistress of the earth and become a goddess like unto ra in heaven and upon earth' now behold, each day ra entered at the head of his holy mariners and established himself upon the throne of the two horizons. now the divine one (i.e, ra) had grown old, he dribbled at the mouth, his spittle fell upon the earth, and his slobbering dropped upon the ground. and isis kneaded it with earth in her hand, and formed thereof a sacred serpent in the form of a dart; she did not set it upright before her face, but let it lie upon the ground in the path p. 138 whereby the great god went f

SOLOMON

ss and desire, when they have wives of their own, so that they leave them, and go off by night and day to others that belong to other men; with the result that they commit sin, and fall into murderous deeds" 24. and i adjured him by the name of the lord saba th, saying "fear god, asmodeus, and tell me by what angel thou art frustrated" but he said "by raphael, the archangel that stands before the throne of god. but the liver and gall of a fish put me to flight, when smoked over ashes of the tamarisk" i again asked him, and said "hide not aught from me. for i am solomon, son of david, king of israel. tell me the name of the fish which thou reverest" and he answered "it is the glanos by name, and is found in the rivers of assyria; wherefore it is that i roam about in those parts" 25. and i s

and pain in the stomach. let me only hear the words 'iax, bide not, be not warmed, for solomon is fairer than eleven fathers' i at [once] retreat" 87. the sixteenth said "i am called atrax. i inflict upon men fevers, irremediable and harmful. if you would imprison me, chop up coriander [1] and smear it on the lips, reciting the following charm 'the fever which is from dirt. i exorcise thee by the throne of the most high god, retreat from dirt and retreat from the creature fashioned by god' and at once i retreat [1. pliny, nat. hist. xx. 20, notes the same use of coriander "seminis grana tria in tertianis devorari iubent aliqui ante accessionem, vel plura illini fronti" the testament evidently belongs to pliny's age] 88. the seventeenth said "i am called ieropa l. on the stomach of men i si

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

traditions in chapter 28: 4 28 of i samuel. saul, king of israel, had begun his reign with a great military victory over the ammonites, but he, who had once been a humble man, allowed his early successes to go to his head. when it becomes apparent to king saul that david, once a mere shepherd boy whose musical talents eased his troubled mind, has found favor in god s eyes and will soon claim the throne of israel, saul tries to kill him. but david has evolved from the boy who slew the giant warrior goliath with a sling-shot and the giant s own sword to a capable leader with his own army. thoroughly frightened and confused, king saul wishes that he would once again be able to seek the advice of the great and wise samuel, who, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ss to any charge, scot argued. and if the witches were really so powerful, he questioned why had they not enslaved the human race centuries ago? scot fs book so infuriated king james vi of scotland (1566.1625) that he himself wrote a treatise on the reality of demon worship and the power of witches entitled demonologie to refute the discovery of witchcraft. a few years later, when he ascended the throne of england, one of king james f first official acts was to order the public burning of scot fs book. the last witch in the whole of the british isles to be executed was jenny horn of sutherland, scotland, who was burned at the stake in 1722. horn had been tried together with her daughter, who, the jury decided, was a victim of her mother fs witchcraft, rather than an accomplice. m delving d

(hebrew for gwork of creation h) dealt with the divine utterances that brought the universe into being and how control of these sounds or letters would grant great magical powers over the material substance of the world. maaseh merkavah (hebrew for gwork of the chariot h) attempted to utilize the mystical practices of heavenly ascent achieved by ezekial in his vision of the fiery chariot and the throne of glory in heaven. after a period of intense preparation, including fasting, meditation, chanting, and the recitation of certain letter combinations and the names of angels, the adept of maaseh merkavah sought to attain a vision of the divine throne of god and to become transformed from human to angel. combined with the maaseh merkavah and the maaseh bereshit to form the bible of the kabba

THE GOD OF THE WITCHES

first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the gentiles are all devils. in india, hindus, mahommedans and christians unite in calling thedeities of the aboriginal tribes "devils. the gentle peaceable yezidis of modern mesopotamia, whose god isincarnate in a p

THE KEY TO THE MYSTERIES

on. the first ideas set forth by this book are the climax of the absurd. the souls of the dead, it says, are everywhere, and nothing any longer hems them in. it is an infinite overcrowded with gods, returning the one into the other. the souls can and do communicate with us by means of tables and hats. and so, no more regulated instruction, no more priesthood, no more church, delirium set upon the throne of truth, oracles which write for the salvation of the human race the word attributed to cambronne, great men who leave the serenity of their eternal destinies to make our furniture dance, and to hold with us conversations like those which beroalde de verville<
THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

of luciferian witchcraft. azothoz contains an essay on sethanic witchcraft and the development inspired from various correspondences around azazel, the middle eastern fire djinn who is regarded by practice as the initiatic spirit of sorcery. the adversary in an initiatory context as it pertains to the left hand path, the path of non-union with the subjective universe. 8 part one of azothoz is the throne of twilight, this poetic invocation is the leviathanic dance against the sun and ensorcells the vampyric and shadow essence of not only the sabbat, but the sorcerous invocation of shaitan-lilith-azrael- ahriman, the infernal spirits who reside over the path itself. part two the lore of the fallen is a poetic-invocation of the cunning path, that of the sabbat and sethanic gnosis of lucifer a

ay visualize and use as a mask of dreaming14. 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 seker15 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 god who carrieth away the soul, who eateth hearts, and who feedeth upon offal, the guardian of darkness, th

THE MAGICIAN S KABBALAH

e, merely the elements of that synthesis collected. thus is yesod a "treasure-house of images, in that the actual information of these images will depend on ones own arrangement of them through the universe atu, or ones own cosmology. chapter thirteen; malkuth, the kingdom of the shells "the tenth path is called the resplendent intelligence because it is exalted above every head and sits upon the throne of binah. it illuminates the splendours of all the lights, and causes an influence to emanate from the prince of countenances, the angel of kether (sepher yetzirah) malkuth, in hebrew mlkvth (mem, lamed, kaph, vau, tau, translates as "kingdom" and "reign, and is the name of the tenth sephiroth of the tree of life. an examination of the letters that compose this word may shed light upon the

THE MARTINIST OPERATIVE GENERAL RITUAL

assolette, from the flame of the central luminary and says: i purify thee fire and i bless thee. i sanctify thee in the name of the eternal, in the name of him who created thee and who appeared to his servant moses in the form of the burning bush, may thou become, as then, an altar of perfumes of the holy temple of jerusalem and carry the incense, which is due to his glory and goodness, up to the throne of god himself. by ieshouah, our lord, amen. operator waits for a short moment and then resumes: holy ghost, descend! surround the fire which has been consecrated to thee to become thy radiant throne dominating over all regions of the universal world! govern my thoughts accordingly. govern over me and my brothers, remove all spirits of darkness, error and confusion from these circles so tha

THE MIDDLE PILLAR

ck. 3. superimpose on the red sphere the sign of leo 62 in the complementary color of emerald green. 4. vibrate "elohim" and the angelic names "michael" and "aral" 5. when you feel the ball is alive and real, and spiritual power is pouring through you, and when you feel the power of the names, 6. say the prayer of the salamanders: holy art thou, lord of the fire, wherein thou hast shown forth the throne of thy glory. yod-heh-vav-heh tzabaoth. leader of armies is thy holy name. 0, thou flashing fire, thou illuminatest all things. with thy insupportable refulgence whence flow the ceaseless streams of splendor which nourisheth thine infinite spirit. help us, thy children, whom thou hast loved. since the birth of the ages of time. amen. part iv: water v 1. see a shaft of light descend once mor

THE NECRONOMICON SIMON VERSION

e heavens, with no one about watching its construction. being finished, it is to be wrapped in the purest silk and lain safely away, only to be removed when need arises, at any time. the number of inanna is fifteen, by which number she is frequently known in the incantations of the dispensation, her seal is the following. this god of the sun is the lord shammash, son of nanna. he is seated upon a throne of gold, wearing a crown of two horns, holding a sceptre aloft in his right hand and a flame disk in his life, sending rays in every direction. he is the god of light and of life. his colour is gold. his essence is to be found in gold, and in all golden objects and plants. he is sometimes called uduu. his gate is the fourth you will pass in the rituals that follow. his step on the great lad

, in a clear voice: of the invocation of the four gates from the world between the spheres invocation of the north gate thee i invoke, silver hunter from the sacred city of ur! thee i call forth to guard this north place of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocation o

e queen of life, inanna, at the time of her descent into that kingdom of woe. it is no less then the opening of the gate of ganzir, that leads to the seven steps into the frightful pit. therefore, do not be alarmed at the sights and sounds that will issue forth from that opening, for they will be the wails and laments of the shades that are chained therein, and the shrieking of the mad god on the throne of darkness. preliminary invocation of the operation of calling of the spirits of the dead who dwell in cutha, of the lost. baad angarru! ninnghizhidda! thee i invoke, serpent of the deep! thee i invoke, ninnghizhidda, horned serpent of the deep! thee i invoke, plumed serpent of the deep! ninnghizhidda! open! open the gate that i may enter! ninnghizhidda, spirit of the deep, watcher of the

n when dumuzi is slain and buried may the dead rise and smell the incense! v stoop not down, therefore, unto the darkly shining world where the absu lies in dark waters and cuthalu sleeps and dreams stoop not down, therefore, for an abyss lies beneath the world reached by a descending ladder that hath seven steps reached by a descending pathway that hath seven gates and therein is established the throne of an evil and fatal force. for from the cavities of the world leaps forth the evil demon the evil god the evil genius the evil ensnarer the evil phantom the evil devil the evil larvae showing no true signs unto mortal man. and the dead will rise and smell the incense! the urilia text the following is the text of urilia, the book of the worm. it contains the formulae by which the wreakers o

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

fantastic dews of thy death, and all the gibbous glitter of its mirific mirror, shalt thou be purified: and thy cup shall be as the cusps of the horned moon, and thy wine as the blood of the spheres trodden by the angels of god, singing, singing, singing, throughout all eternity. thy joy shall be as the kiss of new-born suns, and thy bliss as a flaming cloud of bridal stars. thou shalt sit on the throne of time in the centre etwixt the four corners of the universe; and in thy left hand shalt thou hold the balances of being, in which thou shalt weigh the suns, and moons, and all the hosts of heaven; and thy foot-stool shall be the abyss, and thy sceptre a sword of flaming fire, thy crown the zodiac set with the flashing stone of the wise. robed in glory, and wisdom, and understanding, a lig

THE ABYSS AND TABAET

to the early hippolytus who wrote that there was a dualistic religion, the father being light and darkness being the mother. with this in consideration, ahriman no doubt was a manifestation of the androgynous primal dragon tiamat, which ahriman and az emerged from later. in the ancient writings of jacob and isaac hacohen of segovia castile, samael and lilith were born by an emanation beneath the throne of glory in the form of a double-faced androgynous angel, said to be in the form of the one above. lilith has a long history and a background in all magical practices. she is the one who is of the astral plane, of the air, and began all legends of vampiric acts committed at night. lilith grows strong from the blood of humans, but also has been worshiped by rebels since babylonian times. in

THE SECRET RITUALS OF THE OTO

to live; in the third you will be finally instructed how to die. s: is the candidate prepared? e: the sun was his father, and the moon his mother. w: earth was his nurse, air bore him in its bosom. e: he has been purified with water. w: he hath been thrice proclaimed. s: then let him be adorned with the insignia of his rank (they take these insignia from s. and invest c, then setting him upon the throne of s) s: hail, o most mysterious master! all: most mysterious master, hail, all hail! file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (10 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: most mysterious master, what rites do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate the

nd%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (10 of 19 [12/28/2001 2:03:21 pm] the secret rituals of the o.t.o. s: most mysterious master, what rites do we that are master magicians celebrate in this secret place? c: i know not. s: we are met to commemorate the death of mansur el-hallaj. w: an ignorant imposter hath intruded into our camp. e: nay, hath seized upon the very throne of the most mysterious master. s: let him be stripped of his ornaments, and bound to the pole of my tent (done) s: what does he merit who hath usurped the power of the master? w: death. e: wait. let us remember the purpose for which we are to come together. s: it is well (pause) s: mansur el-hallaj was an initiate of our holy order, and had come to full comprehension of his nature. he was t

ned, demands a word. it is the word by which i raised you, the word by which we triumph over death. this word is too sacred to utter on any other occasion; and you will therefore say instead of it, a sentence whose initials are formed from the letters of the word taken in reverse order: this sentence is, which means: now is the blessing of death at hand. be seated, brother master magician, in the throne of the most mysterious master of the secret place of masters (done) s: i am now to impress upon you the nature of the bonds which link the brethren of this degree. by the union of hands we affirm that the hand given to a master magician is a sure pledge of brotherhood, and file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c4.html (17 of 19 [12/28/2001 2:03:2

er conjoined with the microcosm represented by the letter a whose shape suggests the pentagram, the star of the microcosm contained in that conjunction. h.b.v. adds to 13 and thus expresses both unity and love, while v.l.j. is 46, a female slave, here referring to the unenlightened soul. combining all this into a single sentence, we read: the most high by love and unity exalts the daughter to the throne of the mother. that is a pure rendering of the way of salvation by samadhi or union with god, in that particular image which you have studied in the vision and the voice. taking the name by syllables, we find jah as before the most high. bul means lord and also on high in the chaldean language, while on in egyptian and hebrew alike signifies the sun, the lord of all. thus in three separate

the glory of the o.h.o. 7. to the glory of the grand master baphomet. the 7 libations being accomplished) g.c: sir knight, you will lead the procession. let us travel in the path of the sun (new knight leads deosil, in the sign of good shepherd. all draw swords) g.c: as these 8 pillars support the roof of this holy temple, so do the 8 letters of the name baphomet support the heaven of heavens the throne of sol om on. brethren, let us utter this holy word (every knight utters his letter in silence. new kt makes b with his lips, instructed by s.b. and k.s. who show him how to act) c.b: a. 1st comp: p. 2nd comp: h. g.c: o. k.s: m. 3rd comp: e. s.b: t (all make letter in silence; swords meet, l(eft) arm bent supports brow; l(eft) hand grasps r(ight) arm) g.c: now there is nought but death in t

imes representing baphomet. file//c /documents%20and%20settings/michael/my..20secret%20rituals%20of%20the%20o.t.o/note60.html [12/28/2001 2:05:06 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the nature of the gods a secret instruction of the seventh degree* de natura deorum baphomet x o.t.o. rex summus sanctissimus, from the throne of ireland iona and all the britains that are in the sanctuary of the gnosis to all members of the supreme grand council of very illustrious sovereign grand inspectors general vii greeting and peace. under the seal of the obligation of the vii. i from the beginning of years the initiates of all peoples have held one central secret as a sure bond of brotherhood, as a unity whose truth is abl

and of iao. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (7 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. part three the secret instructions of the seventh, eight and ninth degrees66* of the secret marriages of gods with men a secret instruction of the eighth degree* de nuptiis secretis deorum cum hominibus baphomet x o.t.o. from the throne of ireland, iona, and all the britains that are in the sanctuary of the gnosis to the perfectly illuminated adepts of the secret areopagus of the eighth degree, pontiffis and epopts of the illuminati, greeting and peace. under the seal of the obligation of the viii. i of chastity dearly beloved, in that war of the brethren of the left hand path against the gnosis whose first phase ended in

ten thousand years that hath such wonder-power. xi now the father of all prosper ye, my brethren that dare lay hold upon the phallus of the all-one, and call forth its streams to irrigate your fields. and may the spirit of prometheus hearken, and the spirit of alcides aid, your work. farewell, therefore; in the name of the secret master blessing and peace from us baphomet x o.t.o. given from the throne of ireland, iona and all the britains in the sanctuary of the gnosis this day of sol. an x 6 in^ 26 40' 49" 9 in& 5 4' 24 (noon sept. 20 1914 e.v) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c4.html (5 of 5 [12/28/2001 2:05:49 pm] the secret rituals of the o.t.o. appendix a note on sources these rituals and instructional documents have been compiled f

THE HOLY BIBLE KING JAMES VERSION

shall not multiply horses to himself, nor cause the people to return to egypt, to the end that he should multiply horses: forasmuch as the lord hath said unto you, ye shall henceforth return no more that way. 17:17 neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold. 17:18 and it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of [that which is] before the priests the levites: 17:19 and it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the lord his god, to keep all the words of this law and these statutes, to do them: 17:20 that his heart be not lifted up above his brethren, and that he turn

d: so that the barren hath born seven; and she that hath many children is waxed feeble. 2:6 the lord killeth, and maketh alive: he bringeth down to the grave, and bringeth up. 2:7 the lord maketh poor, and maketh rich: he bringeth low, and lifteth up. 2:8 he raiseth up the poor out of the dust [and] lifteth up the beggar from the dunghill, to set [them] among princes, and to make them inherit the throne of glory: for the pillars of the earth [are] the lord s, and he hath set the world upon them. 2:9 he will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail. 2:10 the adversaries of the lord shall be broken to pieces; out of heaven shall he thunder upon them: the lord shall judge the ends of the earth; and he shall give strength unt

ainst judah do shew kindness this day unto the house of saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of david, that thou chargest me to day with a fault concerning this woman? 3:9 so do god to abner, and more also, except, as the lord hath sworn to david, even so i do to him; 3:10 to translate the kingdom from the house of saul, and to set up the throne of david over israel and over judah, from dan even to beer-sheba. 3:11 and he could not answer abner a word again, because he feared him. 3:12 and abner sent messengers to david on his behalf, saying, whose [is] the land? saying [also] make thy league with me, and, behold, my hand [shall be] with thee, to bring about all israel unto thee. 3:13 and he said, well; i will make a league with th

udges [to be] over my people israel, and have caused thee to rest from all thine enemies. also the lord telleth thee that he will make thee an house. 7:12 and when thy days be fulfilled, and thou shalt sleep with thy fathers, i will set up thy seed after thee, which shall proceed out of thy bowels, and i will establish his kingdom. 7:13 he shall build an house for my name, and i will stablish the throne of his kingdom for ever. 7:14 i will be his father, and he shall be my son. if he commit iniquity, i will chasten him with the rod of men, and with the stripes of the children of men: 7:15 but my mercy shall not depart away from him, as i took [it] from saul, whom i put away before thee. 7:16 and thine house and thy kingdom shall be established for ever before thee: thy throne shall be esta

ijah reigneth; and now, my lord the king, thou knowest [it] not: 1:19 and he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and abiathar the priest, and joab the captain of the host: but solomon thy servant hath he not called. 1:20 and thou, my lord, o king, the eyes of all israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 1:21 otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that i and my son solomon shall be counted offenders. 1:22 and, lo, while she yet talked with the king, nathan the prophet also came in. 1:23 and they told the king, saying, behold nathan the prophet. and when he was come in before the king, he bowed himself before the ki

the king s sons, and the captains of the host, and abiathar the priest; and, behold, they eat and drink before him, and say, god save king adonijah. 1:26 but me [even] me thy servant, and zadok the priest, and benaiah the son of jehoiada, and thy servant solomon, hath he not called. 1:27 is this thing done by my lord the king, and thou hast not shewed [it] unto thy servant, who should sit on the throne of my lord the king after him? 1:28 then king david answered and said, call me bathsheba. and she came into the king s presence, and stood before the king. 1:29 and the king sware, and said [as] the lord liveth, that hath redeemed my soul out of all distress, 1:30 even as i sware unto thee by the lord god of israel, saying, assuredly solomon thy son shall reign after me, and he shall sit up

e shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and i have appointed him to be ruler over israel and over judah. 1:36 and benaiah the son of jehoiada answered the king, and said, amen: the lord god of my lord the king say so [too] 1:37 as the lord hath been with my lord the king, even so be he with solomon, and make his throne greater than the throne of my lord king david. 1:38 so zadok the priest, and nathan the prophet, and benaiah the son of jehoiada, and the cherethites, and the pelethites, went down, and caused solomon to ride upon king david s mule, and brought him to gihon. 1:39 and zadok the priest took an horn of oil out of the tabernacle, and anointed solomon. and they blew the trumpet; and all the people said, god save king s

d nathan the prophet, and benaiah the son of jehoiada, and the cherethites, and the pelethites, and they have caused him to ride upon the king s mule: 1:45 and zadok the priest and nathan the prophet have anointed him king in gihon: and they are come up from thence rejoicing, so that the city rang 1 kings page 196 again. this [is] the noise that ye have heard. 1:46 and also solomon sitteth on the throne of the kingdom. 1:47 and moreover the king s servants came to bless our lord king david, saying, god make the name of solomon better than thy name, and make his throne greater than thy throne. and the king bowed himself upon the bed. 1:48 and also thus said the king, blessed [be] the lord god of israel, which hath given [one] to sit on my throne this day, mine eyes even seeing [it] 1:49 and

judgments, and his testimonies, as it is written in the law of moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: 2:4 that the lord may continue his word which he spake concerning me, saying, if thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of israel. 2:5 moreover thou knowest also what joab the son of zeruiah did to me [and] what he did to the two captains of the hosts of israel, unto abner the son of ner, and unto amasa the son of jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that [was] about his loins, and in his shoes that [were] on his feet. 2:6 do therefore according t

less: for thou [art] a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood. 2:10 so david slept with his fathers, and was buried in the city of david. 2:11 and the days that david reigned over israel [were] forty years: seven years reigned he in hebron, and thirty and three years reigned he in jerusalem. 2:12 then sat solomon upon the throne of david his father; and his kingdom was established greatly. 2:13 and adonijah the son of haggith came to bathsheba the mother of solomon. and she said, comest thou peaceably? and he said, peaceably. 2:14 he said moreover, i have somewhat to say unto thee. and she said, say on. 2:15 and he said, thou knowest that the kingdom was mine, and [that] all israel set their faces on me, that i sho

shag the shunammite for adonijah? ask for him the kingdom also; for he [is] mine elder brother; even for him, and for abiathar the priest, and for joab the son of zeruiah. 2:23 then king solomon sware by the lord, saying, god do so to me, and more also, if adonijah have not spoken this word against his own life. 2:24 now therefore [as] the lord liveth, which hath established me, and set me on the throne of david my father, and who hath made me an house, as he promised, adonijah shall be put to death this day. 2:25 and king solomon sent by the hand of benaiah the son of jehoiada; and he fell upon him that he died. 2:26 and unto abiathar the priest said the king, get thee to anathoth, unto thine own fields; for thou [art] worthy of death: but i will not at this time put thee to death, becaus

THOUGHTS ON SETH

rom the words of the book of this prophecy, god shall take away his part out of the book of life, and out of the holy city, and [from] the things which are written in this book. 22:20 he which testifieth these things saith, surely i come quickly. amen. even so, come, lord jesy thoughts on seth (in het-nuit temple work) by fra. ananael od caosgo[ from: www.osogd.org] since we've placed seth on the throne of the west, i'd like to do more research on him since it's (obviously) lacking in the original gd materials. seth only gets mentioned as horus' evil uncle, and implies simply that horus kicked seth's butt and that makes him the baddest god of all and the avenger of evil, etc. etc. the mythology we discussed on saturday morning tells how horus made peace with seth after thoth helps him redi

TYSON DONALD NEW MILLENNIUM MAGIC

re carved in the collective unconscious in the same way rough stone is carved by a sculptor, and given desires, hopes, wills, and faces. this is why the magus has power over the signs of the zodiac: they are the chil- dren of the human race. the zodiac does not rule human beings. humans rule the stars. but humanity is asleep and first must be awakened before it can resume its rightful seat on the throne of heaven. there are twelve words of power that call forth and command the forces of the zodiac. these words have been derived from the permutations of tetragrammaton, the fourfold name of god. the forms of the name may be grouped under the ele- ments in order of the increasing violence done to their natural arrangement of letters: fire: i-h-v-fi water: h-v-a-i a: v--1 earth: a -1-h-v i-h-a

hest trin- ity, where it displaces kether; thus it is a perverse symbol of rule by the lower forces. the right index and middle fingers upraised in a v symbolize the convergence of kether and binah, which is light and understanding, or inspiration and intel- lection. the right middle finger upraised with the hand inverted back to front is a sign of exaltation of the primal darkness to the highest throne of light. it is akin to kissing the devil under the tail. any two fingers crossed signify the dynamic balance between their respective forces. with practice the magus will find that it is possible to cross any two fingers on either hand unaided by the other hand, the most difficult pair being the index and ring. a finger pointed signifies a ray of force sent from the sephirah that that fing

TYSON DONALD SOUL FLIGHT

while traveling out of their bodies on the astral plane. they acted as intermediaries or mediums, carrying the messages of spiritual beings to humanity. the true nature of the spirits that inspired their prophecies is as much a matter of conjecture as the question of whether the spirits who spoke to joan of arc were saints or fairies. the astral journey of isaiah involves his great vision of the throne of god. in the final year of the reign of king uzziah, the prophet entered the presence of god, whom he perceived sitting on an elevated throne within a temple. above it stood the angels known as seraphim, each with six wings, chanting "holy, holy, holy is the lord of hosts: the whole earth is full of his glory (isaiah 6:3. we know this vision involved astral projection because isaiah was a

astral projection because isaiah was actually present before the throne in his astral body. he protested that his lips were too unclean to repeat the words of god, so one of the seraphim flew down and took a live coal off the altar fire, where the offerings to god were consumed in flame, and touched it to isaiah's lips to cleanse them. the bewilderingly complex vision of ezekiel also involves the throne of god, but it is more concerned with flying mechanisms that are constructed of wheels within wheels. like the vision of isaiah, it appears to have occurred spontaneously. these biblical prophets did not choose to have visions but were chosen by the spirits to receive them. however, once they were acknowledged as prophets, and had accepted this role as their calling in life, it is possible

purifies the numerations, it proves and corrects the designing of their representation, and disposes their unity with which they are combined without diminution or division" 10. malkuth (kingdom) divine name: adonai ha-aretz archangelic name: sandalphon correspondence: earth (the four elements "the tenth path is the resplendent intelligence, because it is exalted above every head, and sits on the throne of binah (the intelligence spoken of in the third path. it illuminates the splendour of all the lights, and causes an influence to emanate from the prince of countenances' 11. kether to chokmah hebrew letter: aleph tarot trump: 0 the fool correspondence: air "the eleventh path is the scintillating intelligence, because it is the essence of that curtain which is placed close to the order of

TYSON DONALD THE POWER OF THE WORD

eating a set of powerful banner rings and ritually charging them with the wings of the winds; for resurrecting the lost ancient hebrew divination by urim and thummim; and for assuming the god-form of the warrior christ of revelation to command the enochian and banner angels. the complex structure of tetragrammaton and its various permutations is expressed by two very important symbolic forms: the throne of god, described by st. john in revelation 4; and the cosmic clock, which appears throughout the enochian diaries of john dee, but particularly in the third and fourteenth enochian keys. as i will demonstrate in this work, it is possible to prove that the throne and the cosmic clock are at root the same syrnbol, both designed to express the structure and parts of ihvh. the throne of god an

four royal cards of the tarot to illustrate his views: the relations between these four elements of the name are extraordinarily complex, quite beyond the limits of any ordinary treatise to discuss; they change with every application of thought to their meaning. for instance, no sooner has the princess [second hi made her appearance than the prince m wins her in marriage, and she is set upon the throne of her mother [first hi. she thus awakens the eld of the original old king; who thereupon becomes a young knight [i, and so renews the cycle. the princess is not only the perfect maiden, but, owing to the death of the prince, the forsaken and lamenting widow. all this occurs in the legends characteristic of the aeon of osiris. it is hardly possible definitely to disentangle these complicati

e mine. crowley viewed the dynamic of the name as a series of family trines in which the father and mother (i and first h) alternately generate the son (v) and daughter (second h. the generative unit is complete in the trinity, but this trinity endlessly alternates its polarity, male-female-male giving way to male-female-female, and vice versa. the v elevates his twin sister, the second h, to the throne of the now barren mother, the first h, whom she replaces. her mature beauty arouses the creative lust of the v, who ascends to the throne of his father, the i. by this ascent he is transformed and his old identity "dies" or passes from existence. the renewed and fertile male-female pair in turn produce the next generation. it is interesting tq note that in ancient egypt it was the custom fo

ee states in the final theorem of his work, saying "so now at last we consummate and terminate the metamorphosis and the metathesis of all possible contents of the quaternary defined by the number 24 by our present twenty-fourth theorem (theorem xxiv. 60 tetragrammaton almost the last words of the work refer to the fourth part of the fourth chapter of revelation, the chapter in which the heavenly throne of christ is described. it is worth quoting a portion of this chapter, because it shows so clearly that dee intended the permutations of tetragrammaton: and immediately i was in the spirit: and behold, a throne was set in heaven, and one sat on the throne. and he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto a

man, and the fourth beast was like a flying eagle. and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was, and is, and is to come (rev. 4:2-8) in this text, the manifest and occult permutations of tetragrammaton appear in the form of the twenty-four elders seated about the throne of christ, but also as the twenty-four wings of the four beasts. the elders are the actual banners of the name. they must be seated in pairs, because every banner has two forms that appear the same but are distinguished by the placement of the first h and second h. these two sets of banners correspond to the twelve hours of the day and the twelve hours of the night. each beast has three pai

h and last part of the fourth chapter of the apocalypse, who is seated on his throne, around and in front of which the four animals, each with six wings, chant night and day without repose 'holy, holy, holy is the lord god omnipotent, who was, is and is to come (hieroglyphic monad, p. 53. 62 tetragrammaton the actual office of these wings, or angels, is given in the chant they proclaim before the throne of christ, which dee took the trouble to write out. it is from this that their names may be kabbalistically extracted. e refer to a hebrew bible, we find that this chant consists of exact1& thirty-si letters. following established methods of the kabbalah, we can write these hebrew letters out in three rows of twelve, the first row from right to left, the second row from left to right beneat

ncient hebrew prophets by the new testament writers. there is a direct link between revelation 4:s and isaiah 6:3. in both places the word "holy (qdvsh) is repeated three times in succession. this repetition was regarded by kabbalists as of supreme significance. they called the verse in which it appears in isaiah the "kedushah" the sixth chapter of isaiah begins with a description of the heavenly throne of god, just like the fourth chapter of revelation. in isaiah, instead of four beasts with six wings each, the two seraphim, each with six wings, are described. it is the seraphim who cry "holy, holy, holy" here rather than the hieroglyphic monad 63 the beasts. however, there can be little doubt that the author of revelation drew upon the imagery of this chapter of isaiah. in the bahir, the

city were garnished with all manner of precious stones. the first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst (rev. 21:19-20) in the exact center of the city sits the throne of god, from which flows a river of the "water of life" which refreshes the tree of life. this tree has twelve manner of fruits and bears twelve times a year. it is described in a rather puzzling manner as growing in the midst of the street and at the same time on either side of the river, which suggests that there is more than one tree, or that the tree has three trunks. this calls to mind

ible. at its most fundamental, the name is square. this is the shape of the later altars, which have a square top and which approach a cubic shape "so the altar shall be four cubits; and from the altar and upward shall be four horns. and the altar shall be twelve cubits long, twelve broad, square in the four squares thereof (ezek. 43: 15-6. a square is presumably also the shape of the great white throne of god, which seems to be supported upon, or composed of, the four beasts (rev. 4:6. around the heavenly throne are the twenty-four lesser thrones of the elders, who represent karma, or cause and effect in time, at the most fundamental level. these seats are probably arranged in opposite crescents of six, one circle of twelve above a second circle of twelve, with the upper and lower elders

re probably arranged in opposite crescents of six, one circle of twelve above a second circle of twelve, with the upper and lower elders forming pairs that represent the hours of the day and the equivalent hours of the night. for a justification of this division of the seats of the elders, see appendix a, the third and the fourteenth keys. the divisions of the heavenly throne are reflected in the throne of solomon, god's representative upon the earth. solomon's throne had six steps leading up to it, and upon these steps were twelve lions, representing the twelve tribes (1 kings 10:18-20. the symbolism of solomon's throne gained considerable importance in islamic folklore, where it was merged the twelve stones 75 with the throne of god (see the description in chapter xi. on the symbolic lev

third army of birds whose innumerable wings formed a canopy over this carpet and shielded it from the hot rays of the sun. solomon was able to communicate with the birds, as well as with all the beasts of the field, because he understood their languages. from the legends of the jewish midrash, we learn something about the throne itself, which solomon is said to have fashioned in the shape of the "throne of glory which is above" with the help of the holy spirit. in the throne were the shapes of the four living creatures-the man, the lion, the ox, and the eagle. the lion was placed opposite the ox, probably on the arms of the throne, and presumably the man was opposite the eagle on the two sides of the back. behind the throne was the likeness of a wheel and cherubim. the throne was made of p

VOX SABBATUM

eventh is abel, the eight is abrisene, the ninth yobel and armoupieel. the eleventh of the fallen angels are melceir- adonein and the twelfth is belias, who is over hades. in the gnostic text of the apocryphon of john lucifer is the darkness which gained a light, and found himself as a god. his word is i am god and there is no other god beside me, he was one of the most powerful archons under the throne of light. the archon samael-lucifer was said to have a multitude of faces, being able to change form among the angels as he so desired. the luciferian sabbat is the self modeling self-deification through high sorcery in the aim of aligning the self with the logos of yaltabaoth, who is the fallen djinn most high. remember that all gods speak through our flesh, the perfected angel-demon calle

rned black man of the sabbat. to know the path of the wise is to know and commune with cain, to become like him through initiatory work based on your own predilection. shaitan the islamic traditions consider satan to be a djinn of fire, which presents a certain superiority over other angels. azazel was originally the preacher to all the other angels in pre eternity, who was first seated under the throne of glory. azazel was cast from heaven for refusing to bow before clay (adam) and thus fell into the darkness. it was ayn al-qozat hamadani who symbolized iblis being a guardian of the threshold, a black light and the tresses which hide the beloved s face. thus shaitan was a guardian and initiatory focus24, from which one could move through to godhead. it is essentially, self-deification thr

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

mer-en-ra, line 336; pepi ii, line 862 [fn#28] i omit the king's names [fn#29] teta, line 274; pepi i, line 27; mer-en-ra, line 37; and pepi ii, line 67 [fn#30] pyramid text, teta, l. 276. plate xv. plate xvi. the stele recording the casting out of a devil from the princess of bekhten. the hymn concludes with a reference to the accession of horus, son of isis, the flesh and bone of osiris, to the throne of his grandfather keb, and to the welcome which he received from the tchatcha, or administrators of heaven, and the company of the gods, and the lords of truth, who assembled in the great house of heliopolis to acknowledge his sovereignty. his succession also received the approval of neb-ertcher, who, as we saw from the first legend in this book, was the creator of the universe. vi. a lege

the case of horus in the judgment hall of anu, wherein osiris had been judged, and that as his advocate he would make any accusations which might be brought against horus to recoil on him that brought them. furthermore, he would give horus power to repulse any attacks which might be made upon him by beings in the heights above, or fiends in the depths below, and would ensure his succession to the throne of the two lands, i.e, egypt. thoth also promised isis that ra himself should act as the advocate of horus, even as he had done for his father osiris. he was also careful to allude to the share which isis had taken in the restoration of horus to life, saying "it is the words of power of his mother which have lifted up his face, and they shall enable him to journey wheresoever he pleaseth, a

e millions of the gods, but esteemed more highly the millions of the spirits. was it not possible to become even as was ra in heaven and upon earth, and to make [herself] mistress of the earth, and a [mighty] goddess--thus she meditated in her heart--by the knowledge of the name of the holy god? behold, ra entered [heaven] each day at the head of his mariners, establishing himself upon the double throne of the two horizons. now the divine one had become old, he dribbled at the mouth, and he let his emissions go forth from him upon the earth, and his spittle fell upon the ground. this isis kneaded in her hand,[fn#66] with [some] dust, and she fashioned it in the form of a sacred serpent, and made it to have the form of a dart, so that none might be able to escape alive from it, and she left

fferings unto thee, and thou art the lord who is commemorated in heaven and upon earth. manifold are the cries of acclamation to thee in the uak[fn#141] festival, and the two lands shout joyously to thee with one accord. thou art the eldest, the first of thy brethren, the prince of the company of the gods, and the stablisher of truth throughout the two lands. thou settest [thy] son upon the great throne of his father keb. thou art the beloved one of thy mother nut, whose valour is most mighty [when] thou overthrowest the seba fiend. thou hast slaughtered thy enemy, and hast put the fear of thee into thy adversary [fn#141] one of the chief festivals of osiris, during which the god made a periplus. thou art the bringer in of the remotest boundaries, and art stable of heart, and thy two feet

his earth with thy hand, the waters thereof, the winds thereof, the trees and herbs thereof, the cattle thereof of every kind, the birds thereof of every kind, the fish thereof of every kind, the creeping things thereof, and the four-footed beasts thereof. the land of the desert[fn#142] belongeth by right to the son of nut, and the two lands have contentment in making him to rise[fn#143] upon the throne of his father like ra [fn#142] this may also represent the mountainous districts of egypt, or even foreign countries in general [fn#143] to make him rise like the sun, or to enthrone him. thou rollest up into the horizon, thou settest the light above the darkness, thou illuminest [the two lands] with the light from thy two plumes, thou floodest the two lands like the disk at the beginning o

h, said unto me "come now, o isis, thou goddess, moreover it is a good thing to hearken,[fn#204 [for there is] life to one who shall be guided [by the advice] of another. hide thou thyself with [thy] son the child, and there shall come unto him these things. his members shall grow,[fn#205] and two-fold strength of every kind shall spring up [in him [and he] shall be made to take his seat upon the throne of his father [whom] he shall avenge,[fn#206 [and he shall take possession of] the exalted position of heq[fn#207] of the two lands"[fn#208 [fn#203] i.e, law, or truth [fn#204] or, obey [fn#205] i.e, flourish [fn#206] he avenged his father osiris by vanquishing set [fn#207] i.e, tribal chief [fn#208] i.e, upper and lower egypt. i came forth [from the dwelling] at the time of evening, and th

powerless. verily i am a favoured one, and i will join myself to his hour[fn#258] to hurl back the report of evil to him that sent it forth. the heart of ra-heru-khuti rejoiceth. thy son horus is counted up for life [which is] on this child to make him to smite, and to retreat) from those who are above, and to turn back the paths of the sebiu fiends from him, so that he may take possession of the throne of the two lands. ra is in heaven to make answer on 251 behalf of him and his father. the words of power of his mother have lifted up his face, and they protect him and enable him to go round about wheresoever he pleaseth, and to set the terror of him in celestial beings. i have made haste [fn#256] the boat in which ra travelled from noon to sunset, or perhaps until midnight [fn#257] the bo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

be submitted to seven ordeals. there you will be taught the secret science. now then, after this digression, let us continue with our initial point. the holy eight symbolizes the caduceus of mercury and represents the two ganglionic chords that esoterically are entwined around the spinal medulla, these are: id and pingal; the two witnesses, the two olives, the two candlesticks standing before the throne of god on earth. the solar atoms rise through the cord of the right and the lunar atoms rise through the cord of the left. these solar and lunar atoms rise from our seminal system, the fire of phlegethon and the water of acheron [akeron] cross themselves in the ninth sphere, forming the sign of the infinite. f plus a equal c fire plus water [aqua] equals consciousness. whosoever meditates o

WESTERN MANDALAS OF TRANSFORMATION SR AL

in the tarot and this is the only path, it is said by the masters, that one can use to safely cross the abyss. although some have placed daath in the throat center (visualizing the tree within one's body) or in the head, in this system, as we will see in the chapter on chakras, it is conceived as a silvery white light which emanates outside the body completely. as mathers has noted "daath is the throne of spiritual consciousness and spiritual consciousness does not partake of the body but is the light which radiates (1971, p. 133. later on, in the technique we will give for meditation on the eight planetary chakras, daath is conceived as a silvery white egg, within which swirl all of the colors of the rainbow, which are then distributed to the chakras as necessary. in this system it acts

WHO ARE THE DRACONIANS

urious. in the grounds is who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (59 of 68 [8/25/2000 17:20:01] a cathedral with a dome containing 1,000 lights. when president george bush talked of 1,000 points of light, he was speaking in code about this place of initiation for the highest initiates of the satanic pyramid. in this satanic cathedral is the throne of the high priestess of the upper hierarchy, a position known as the queen mother" every day, apparently, a child is sacrificed in the basement" ceremonies are performed here to the satanic 'goddess' known as lilith, a demon in the hebrew cabala. in ancient sumer the reptilian bloodline, as passed on through the female, was symbolised as lily and the main reptilian gene carriers were given

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

t reknowned fool-sages in their jokes are mulla nasruddin and bohlul. please enjoy these lessons, which are disguised as jokes, that have been collected from throughout the muslim world. these selections represent only the tip of an iceberg, so if you like these stories then search out further collections. the fool and the king one day, bohlul walked into court and sat himself down upon the royal throne of king harun. the entire court was incensed by bohlul s impudence, so they began to beat him with sticks and to pelt him with stones. then they dragged him from the throne and threw him out of the palace. bohlul dusted himself off and went to talk with king harun and said, i only sat on the throne for one minute and the courtiers nearly beat me to death! god have pity on the man who must r

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. ishim. 2. arelim. 3. chashmalim. 4. melakim. 5. auphanim. 6. serpahim. 7. kerubim. the judaic hell was seven names by the kabalists. they are sheol, abaddon, tihahion, bar shacheth, tzelmuth, shaari muth and gehinnom. seven things were formed before the world. law, repentance, paradise, gehenna (that is gai hinnom, the throne of glory, and the messiah. the targum yerushalmi says these were formed 2000 years before the world s creation. talmud, pesachim, 54. i. seven things were hidden from man. the day of death, the time of the resurrection, the final judgment, the opinion of his fellow-man, the time of jewish restoration and the fall of persia (whatever that may mean. pesachim, 54. 2. the talmud in chagijah nam

ousness, lust, anger, gluttony, envy and sloth. the 7 gifts of the holy spirit, isaiah xi. v. 2, are wisdom, understanding, counsel, fortitude, knowledge, piety and fear of the lord. these are seven of the kabalistic sephiroth. 83. seven is the token of union between god, who is triune, and man, who is quaternary. w. f. shaw. the holy ghost is said to impart a 7-fold gift; 7 lamps burn before the throne of god. the council of arles declared that 7 bishops ought to take part in the ordination of a bishop. there was a 7 years probation for admission to the celtic order of the culdees. there are 7 vestments of the christian priesthood, and bishops should wear 7 numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott others, sandals, dalmatic, rational, mitre, gloves, ring a

rs--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott every 2160 years, the sign is changed. precedent to aries, the sun at the vernal equinox# 125. 126. chapter twenty the apocalyptic numbers 1st resurrection, revelation xx. 5. 2nd death, xx. 14. 2 witnesses, xi. 3. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 2 olive trees and 2 candlesticks (before throne of god of the earth, xi. 4. 2-horned beast who spoke like a dragon, xiii. ii; his number is 666. 3 woes, ix. 12. 1/ 3 part of vegetation killed, viii. 7 do. of sea became blood and do. of fish died, viii. 8 do. of waters became bitter, viii. 11-do. of sun, moon, stars, viii. 12. 3 days, bodies lay unburied, xxi. 9. 4 quarters of the earth, xx. 8. 4 beasts, full of eyes and have 6 wings, iv

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

r most of the magi were thus brought up from birth* the hardihood engendered by the rugged life, coupled with that wisdom which directed their association, rendered these children of nature peculiarly receptive of nature's truths "stoop not down" says the oracle "to the darkly splendid world, for a precipice lieth beneath the earth, a descent of seven steps, and therein is 7 of 13 established the throne of an evil and fatal force. stoop not down unto that darkly splendid world, defile not thy brilliant flame with the earthly dress of matter, stoop not down for its splendour is but seeming, it is but the habitation of the sons of the unhappy" no more beautiful formulation of the great truth that the exterior and sensuous life is death to the highest energies of the soul could possibly have

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

has been impregnated by male seed. in the bahiric text, the fecund womb is demarcated not by the he but by the open mem, the fusion of male and female, the event in the mundane cosmos symbolically homologous with the heteroerotic conjunction in the godhead,61 a theme that is expressed in the zoharic passage by the image of the phallic gradation, which is designated peace (shalom, sitting upon the throne of david.62 an admittedly later source, the thirteenth-century christian work pugio fidei, supports this interpretive stance. in this treatise, friar raymond martin a rms that the closed mem of le-marbbeh ha-misrah alludes to the virgin womb whence jesus was born. furthermore, he relates this exegesis to two talmudic dicta.63 it is worth considering these two texts carefully, as friar raymo

inscripted within the imagination as symbolic form. this imaginal body is literal in a very precise, indeed hyperliteral, sense, as it is composed of nothing but letters.75 what does this have to do with time? to get back on track, we must consider again the nexus between binah and the world-to-come. in the continuation of the bahiric enumeration of the ten cosmological logoi, the sixth one, the throne of glory, is designated the dwelling of the world-to-come (beit ha-olam ha-ba, whose place was engraved in wisdom (meqomo haquq ba-hokhmah. the throne, which rests on the ground of wisdom, alludes symbolically to shekhinah, also identified as the dwelling of the world-to-come. a dwelling, we observed in the preceding chapter, both shelters and exposes. how does the throne shelter and expose

um reported there in the name of r. levi, study of torah leads to acts of kindness. 79. in bahir, 65, p. 159, the expression sea of wisdom, yam ha-hokhmah, is used to name the attribute that is also referred to as the earth or precious stone, and corresponding to it is the blue that is used in the fringe garment, a 242 notes to pages 129 130 hue that is reminiscent of the sea, the heaven, and the throne of glory (based on the teaching attributed to r. meir in babylonian talmud, menahot 43b. this passage seems to reflect the doctrine of ten potencies. accordingly, the attribute designated by these terms is shekhinah, the tenth of the sefirot. the older myth, in my opinion, identified the second of the three potencies as the sea that is torah, the fullness of divine wisdom. in light of this

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

is noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate, i burn with the glory of luciferian light within! above the throne of azothoz is the entering fire ring of set-heh, adversary of the nine gates! i go now between and beyond, within and without! 10 upon the hour of midnightya! zat-i-shaitan! by the gate of the black light, when i name the words against the sun o fire djinn azazel, set-heh, i summon thee forth with serpent s tongue, that my oath before this blackened flame, ignited within. in the dreaming ae

WORKING CEPHALOEDIUM VERSION 1

old, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the for

make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to ve

WORKING CEPHALOEDIUM VERSION 2

old, for he commeth forth from the darkness of the outer& the light but fringeth him. also black is proper to a neophyte. his head shall be bare, for shamelessness& as the symbol of his function in this working. he shall bear the style& the papyrus for thoth, to write the words of the work. also he shall bear "the book of the law" of the furniture of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the form

make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras f- s- etc. ether at pleasure (10) consume the elements, as by amalantrah the wizard we are taught, the pantacle being of "earth (in parts 7 to 10 weapons& robes may be laid on the throne of aiwaz (11) perform any scrying or utter any prophecies, as may be given& at leisure& pleasure resume vestments& insignia& close temple. so far of these matters. now we may begin our first working by the invocation of hermes on his day with the sun in 9 degrees sagittarius, the moon in 23 degrees leo& mercury in 19 degrees scorpio one hour before noon with him in the zenith, sextile to ve

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

of the fraternity in europe. these three 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 was that of the elemental tablets) and a dictionary thereof made; and the rituals and part of the book 'm' were transcribed "for the true order of the rose cross descendeth into the heights--even unto the throne of god himself, and indudeth even archangels, angels and spirits "these four fraters also erected a building to serve as a temple and headquarters of their order, and called it collegium and spiritum sanctum, or the college of the holy spirit. this now being finished, and the work of establishing the order being extremely heavy; and because they devoted much time to the healing of those sic

ayest receive this thy son. strengthen him as thou has strengthened thyself, and show thyself unto him that thy will may be done "come unto us for we all draw nigh unto thee. lo! we clothe this thy son in a shining robe of glory (she puts the robe on postulant and points to the cross on the floor) sh "the last shall be the first; and the lowest, the highest. yea, malkuth shall be exalted unto the throne of kether and all shall be consumed and become infinite and holy. for behold! the stone which the builder rejected, the same shall become the chief cornerstone. the cross of suffering is transmuted with the keystone of the arch; and raised thereon above the earth, the son shall offer that which he hath received and peradventure then may behold the face of his father (the postulant must fold

middle pillar of beneficence (it would take us too long to discuss the cosmic implication of this great mystery) first the hierophant draws in the light to kether with the words "holy art thou, lord of the air, who hast created the firmament" the firmament being symbolically situated above kether. dadouchos, as the guardian of fire, invokes the lord of the fire "wherein thou hast shown forth the throne of thy glory: a clear reference is made here to the sun on its throne in tiphareth. hiereus praises the lord of water "wherein thy spirit moved at the beginning" being the waters of creation of yesod. the stolistes in the place of the greatest symbolic darkness, fittingly addresses the lord of the earth "which thou hast made thy footstool" in this way, bringing the light right down to malku

ient stations therein. the diagram of the paths and grades is laid upon the altar, which is in or near the middle part of the temple. the pillars are to the west of the altar at a mean distance between the altar itself and the table. the latter is placed as far west as the exigencies of the ceremony will permit. thereon are the four elemental tablets, with the tablet of union in their centre. the throne of the east is occupied by the celebrant of the grade, who is saluted in the ceremony by the title of master of the portal. he wears the crossed sashes of the outer and inner orders, the white robe of the second order, the yellow cloak of a cancellarius, an ordinary nemys and a rose-cross on his breast, the rose being of five red petals. he has no second order insignia. for the clearing of

ire of the outward splendour; fire of the indwelling glory: in the name of that fire which is shekinah. he performs the same ceremony at the north. celebrant fire of purgation in geburah; holy fire of judgment: in the name of perfect fire. he again reaches the east, lifts up the vessel of incense, turns westward and says: c.elebrant behold i have consecrated with fire. he resumes his place on the throne of the east. there is a momentary pause. celebrant fratres et sorores, of the holy order of the .6 .6, brethren of the concealed sanctuary, i say unto you that the light is extended. that the channels of its communication are free and fair and gracious.-1 assist me, i pray you, to open the secret door which leads from the grade of theoricus, by a path of temperance and prudence, to the hidd

eived the offices of mercy which are conferred upon all who have opened the gate of satnech, and have traversed the middle path. the kerux comes up with the sun to the east of the altar and faces west. kerux truly honoured fratres et sorores, give me the sign of the portal. it is so done accordingly. kerux this is the answering sign (he gives it) the kerux, who carries his wand only, turns to the throne of the east. kerux master of the portal, they have made their dwelling in jerusalem; they have passed from the holy of holies, through the divided veil, into the hidden temple of the heavenly school. he returns to his place with the sun. celebrant honourable frater hegernon, what is your symbolical situation in the precincts of the portal? hegernon in the south of the temple, signifying the

reus, why are you placed in the north? hiereus my seat is in the glory of hod, which is a reflection from the light of our desire in tiphereth. i signify the element of water and the consecration of the emotions of man. i am in correspondence with the letter he. celebrant truly honoured hierophant, expounder of the lesser mysteries in the order of the/ your station heretofore has been ever on the throne of the east: why are you located at the western end of the temple? hierophant i await in the sphere of foundation, in that holy sphere yesod, the opening of the gate of samech that he whom i have brought so far in our mysteries may traverse the vertical path, even to the portal of tiphereth. i signify the element of air and the consecration of the mind of man. i am in correspondence with th

ts depart in peace, for our eyes have seen thy salvation in the union of tiphereth and malkuth. celebrant to the glory of thine elect, world without end; in the light which is perfect love; and this is the love of perfection. the officers of the outer order disrobe and put away their vestments. their seats are moved, and they mingle with the ordinary members. the pedestal is taken from before the throne of the east. the pillars are set on each side of the throne. the lamp of the hegemon now burns on the tablet of union. the philosophus is led in by the hegemon, who wears the crossed ribbons of the outer and inner orders, but no other insignia. the philosophus is seated in the west before the tablets, facing the throne of the fast. celebrant there is a door in tiphereth which shall open for

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