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TRADITION,TRADITIONS

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spondences. keep in mind that in the use of the hebrew alphabet in the workings of the qabalah, you will be able to correspond many different attributes from any system of magic and religion. qabalah this is a simple discourse on some of the major facets of the qabalah. it is also spelled as kabbalah and cabala.(pronounced ka-bah-lah. orgins qabalah comes from the hebrew word qbl, meaning an oral tradition, the esoteric and mystical division of judaism. the qabalah presents a symbolic explanation of the origin of the universe, the relationship of human beings to the godhead, and an emanationist approach to creation, whereby the infinite light (ain soph aur) manifests through different sephiroth on the tree of life. although the central book of the qabalah, the zohar, was not written down u

abalistic tree of life as a matrix or grid for comparing the archetypal images of different mythologies that could be adapted to ceremonial magic. for example, the merciful father (chesed) has parallels in other pantheons, namely odin (scandinavia) zeus (greece) jupiter (rome) and ra (egypt) this system of comparison became known as mythological correspondences. it has become common in the occult tradition to link the ten sephiroth of the tree of life with the twenty-two paths between the sephiroth that also correspond to the major arcana of the tarot. definitions qbl: hebrew word meaning "from mouth to ear" thereby signifying a secret oral tradition. it is the meaning of qabalah. ain soph aur: hebrew expression meaning "the limitless light. sephiroth: the ten spheres or emanations on the

ing in physical manifestation. the sephiroth represent levels of spiritual reality both in the cosmos and in people because the tree, metaphorically, is 65 the body of god, and people are created in god's image. the tree is sometimes shown superimposed on the body of adam kadmon, the archetypal man. tree of life: the tree consists of ten spheres, or sephiroth, through which, according to mystical tradition, the creation of the world came about. the sephiroth are aligned in three columns headed by the supernals (kether, chokmah, binah) and together symbolize the process by which the limitless light (ain soph aur) becomes manifest in the universe. beneath the supernals are the "seven days of creation" chesed, geburah, tiphareth, netzach, hod, yesod, malkuth. taken as a whole, the tree of lif

church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the second emanation on the tree of life, following kether. occultists identify chokmah with the great father, the giver of the seminal spark of life which is potent only when it enters the womb of the great

s that you will learn in higher grades to come. the ritual diary is a journal that can be used in recording every detail that would seem significant to you. it will hold any information of progress, failure and the such. we need to act as occult scientists, and not as the so-called hocus pocus practitioners. we practice the western esoteric system of the mysteries. practicing the western esoteric tradition tends to be the most scientific of all the occult sciences. this is because it deals on a similar level of a regular scientific basis. in considering this, the diary will inform you of ups and downs of any particular magical experiment, much like those performed in laboratories. moreover, what should be written clearly are any successes, failures, what is to be expected, pros and cons, e

1 10 INITIATION CEREMONY

re, one of its principal emblems is the great watch tower or terrestrial tablet of the north. it is the third or great northern quadrangle or earth tablet, and it is one of the four great tablets of the elements said to have been given to enoch by the great angel ave. it is divided within itself into four lesser angles. the mystic letters upon it form various divine and angelic names, in what our tradition calls the angelic secret language. from it are drawn the three holy secret names of god emor dial hectega which are borne upon the banners of the north, and there are also numberless names of angels, archangels, and spirits ruling the element of earth. kerux: comes forward retrieves fylfot cross from altar and hands it to hierophant. hiero: the hermetic cross, which is also called fylfot

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

wegians were still worshippers of odin. it is interesting also as the creed of our fathers; the men whose blood still runs in our veins, whom doubtless we still resemble in so many ways. there is another point of interest in these scandinavian mythologies, that they have been preserved so well" carlyle's" hero-worship. what mr. carlyle says of the scandinavian will of course apply to all teutonic tradition, so far as it can be recovered; and it was the task of grimm in his deutsche mynwlogie to supplement the scandinavian mythology (of which, thanks to the icelanders, we happen to know most) with all that can be gleaned from other sources, high-dutch and low-dutch, and build it up into a whole. and indeed to prove that it was one connected whole; for, strange as it seems to us, forty years

gy, and as a clue to the derivation and significance of the names of persons and things vi translator's preface. in the various versions of a myth, it has never been superseded and perhaps it never can be. not that he confines himself to the teutonic field; he compares it at every point with the classical mythus and the wide circle of slavic, lettic and occasionally of ugric, celtic, and oriental tradition. still, among his deutsch kindred he is most at home; and etymology is his forte. but then etymology in his hands is transfigured from random guessing into scientific fact. there is no one to whom folk-lore is more indebted than to grimm. not to mention the loving care with which he hunted up his kinder und raus-mdrchen from all over germany, he delights to detect in many a nursery-tale

them anotlier and equally sacred meaning. tlie heathen gods even, though represented as feeble in comparison with the true god, were not always pictured as powerless in themselves; they were perverted into hostile malignant powers, into demons, sorcerers and giants, who had to be put down, l)ut were nevertheless credited with a certain mischievous activity and influence. here and there a heathen tradition or a superstitious custom lived on by merely changing the names, and applying to christ, mary and the saints what had formerly been related and believed of idols (see suppl. on the other hand, the piety of christian priests suppressed and destroyed a multitude of heathen monuments, poems and beliefs, whose annihilation history can liardly cease to 1 fomnianna so^nir 1, 31-35. luxda'la, p

ven a nursery-tale (no. 27, the town54 wokship. musicians) knows something of^ anyhow, in heathen times male animals seem to be in special demand for sacrifice^ as for killincr one of every species (and even agathias's kol awa arra /xvpia does not come up to that, it would be such a stupendous affair, that its actual execution could never have been conceivable; it can only have existed in popular tradition. it is something like the old mirror of saxony and that of swabia assuring us that every living creature present at a deed of rapine, whether oxen, horses, cats, dogs, fowls, geese, swine or men, had to be beheaded, as well as the actual delinquent (in real fact, only when they were his property) f or like the edda relating how oaths were exacted of all animals and plants, and all beings

any such sacred groves in other parts of prussia and lithuania^ the vita s. germani autisiodorensis (b. 378, d. 448) written by constantius as early as 473 contains a striking narrative of a ikcirtrec which stood in the middle of auxerre and was honoured by the heathen* as the burgundians did not enter gaul till the beginning of the 5th century, there is not likely to be a mixture in it of german tradition. but even if the story is purely celtic, it deserves a place here, because it shows how widely the custom prevailed of hanging the heads of sacrificial beasts on trees^ eo tempore (before 400) territorium autisiodorensis urbis visitatione propria gubernabat germanus. cui mos erat tirunculorum potius industriis indulgere, quam christianae religioni operam dare, is ergo assidue venatui inv

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

f white witchcraft 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squ

orms of witchcraft) both derive their names from the anglo- saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old celtic summer, to sti

ul outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les tro

ial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on pag

own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arrange to meet on the crescent moon some months to light candles and make wishes as well as on the full moon and on the major festivals. you may arrange a special evening also for hea

ABRAMELIN1

ng submitted it unto proof and experiment. and having written this with mine own hand, i have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the lord; as well as thine elder brother joseph, who, as the first-born, hath received from me the holy tradition of the qabalah.3$ the sacred magic 2 the first chapter. amech, if thou wishest to know the reason wherefore i give unto thee this book, it is that if thou considerest thy condition, which is that of being a last-born son, thou shalt know wherefore it appertaineth unto thee; and i should commit a great error should i deprive thee of that grace which god hath given unto me with so much pro

ABRAMELIN2

the part of the ocean towards the west. even in the middle ages this expression was not in wide use. the occult student will remark here the idea of turning to the east to pray, and to the west to invoke. but usually in magic it is advisable to turn towards the quarter sympathetic in nature with that of the spirit you wish to summon. 68 that is if you convoke them to serve you. but all mediaeval tradition implies that they are ready enough to come if you are an evil-minded person wishing to make a pact with them to obtain magical force, i.e. a goetic magician as opposed to an initiate adept. 69 this is why in religious and magical writings such stress is laid on the importance of controlling the thoughts; which are as it were our prototypical speech and action in all matters of importance

n all matters of importance. modern thought-reading would alone suggest this to persons unskilled in occultism. 70 les esprits jugent parla denostre ignoranse et serendent plus reveches et ostinez. the initiate knows the value of an invocation written by himself, in harmony with and expressing exactly his will and idea. but this does not deny the utility of many of the conjurations handed down by tradition. 71 yet the advantage of its being in a language which you do not immediately associate with the things of every-day life is great, provided always that you understand the words and repeat them and pronounce them correctly. 72 this recalls the phrase so frequent in conjurations, in which the spirits are commanded to appear in human form without any deformity or tortuosity. 73 because som

ADEPTUS MINOR INITIATION

the pastos is white, charged with a golden greek cross and red rose of 49 petals. the foot is black with a white calvary cross and circle placed upon a pedestal of two steps. on the sides are depicted the 22 colors of the paths, between light and darkness (aspirant is placed between lid and pastos. chief stands facing him on opposite side of the pastos) chief "now is the final consecration in the tradition of the ancients. we seal this rite with the most mystical mark, the mark of membership of the roseae rubeae et aurea cruces" wall of the vault 32 minutum mundum cross of victory 33 rose& cross at head of pastos (49 petals) foot of the pastos 34 side of the pastos (hodos removes the aspirant's robe to let him receive the mark. third adept hands the razor blade to the chief) chief "the cut

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

us that the proper practice will aim at holding the breath for as long a period as possible- because that condition will represent as close an approximation to complete stillness of the physiological apparatus as may be. of course we are not stilling it; we are doing nothing of the sort. but at least we are deluding ourselves into thinking that we are doing it, and the point is that, according to tradition, if you can hold the mind still for as much as twelve seconds you will get one of the highest results of yoga. it is certainly a fact that when you are doing a cycle of 20 seconds out, 10 in, and 30 holding, there is quite a long period during the holding period when the mind does tend to stop its malignant operations. by the time this cycle has become customary, you are able to recognis

espects. there is a union of the ego and the non-ego, and a loss of the sense of time and space and causality. duality in any form is abolished. the idea of time involves that of two consecutive things, that of space two non-coincident things, that of causality two connected things' 13. samadhi, on the contrary, is in a way very easy to define. etymology, aided by the persistence of the religious tradition, helps us here "sam is a prefix in sanskrit which developed into the prefix 'syn' in greek without changing the meaning 'syn' in 'synopsis 'synthesis 'syndrome' it means 'together with 'adhi' has also come down through many centuries and many tongues. it is one of the oldest words in human language; it dates from the time when each sound had a definite meaning proper to it, a meaning sug

adhi' in sanskrit was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is worth-ship, means worthiness; and anything but the chosen object is necessarily an unworthy object. 14. as dhyana also represents the condition of annihilation of dividuality, it is a little difficult to distinguish between it and samadhi. i wrote in part i, book iv 'these dhyanic

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

eeming ranting of the arab at face value for what they are: a warning, a weapon, and a wisdom. with these three we enter the new age of the crowned and conquering child, horus, not in a slouch towards bethlehem, but born within us at the moment we conquer the lurking fear in our own souls. new york, n.y. december, 1979 "our work is therefore historically authentic; the rediscovery of the sumerian tradition- aleister crowley introduction in the mid- 1920's, roughly two blocks from where the warlock shop once stood, in brooklyn heights, lived a quiet, reclusive man, an author of short stories, who eventually divorced his wife of two years and returned to his boyhood home in rhode island, where he lived with his two aunts. born on august 20, 1890, howard phillips lovecraft would come to exert

und it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the yezidis possess a great secret and a great tradition that extends far back into time, beyond the origin of the sun cults of osiris, mithra and christ; even before the formation of the judaic religion, and the hebrew tongue. crowley harkened back to a time before the moon was worshipped, to the "shadow out of time; and in this, whether he realised it as such or not, he had heard the "call of cthulhu. sumeria that a reclusive author of short

pantheon, cthulhu, a sea monster who lies "not dead, but dreaming" below the world; an ancient one and supposed enemy of mankind and the intelligent race. cthulhu is accompanied by an assortment of other grotesqueries, such as azathot and shub niggurath. it is of extreme importance to occult scholars that many of these deities had actual counterparts, at least in name, to deities of the sumerian tradition, that same tradition that the magus aleister crowley deemed it so necessary to "rediscover. the underworld in ancient sumer was known by many names, among them absu or "abyss, sometimes as nar mattaru, the great underworld ocean, and also as cutha or kutu as it is called in the enuma elish (the creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, a

creation epic of the sumerians. the phonetic similarity between cutha and kutu and chthonic, as well as cthulhu, is striking. judging by a sumerian grammar at hand, the word kutulu or cuthalu (lovecraft's's cthulhu sumerianised) would mean "the man of kutu (cutha; the man of the underworld; satan or shaitan, as he is known to the yezidis (whom crowley considered to be the remnants of the sumerian tradition. the list of similarities, both between lovecraft's creations and the sumerian gods, as well as between lovecraft's mythos and crowley's magick, can go on nearly indefinitely, and in depth, for which there is no space here at present. an exhaustive examination of crowley's occultism in light of recent findings concerning sumeria, and exegesis on lovecraft's stories, is presently in prepa

evident in the sumerian creation epic and the rumoured existences of the cult of set of the egyptians, the more pressing concern was usually the exorcism of tiamat, she exists, somehow, just as the abyss exists and is perhaps indispensable to human life if we think of her as typifying the female quality of energy. although marduk was responsible for halving the monster from the sea, the sumerian tradition has it that the monster is not dead, but dreaming, asleep below the surface of the earth, strong, potent, dangerous, and very real. her powers can be tapped by the knowledgeable "who are skilful to rouse leviathan" although the christian religion has gone to great lengths to prove that the devil is inferior to god and exists solely for his purpose, as the tempter of man- surely a dubious

ALEISTER CROWLEY BOOK OF LIES

r of the temple; and he spake not. the ash thereof was burnt up by the magus into the word. of all this did the ipsissimus know nothing. book of lies get any book for free on: www.abika.com 21 [22] commentary( digamma) this chapter is presumably called caviar because that substance is composed of many spheres. the account given of creation is the same as that familiar to students of the christian tradition, the logos transforming the unity into the many. we then see what different classes of people do with the many. the rationalist takes the six sephiroth of microprosopus in a crude state, and declares them to be the universe. this folly is due to the pride of reason. the adept concentrates the microcosm in tiphareth, recognising an unity, even in the microcosm, but, qua adept, he can go n

ations, changeth momently, finally is dead. therefore is man only himself when lost to himself in the charioting. book of lies get any book for free on: www.abika.com 25 [26] commentary( eta) cheth is the chariot in the tarot. the charioteer is the bearer of the holy grail. all this should be studied in liber 418, the 12th aethyr. the chapter is called "steeped horsehair" because of the mediaeval tradition that by steeping horsehair a snake is produced, and the snake is the hieroplyphic representation of semen, particularly in gnostic and egyptian emblems. the meaning of the chapter is quite clear; the whole race-consciousness, that which is omnipotent, omniscient, omnipresent, is hidden therein. therefore, except in the case of an adept, man only rises to a glimmer of the universal consci

unfamiliar to the masterpiece referred to in the note; for the eye of horus (see 777, col. xxi, line 10 "the blind eye that weeps" is a poetic arab name for the lingam. the doctrine is that the great work should be accomplished without creating n ew karma, for the letter n, the fish, the vesica, the womb, breeds, whereas the ey e of horus does not; or, if it does so, breeds, according to turkish tradition, a me ssiah. death implies resurrection; the illusion is reborn, as the scythe of death in the tarot has a crosspiece. this is in connection with the hindu doctrine, express ed in their injunction "fry your seeds. act so as to balance your past karma, and create no new, so that, as it were, the books are balanced. while you have either a credit or a debit, you are still in account with t

asana. there is perhaps a sardonic reference to rigor mortis, and certainly one conceives the half-humorous attitude of the expert towards the beginner. paragraph 3 is a comment in the same tone of rough good nature. the word zelator is used because the zelator of the a'.a. has to pass an examination in asana before he becomes eligible for the grade of practicus. the ten days allude merely to the tradition about the camel, that he can go ten days without water. paragraph 4 identifies the reward of initiation with death; it is a cessation of all that we call life, in a way in which what we call death is not. 3, silv er, and the moon, are all correspondences of gimel, the letter of the aspiration, since gimel is the path that leads from the microcosm in tiphareth to the macrocosm in kether

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams" dr. j. g. frazer "the golden bough "so far, therefore, as the public profession of magic has been one of the roads by which men have passed to supreme power, it has contributed to emancipate mankind from the thraldom of tradition and to elevate them into a larger, freer life, with a broader outlook on the world. this is no small service rendered to humanity. and when we remember further that in another direction magic has paved the way for science, we are forced to admit that if the black art has done much evil, it has also been the source of much good; that if it is the child of error, it has yet been the mother

them to wander across his path. in the course of this training, he will learn to explore the hidden mysteries of nature, and to develop new senses and faculties in himself, whereby he may communicate with, and control, beings and forces pertaining to orders of existence which xxiv have been hitherto inaccessible to profane research, and available only to that unscientific and empirical magick (of tradition) which i came to destroy in order that i might fulfil. i send this book into the world that every man and woman may take hold of life in the proper manner. it does not matter of one's present house of flesh be the hut of a shepherd; by virtue of my magick he shall be such a shepherd as david was. if it be the studio of a sculptor, he shall so chisel from himself the marble that masks his

thought to any other man in any full and accurate sense. for that thought is sown in a different soil, and cannot produce an identical effect. i cannot put a spot of red upon two pictures without altering each in diverse ways. it might have little effect on a sunset by turner, but much on a nocturne by whistler. the identity of the two spots as spots would thus be fallacious> it is, according to tradition, a certain advantage in conjurations to employ more than one language. in all probability the reason of this is than any change spurs the flagging attention. a man engaged in intense mental labour will frequently stop and walk up and down the room- one may suppose for this cause- but it is a sign of weakness that this should be necessary. for the beginner in magick, however, it is permis

gestive and informative. for mythology, as teaching correspondences: books of fairy tales generally. oriental classics generally. sufi poetry generally. scandinavian and teutonic sagas generally. celtic folk-lore generally. this course is of general value to the beginner. while it is not to be taken, in all cases, too seriously, it will give him a general familiarity with the mystical and magical tradition, create a deep interest in the subject, and suggest many helpful lines of thought. it has been impossible to do more, in this list, than to suggest a fairly comprehensive course of reading. section 3- official publications of the a. a "liber i "liber b vel magi" an account of the grade of magus, the highest grade which 214 it is ever possible to manifest in any way whatever upon this pla

elves "while moloch ruled all men were bound by the one law, and by the oracles of them that, knowing the fraud, feared not, but were his priests and wardens of his mystery. what now? how can any of us, though wise and strong as never was known, prevail on men to act in concert, now that each prays to his own chip of god, and yet knows every other chip to be a worthless ort, dream-dust, ape-dung, tradition-bone, or- what not else" so science begins to see that the initiates were maybe not merely silly and selfish in making their rule of silence, and in protecting philosophy from the profane. yet still she hopes that the mischief may not prove mortal, and begs that things may go on much as usual until that secret session decide on some plan of action. it has always been fatal when somebody

ALEISTER CROWLEY MAGICK WITHOUT TEARS

to encounter many such in the course of our researches- in which we understand, quite well enough for all practical purposes, magic without tears get any book for free on: www.abika.com 50 what we mean, but which elude us more and more successfully the more accurately we struggle to define their import. we might fare even worse if we tried to clear things up by making lists of events in history, tradition, or experience and classifying this as being, and that as not being, true magick. the borderland cases would confuse and mislead us. but- since i have mentioned history- i think it might help, if i went straight on to the latter part of your question, and gave you a brief 29 sketch of magick past, present and future as it is seen from the inside. what are the principles of the "masters?

r of the yellow school, i must ask you to brace yourself for disclosures even more formidable about the black. do not confuse with the black lodge, or the black brothers. the terminology is unfortunate, but it wasn't i that did it. now then, to work! the black school of magick, which must by no means be confused with the school of black magick or sorcery, which latter is a perversion of the white tradition, is distinguished fundamentally from the yellow school in that it considers the universe not as neutral, but as definitely a magic without tears get any book for free on: www.abika.com 88 curse. its primary theorem is the "first noble truth" of the buddha "everything is sorrow" in the primitive classics of this school the idea of sorrow is confused with that of sin (this idea of universa

satisfaction, or rather dissatisfaction, that the more apparently pleasant an event is, the more malignantly deceptive is its fascination. there is only one way of escape even conceivable, and this way is quite simple, annihilation (shallow critics of buddhism have wasted a great deal of stupid ingenuity on trying to make out that nirvana or nibbana means something different from what etymology, tradition and the evidence of the classics combine to define it. the word means, quite simply, cessation: and it stands to reason that, if everything is sorrow, the only thing which is not sorrow is nothing, and that therefore to escape from sorrow is the attainment of nothingness) western philosophy has on occasion approached this doctrine. it has at least asserted that no known form of existence

, on being shown the elephant: there ain't no sich animile. it was gautama buddha who perceived the inutility of dragging in this imaginary pachyderm. since our parabrahm, he said to the hindu philosophers, is actually nothing, why not stick to or original perception that everything is sorrow, and admit that the only way to escape from sorrow is to arrive at nothingness? we may complete the whole tradition of the indian peninsula very simply. to the vedas, the upanishads, and the tripitaka of the buddhists, we have only to add the tantras of what are called the vamacharya schools. paradoxical as it may sound the tantrics are in reality the most advanced of the hindus. their theory is, in its philosophical ultimatum, a primitive stage of the white tradition, for the essence of the tantric c

h he learnt from the bankruptcy of hume and kant; on the other, by the direct obsession of the buddhist documents to which he was one of the earliest europeans to obtain access. he was, so to speak, driven to suicide by his own vanity, a curious parallel to kiriloff in the possessed of dostoiewsky. we have, however, examples plentiful enough of religions deriving almost exclusively from the black tradition in the different stages. we have already mentioned the evangelical cults with their ferocious devil-god magic without tears get any book for free on: www.abika.com 92 who creates mankind for the pleasure of damning it and forcing it to crawl before him, while he yells with druken glee over the agony of his only son34. but in the same class, we must place christian science, so grotesquely

ALEISTER CROWLEY MEDITATION

of the sea-shore, such as a blue pig; but frater p.'s constant reference to this as the usual object of his meditation need not be taken "au pied de la lettre" his records of meditation contain no reference to this remarkable animal. it will be a good thing when organized research has determined the 40 conditions of samadhi; but in the meantime there seems no particular objection to our following tradition, and using the same objects of meditation as our predecessors, with the single exception which we shall note in due course. the first class of objects for serious meditation (as opposed to preliminary practice, in which one should keep to simple recognizable objects, whose definiteness is easy to maintain) is "various parts of the body" the hindus have an elaborate system of anatomy and

milk which has undergone decomposition. but who is the spider? verily herein is a venerable arcanum connoted! like all insects, the spider represents a demon. but why a spider? who is this spider "who taketh hold with her hands, and is in king's palaces? the name of this spider is death. it is the fear of death which first makes the soul aware of its forlorn condition. it would be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out a plum, and said "what a good boy am i" in the interpretation of this remarkable poem there is a difference between two great schools of adepts. one holds that

ALEISTER CROWLEY SEPHER SEPHIROTH

s (see 499) mybh) an ear nz) my strength, power, might ylyx grace, love, kindness, charm (notariqon of chokmah nesethrah: the secret wisdom, 788) nx resting, at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael) myx) a wall hmwx menstruation (lit. gimpurity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice hklh behold; they (fem) hnh a basket )n+ vision hzxm the southern district hbgn utensil, instrument, tool ylk lament yn 61 adon: master, lord nwd) nothing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (

tters; see i.z.q. 694 et seq& cf. 84) qkyg vine npg the salt sea xlmh my plague pgn 134 burning qld 135 a destitute female hyn( the congregation (see 161) lhq roast, parch; burn; to be lightly esteemed, dishonoured hlq 136 the avenging angel l)wgh k)lm fines, penalties nwmm a voice lwq 137 a wheel; one of the auphanim npw) the belly, gullet )kmw+s) a pillar, monument (gn. 28:22) hbcm a receiving, tradition; the qabalah hlbq 138 the son of god myhl) nb to smoothe, divide qlx to leaven, ferment cmx to pollute pnx he shall smite cxm forehead xcm 140 melakim, kings: the angelic choir of tiphareth myklm rottenness qm above l(m flower; hawk cn extremity sp face ynp threshold, entrance ps thorn nc 141 robust; oaken cym) gathered, collected ps) precept, commandment hwcm faithful, loyal, steady nm)

ALEISTER CROWLEY THE BANNED LECTURE

gh even today we find priests at least in oxford who appear not to have heard of a certain recent invention by a notorious magician inspired by the devil the printing press. but they feared. so those who pursued knowledge were at the best under strong suspicion of heresy. i need not quote the obvious names. but there were certain bodies of people who did carry on the old knowledge, mostly by oral tradition, and who were perforce tolerated to a certain extent, because even the little knowledge that they did possess was so exceedingly useful. the best way to make armour, or to build cathedrals, or to heal sickness would enable the christian to get ahead of his friends. therefore, although conscience evidently demanded the maximum amount of persecution compatible with the existence of villain

ALEISTER CROWLEY THE LOST CONTINENT

ut off communication between one island and another except by air, as the hippopotamus-animal, although immune to its bite, was unable to swim. of the sleeping chambers i shall tell more particularly in the course of my remarks on zro .pa iii. of the aim of the magicians of atlas: of zro; and its properties and uses: of that which combined with it: and of black phosphorus. it was the most ancient tradition of the atlantean magicians that they were the survivors of a race inhabiting a country called lemuria, of which the south pacific archipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land i

ipelago may be the remains. these lemurians had, they held, built up a civilization equal, if not superior to their own; but through a misunderstanding of magical law--some said the 2nd, some the 8th, some the 23rd--had involved themselves and their land in ruin. others thought that the lemurians had succeeded in their magical task, and broken their temple. in any case, it was the secret lemurian tradition that they themselves represented the survivals of a yet earlier race who lived on ice, and they of yet another who lived in fire, and they again of earlier colonists from mars. the theory, in fine, was that the aim of man is to attain the sun, whence, according to one school of cosmology, he was exiled in the cosmic catastrophe which resulted in the formation of neptune. his task on any

he subjugation of the servile races. it was a stroke of fortune, this quickness, for on the fourth day the zro began to disintegrate. the magicians then began to seek a means of making this state permanent. but in this they failed* so that knives had always to be replaced twice weekly; but in the course of their failures they discovered the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintess

ether) is the two-in-one, liquid and solid, the former part being also twofold, fluid and gaseous, and the latter earthy and fiery. the combination of these four phases of zro accounted for the universe. this quintessence is zro in some state unknown and incalculable. some expected to find it in its twelth state, some in a seventeenth, others in a thirty-seventh: all this was pure guesswork. some tradition to this effect appears to have reached plato; and the neo-platonists combined with those jews who had preserved fragments of the egyptian tradition to form a new initiated hierarchy, the echo of whose teaching is found in paracelsus. at one period, too, missionaries (not colonists, as has been ignorantly asserted; there was no trouble of over-population in atlantis) were sent to the four

ains could exist in bodies sufficiently subtle to traverse aether, the task was done. some of the experiments were crude enough, and, to our minds, horrible. they attempted to breed a new race by crossing with snakes, swans, horses and other animals* the greek legends of such monsters as chimaera, medusa, lamia, minotaur, the centaurs, the satyrs and the like are mere filtrations of the atlantean tradition. the only theory behind such experiments was that they were contrary to the natural order, and so worth trying. men of more scientific mind more plausibly passed zro vapour through sea-water; but they only created serpents of vast size, which they cast into the sea about the high house as guardians. the sea-serpent, whether legend or fact, is derived from this ex periment. it is quite po

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ich appears not merely to allow sexual liberty in the ordinary sense, but even to advocate it in a sense which is calculated to shock the most abandoned libertine, can do no less than startle and alarm the magician, and that only the more so as he is familiar with the theory and practice of his art "what is this, in the name of adonai" i hear him exclaim "is it not the immemorial and unchallenged tradition that the exorcist who would apply himself to the most elementary operations of our art is bound to prepare himself by a course of chastity? is it not notorious that virginity is by its own virtue one of the most powerful means, and one of the most essential conditions, of all magical works? this is no question of technical formula such as may, with propriety, be modulated in the event of

every woman is a star. and with that word is uttered woman's freedom; the fools and fribbles and flirts have heard my voice. the fox in woman hath heard the lion in man; fear, fainting, flabbiness, frivolity, falsehood- these are no more the mode. in vain will bully and brute and braggart man, priest, lawyer, or social censor knit his brows to devise him a new tamer's trick; once and for all the tradition is broken; vanished the vogue of bowstring, sack, stoning, nose-slitting, beltbuckling, cart's tail-dragging, whipping, pillory posting, walling-up, divorce court, eunuch, harem, mind-crippling, house-imprisoning, menial-work-wearying, creed-stultifying, social-ostracism marooning, divine-wrath-scaring, and even the device of creating and encouraging prostitution to keep one class of wom

to christianity is 'gentle jesus, meek and mild' the pacifist, the conscientious objector, the tolstoyan, the 'passive resister' when the kaiser fled, and the germans surrendered their fleet, they abandoned nietzshe for jesus. rodjestvensky and gervera took their fleets out to certain destruction. the irish revolutionists of easter week, 1916, fought and died like men; and they have established a tradition 'jesus' himself, in the legend 'set his face as a flint to go to jerusalem' with the foreknowledge of his fate. but christians have not emphasized that heroism since the crusades. the sloppy sentimental jesus of the sunday-school is the only survivor; and the war killed him, thank ares! when the nonconformist christian churches, especially in america, found the doctrine of eternal punish

ALEISTER CROWLEY THE SWORD OF SONG

m electrical science. of course, there are bad and invalid processes, which tend rather to disperse or to excite the mind-stuff than to control it; these we must discard. but there is a true magical ceremonial, the central arcanum alike of eastern and western practical transcendentalism. needless to observe, if i knew it, i should not disclose it. i therefore affirm the validity of the qabalistic tradition in its practical part as well as in those exalted regions of thought through which we have to recently, and so hardly, travelled. eight are the limbs of yoga: morality and virtue, control of body, thought, and force, leading to concentration, meditation, and rapture. only when the last of these has been attained, and itself refined upon by removing the gross and even the fine objects of

dwin is the last person to be deterred by a little thing like that. dr. paul carus, too, in the gospel of buddha, is pleased to represent nirvana as a parallel for the heaven of the christian. it is sufficient if i reiterate the unanimous opinion of competent scholars, that there is no fragment of evidence in any canonical book sufficient to establish such interpretations in the teeth of buddhist tradition and practice; and that any person who persists in tuning buddhism to his own jew s harp in this way is risking his reputation, either for scholarship or good faith. scientific men are common enough in the west, if buddhists are not; and i may safely leave in their hands the task of castigating the sneak-thieves of the physical area. ii. the essential features of bhuddism have been summed

in nirvana is no change\ no existing thing is or can be in nirvana. now here is the great difficulty; for this syllogism is perfectly sound, and yet we speak of attaining nirvana, tasting nirvana &c [we must distinguish the hindu nirvana, which means cessation of existence in certain lokas; never absolute cessation, as 1 or international buddhist society, founded in rangoon in 1903. the buddhist tradition, the etymology, and the logical value alike require for the word as applied to the buddhist goal. see chidders, pali dictionary, sub voce nibbana] the explanation is really as follows: only by this term nirvana can we foreshadow to you the reality; for even as the dawn of dhyana is indescribable in language, fortiori nirvana is so. to give an example, for that something of the sort is ne

ALEISTER CROWLEY EQ I 5

xercise the powers of the "let then the student contradict soul apart from its graces are tread- every vision and refuse to enjoy it" ing the downward path "postcards to probationers" 1909. 140 "the quest of miraclous power "it is waste of power (the most (pertains to) the sciences of the expensive kind of power) to 'make the abyss" spirits bring us all kinds of food, etc "john st john" 1908 "the tradition rebours is de "divination should be discarded from finitely and clearly that of mira- the start" ib. culous power in the quest and "to use the spiritual forces to secure attainment thereof" health is the vilest black magic" ib "he asked him (i.e. the adept) frequently to dine, forgetting purposely the wine (though the arcana of nibbana ignore the very name of cana. he could not pass a he

ALEISTER CROWLEY EQUINOX EQ I 2 3

r offices" in the hebrides, as in orkney, the seal is regarded not as an animal of the ordinary brute creation, but as one endowed with great wisdom, and closely allied to man. one of the old beliefs is that seals are human beings under magic spells. the seal was credited with being able to assume human form. while in human guise, he contracted marriages with human beings, and if we are to credit tradition, the maccodrums of north uist are the offspring of such a union. in former times the maccodrums were known in the western islands as "sliechd nan ron" or the offspring of the seals. as a seal could assume the form of a man and make his abode on land, so a maccodrum could assume the form of a seal and betake himself to the sea! while in this guise we are told that several maccodrums had m

eated man in their own image, as dull simpletons. they assume that the marvellous powers of applied mathematics shown in the great pyramid had no worthier aim than the perpetuation of a superstitious imbecility. here is leggy james translating the chinese classics. passage i. is of so supreme an excellence that it compels even his respect. what does he do? he flies in the face of the text and the tradition, asserting that "heaven" means a personal god. this shows what "god has never left himself without a witness- even in china. passage ii. is quite foolish "i.e, he, he, he, leggy james himself, cannot understand it. this shows to what awful depths the unaided intellect of even the greatest heathen must necessarily sink. how fortunate are we "et cetera" it is such people as these who accus

ALEISTER CROWLEY EQUINOX EQ I 3 3

ilosophising of the rev. r. j. campbell, the poetry of ella wheeler wilcox? the prototypes of these people are utterly, or almost utterly, forgotten. one recalls now with how much difficulty the names of the rev. h. r. haweis, of a. h. davis, of lizzie doten! for there is no virtue in those who have strayed from the path to linger among the shells of the dead and the demons of matter. the line of tradition is unbroken, and the way is straight and hard; too hard for "mediums" and new thoughtists, whose spiritual capital consists of falsehood, and sentimentality, and sham humanitarianism. sir oliver lodge is always careful and painstaking and entirely honest; he is probably as well fitted to carry on his s.p.r. work as any student in england. and to those who are unacquainted with the phenom

ALEISTER CROWLEY EQUINOX EQ I 3

whom he would make instruments of his science; the myth of genesis is eternally true, and god permits the tree of science to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits. ye, therefore, who seek in science a means to satisfy your passions, pause in this fatal way; you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must hence be impassible, sober and chaste, disinterested, impenetrable, and inaccessible to any kind of prejudice or terror. he must be without bodily defects, and proof against all contractions and all difficulties. the first and most important of magical operations is the attainment of this rare pre-eminence.1 the

ALEISTER CROWLEY EQUINOX EQ I 4 2

mosphere which feels heavy with the reek and damp of ordinary life. we fail to account for those storm-wrapped peaks of sublimity which hover over the path of oriental story, or those beauties which, like rivers of paradise, make music beside it. we are all of us taught to say "the children of the east live under a sunnier sky than their western brethren: they are the "repositors" of centuries of tradition; their semi-civilised imagination is unbound by the fetters of logic and the schools" but the ionians once answered all these conditions, yet homer sang no eblis, no superhuman journey on the wings of genii through infinitudes of rosy either. at one period of their history, france, germany, and england abounded in all the characteristics of the untutored old world mind, yet when did an e

as" frequently, while in the power of the hasheesh dilirium, have i heard inanimate things sonorous with such voices. on every side they have saluted me, from rocks, and trees, and waters, and sky, in my happiness filling me with intense exultation as i heard them welcoming their master; in my agony heaping nameless curses on my head as i went away into an eternal exile from all sympathy. of this tradition of iamblichus i feel an appreciation which almost convinces me that the voice of the river was indeed heard, though only by the quickened mind of some hasheesh-glorified esoteric. again, it may be that the doctrine of the metempsychosis was first communicated to pythagoras by theban priests; but the astonishing illustration which hasheesh would contribute to 265 this tenet should not be

ver, must have been surprised to receive a bill of over six pounds for "author's corrections" as the book was printed from his volume of collected works, and the alterations made by his were well within the dozen [yes; he was surprised; it was his first- and last- experience of these strange ways- ed] if poets are ever going to make themselves heard, they must find some means of breaking down the tradition that they are the easy dupes of every [satis- ed] 344 just as a dishonest commercial traveller will sometimes get a job by accepting a low salary, and look for profit to falsifying the accounts of "expenses" so [here; this will never do- ed] we have had fine weather recently in mesopotamia [i dare say; but i'm getting suspicious; stop right here- ed] all right; don't be huffy; good-bye!

ALEISTER CROWLEY EQUINOX EQ I 6 2

cendental magic, so- called("c) composite rituals("d) the rituals of black magic("e) the descending hierarchy of spirits("f) the lesser key of solomon the king("g) the mystery of the "sanctum regnum("h) the rite of "lucifuge("i) the method of honorius, etc, etc, etc. the main objects of the work are (1) to determine the connection, if any, between the literature of ceremonial magic and the secret tradition in christian times (2) to show the fantastic nature of the distinction between white and black magic, so far, at least, as the texts are concerned. the work is issued in crown 4to, and includes about 180 engravings, some of which are full-page plates. price 15"s. net" post free. handsomely bound "just published" waite (a. e. the secret tradition in freemasonry, and an analysis of the int

ALEISTER CROWLEY EQUINOX EQ I 6

in its way as regards christian mysticism; but the attempt to restrict the term mysticism to christian mysticism must fail. it is indeed self-destructive. to exclude the authors of the bhagavadgita, the voice of the silence, knox om pax, and the tao teh king is to exclude by implication st. teresa. to deny crowley is to deny christ. similarly, the attempt to define magic in terms contrary to its tradition, is sectarian folly. i may disagree with huxley, but i shall not confute him by saying that he was a bigoted opponent of evolution. roosevelt, in calling thomas paine a dirty little atheist, when he was demonstrably a clean tall deist, established only the record for falsehood. mr 160 (or mrs or miss) evelyn underhill does the same thing when he abuses the magi by attributing to them the

ALEX SANDERS THE KING OF THE WITCHES

the dance, the tempo of which was often raised to a frenzy in preparation for the final climax of sexual orgy. it is important to note at this point that although we have few historical records of 'white' witches at this time and must include them under the general term 'witches, modem white witches, who are the subject ofthis book, believe that they are descended from, and adhere to, a separate tradition embracing the worship not of satan, but of the homed god and the earth mother-symbol of fertility, the oldest goddess known to man. certain aspects of white-witch dogma can be traced in ancient religions all over the world, in druidical beliefs, for instance, and the incantations in runic have been passed from generation to generation. white witchcraft is invariably confmed to doing good

ALEXANDRIAN BOOK OF SHADOWS OCCULT

re the dancing site. notes i understand that this chant was written by lady tamara of the wcc (however, i have no evidence for this except hearsay, and the fact that the wcc appears to use it, so i may be wrong) l there is absolutely no reason to think of it as traditional gardnerian or alexandrian. however, it's an example of the kind of thing that finds its way into a lot of boss, regardless of tradition. there appears to be no equivalent to this in the "standard" bos, and some people feel a need for it, so a lot of people have added this chant to their bos. l i don't have a published source for it- but it's one of those things that every witch in town seems to have a copy of. l yule preparation: let all be properly prepared and purified. in the centre (or just south of centre) of the ci

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

er pulsate in all directions, feeding the smallest atom as the greatest genius with the same material unto the end of the maha yug" mahatma letters to a. p. sinnett, pp. 160, 165. 108 22: s. d, i. 567. ii, 258. 109- 789- a treatise on cosmic fire copyright 1998 lucis trust 23 "through perfectly concentrated meditation on the light in the head comes the vision of the masters who have attained "the tradition is that there is a certain centre of force in the head, perhaps the 'pineal gland' which some of our western philosophers have supposed to be the dwelling of the soul, a centre which is, as it were, the doorway between the natural and the spiritual man. it is the seat of that better and wiser consciousness behind the outward looking consciousness in the forward part of the head; that bet

otherhood. s. d, i, 190. 10. we must remember that h. p. b. makes no claim to infallibility. s. d, ii, 25 note, 273. i, 293. h. p. b. says "i speak with 'absolute certainty' only so far as my own personal belief is concerned. those who have not the same warrant for their belief as i have would be very credulous and foolish to accept it on blind faith..what i do believe in is: 1. the unbroken oral tradition revealed by living divine men during the infancy of mankind to the elect among men. 2. that it has reached us unaltered. 3. that the masters are thoroughly versed in the science based on such uninterrupted teaching" lucifer, vol. v, p. 157 "the secret doctrine is no 'authority' per se; but being full of quotations and texts from the sacred scriptures and philosophies of almost every grea

by the warmth of the sun, it blossoms in the air. macrocosm the mud..the objective physical solar system. water..the emotional or astral nature. flower on water..fruition of the spiritual. method..cosmic fire or intelligence. microcosm the mud..the physical body. water..emotional or astral nature. flower on water..fruition of the buddhic or spiritual. method..fire of mind "the significance of the tradition that brahma is born from or in the lotus, is the same. the lotus symbolises a world-system, and brahma dwells therein representing action; he is therefore called the kamal-asana, the lotus-seated. the lotus, again, is said to arise from or in the navel of vishnu, because the navel of vishnu or all-knowledge is necessary desire, the primal form of which, as embodied in the veda-text, is:

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ws ability, 5. the triumph of the pupil- 32- the light of the soul copyright 1998 lucis trust 6. the recognition of his triumph and attainment by the guides of the race, the planetary hierarchy, 7. the vision of what lies ahead. thus does the unfoldment proceed and in each cycle of endeavor the evolving son of god comes into his birthright and takes the position of a knower "one who has heard the tradition, experienced the dissolution of that hitherto held, seen that which is hidden from those who abide by the tradition, substituted that which is newly seen, donated the acquired possession to those who hold out empty hands, and passed on to inner halls of learning" students would do well in studying these few sutras relating to ishvara to bear in mind that they have reference to the son of

y is deliberately cultivated in their disciples by all true masters in the orient. they are taught to formulate questions about the inner realities and then to find the answer for themselves through a search for that source of all knowledge, latent at the heart of all beings. to ask intelligently and to find the answer, they must first free themselves from all outer imposed authority and from all tradition and from the imposition of every theological dogma, whether religious or scientific. only thus can the reality be found and the truth be seen- 41- the light of the soul copyright 1998 lucis trust "when thy soul shall pass beyond the forest of delusion, thou shalt no more regard what shall be taught, or what has been taught. when withdrawn from traditional teaching thy soul shall stand st

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

e way to the understanding of the laws of nature which control the superhuman realm and the supernatural stage of the evolutionary process. man will enter into his divine heritage and know himself as the son of the father, with all the divine characteristics, powers and capacities which are his because of his divine endowment. but in the meantime what have we? a breaking away from old established tradition, a revolt from authority, whether of the- 188- a treatise on white magic copyright 1998 lucis trust church, of dogma, doctrine or theology; a tendency towards self-determination and an overthrowing of the old standards, and of old barriers of thought and the divisions existing between races and faiths. hence we are passing through an intermediate stage of change and of questioning, of re

n of both. this majority do not belong to the past and refuse to accept the authority of that past. they do not belong to the inner group of knowers who are working at the task of swinging the thoughts of men into right channels, for they hare not reached as yet the point of knowledge. they only recognize two things: their need for freedom, and an intense eagerness for knowledge. they despise the tradition of the past; they- 190- a treatise on white magic copyright 1998 lucis trust reject the old formulations of truth; and because as yet they stand on no sure ground but are only in the position of seekers and enquirers, we have our present state of world upheaval, of apparent license and disruption. it should not be forgotten that this world state is therefore the result of the clashing of

lations of truth; and because as yet they stand on no sure ground but are only in the position of seekers and enquirers, we have our present state of world upheaval, of apparent license and disruption. it should not be forgotten that this world state is therefore the result of the clashing of the three types of force prevalent in the world of today. 1. that emanating from the holders with the old tradition, who, emphasizing the forms and the past produce the destruction of those forms. 2. that emanating from the inner group of mystics, who, under the guidance of the planetary hierarchy are building the new form. 3. that emanating from the masses who belong to neither group and who are wielding force as yet blindly and often unwisely until such time comes when they recognize those construct

h time comes when they recognize those constructive channels into which it can wisely be poured. hence the problem of this transition period and hence the necessity for the giving out of teaching which will enable the seeking aspirant and enquirer to find himself. hence the need for the laws of the soul and for the truth as to individual unfoldment to be made clear to those who, rejecting the old tradition, and refusing recognition to the mystic, yet seek to know themselves as liberated souls. with that knowledge will come the steady growth of the building mystics, for when a man has found his soul and recognizes its relationship to its mechanism of expression, the threefold lower man, he automatically passes into the consciousness of the subjective life, begins to work with cause and is n

as effects in another? where lives are predominantly emotional and are physically oriented, it is not a particular life that sets the pace but the group of lives, simultaneously interacting with each other, predisposes the future along certain lines. this is eternally true of all human beings at a certain level of conscious development where they are swayed by mass ideas, moulded unthinkingly by tradition and public opinion, are frankly immersed in selfish interests, and are not "taking hold" of conditions themselves but are being carried forward on the tide of evolution. it is a form of group activity (groups governed by the vibration of physical and astral forms) which produces the characteristics and tendencies which cause the situation and environing circumstances. in this realization

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

and proven principle. those who do not admit this assumption can, however, study the book from the angle of a temporarily accepted hypothesis, and thus seek to gather those analogies and indications which may substantiate the point of view. to the aspirant, and to those who are seeking to demonstrate the existence of the soul because they believe in its existence, this expression of its laws and tradition, its nature, origin and potentialities will become a gradually deepening and experienced phenomenon. what i indicate and the suggestions i may make, will, i forecast, be demonstrated, in the scientific sense, during the coming aquarian age. science will then have penetrated a little further into the field of intangible yet real phenomena; it will have discovered mayhap it has already mad

f a persistent entity called the soul, which could enjoy heaven or suffer hell at the will of god and as the result of actions done whilst in the human form. as the forms of man grew in sensitivity; as they became more and more refined under the influence of the law of selection and of adaptation; as the group life grew closer and the group integration was improved; as the heritage of history, of tradition and of the arts grew richer and made its impress, so that ideas of god grew, and likewise ideas of the soul and of the world, man's concepts of reality grew richer and deeper, so that today we are faced with the problem of a thought inheritance which testifies to a world of concepts, ideas and intuitions which deal with- 66- a treatise on the seven rays- volume i: esoteric psychology i c

ugh the ages, and are to be found functioning simultaneously on the earth today. each has been, or is, in turn right, legal and suitable, or wrong, illegal and unsuitable. each of these forms of interpreting the sex relation has been the subject of attack or defence, of virtuous horror or of specious argument; each has been the common custom and the rightful method, according to the location, the tradition, training and attitude of the men who practiced it. in one part of the world, one woman may have many husbands; in another, one husband is legally entitled to four wives, if so he choose, and in the harem and the kraal such conditions are always to be found. in the west, a man has legally one wife, but through his promiscuity and his so-called "romantic" adventures, he really has as many

three to whom i here refer. these three were the founders of the modern jewish race. they were three advanced disciples who resented the command to enter, free and untrammelled, the place where light is to be found. they sought to hold that which they had gathered and to dedicate it to the service of god. their unrecognised motive was love of riches and a desire to hold safe their gains. ancient tradition, as taught by the teachers of the past, tells us that "they turned their faces towards the gates of earth. their friends went on. they stayed behind. the masters met in conclave and decided what should be the fate of those who, having reached the gates of light, loved the possessions of the world more than they loved the service of the light. again the word went forth to the revolting th

ists until today. those particular disciples have themselves passed through their long pilgrimage and have entered into eternal peace, but the results of their early betrayal of the hidden events of initiation still persist. curiously enough, this ancient race, founded by the three who loved that which they had to offer more than that which they longed to take, were the originators of the masonic tradition. their history (and incidentally the history of humanity) is embodied in that dramatic ritual. the reward for their sincerity, for they revolted in utter sincerity, believing they knew best was the permission to enact each year, on the return of the day when they might have entered into light, the story of the search for light. because they had been so nearly resurrected from the death o

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ge, was away from home when her child was born. she stopped to rest under a tree, and there, like the virgin maya, gave birth to her son."49 we are told in the gospel story that the virgin mary, with her husband joseph and bearing within herself the christ child, went up from nazareth in galilee to bethlehem. sometimes, through a study of the significances of the names we meet in the bible and in tradition, we can throw much light on the episode itself and unveil some of its hidden meaning. in the study of the bible story, i have used only the bible itself and cruden's concordance. the interpretation of the names is taken from cruden's concordance. therein we find that "nazareth" means "that which is consecrated" or set apart "galilee" means the "turning of the wheel" that wheel of life an

ken the first step must lay emphasis upon the purification of the lower nature which it is essential should preface the second initiation. the baptism of john was the symbol of this purification. christ submitted himself to the baptism, setting aside the protests of the evangelist with his "suffer it to be so now; for thus it becometh us to fulfil all righteousness."2 christ had reached maturity. tradition tells us that he was thirty years old when he was baptised and started on his brief and spectacular public career. how true this may be historically, who can say? it is of no real importance. christ was, is, and ever shall be. speaking symbolically, it was necessary that he should be thirty years old, for there is significance in that number, where humanity is concerned. thirty signifies

ture; it is upon the mind that the word sounds forth, carrying illumination and insight, distorted as yet though the vision may be, and the light scarcely seen. but the word is there. some day each of us can say with power "it is written" and see that word expressed in every part of our human nature as individuals and at some distant date in humanity itself. this is the "lost word" of the masonic tradition. oriental philosophy refers frequently to four spheres of life or four problems which all disciples and aspirants have to face, and which constitute in their entirety the world in which we live. there are the world of maya, the world of glamour and the world of illusion. there is also that mysterious "dweller on the threshold" to which bulwer lytton refers in zanoni. all of these four ch

g, and of a new, a free, a creative life. nothing of all this was of their own achievement. they knew they were men remade, and they knew that the mode of their remaking was love. this was a providence, a deliverance, greater and more significant than anything that the jew had ever claimed for the creator-god. yet they could not think of it as other than his work, since god, as all their national tradition taught, is one. it interpreted for them, as we might put it in our more cautious way, the creative reality to which they, with all men, had looked with uncertainty and even with fear. henceforth the central hypothesis which men call god was known as love, and everywhere he was made manifest just in so far as love had passed out from christ to the fellowship of the christian community."2

to an intelligent mind; to have everlasting life because christ died two thousand years ago does not prove satisfactory to the man who is conscious of his own responsibility and his own identity; to live for ever because one is religious, or has accepted certain forms of belief, is a reason repudiated by the man who is aware of his own inner power and nature; to base one's faith in survival upon tradition or even upon an innate sense of persistence does not seem sufficient. we know much about the power and tenacity of self-preservation and the creative urge to self-perpetuation. perhaps these two are simply carried forward in an idealistic sense as man faces finality. yet there is innate in humanity the sense of belonging elsewhere; there is a divine discontent which must surely have a ba

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

will in the world today. if they work together as a group of souls, they can accomplish much. this thought illustrates also the significance of this law which does produce polar union. what is needed to be grasped is that in this work, there is no personal ambition implied, even of a spiritual nature and no personal union sought. this is not the mystical union of the scriptures or of the mystical tradition. it is not alignment and union with a master's group, or fusion with one's inner band of pledged disciples, nor even with one's own ray life. all these factors constitute preliminary implications and are of an individual application. upon this sentence i ask you to ponder. this union is a greater and more vital thing because it is a group union. what we are seeking to do is to carry forw

is sense of power rightly oriented. a tendency to over-emphasis may also show itself, turning the man (as a result of integration and a sense of well-being or power and capacity) into a fanatic, at any rate for a time. again with the best motives in the world, he seeks to drive everyone the way that he has come, failing to recognise the differences in background, ray type, point in evolution, and tradition and heredity. he becomes a source of distress to himself and to his friends. a little learning can be a dangerous thing, and the cure for many ills, particularly of a psychological nature, is the recognition of this. progress can then be made on the path of wisdom. the over-development of the sense of direction or of vocation, if you like to call it so, though the two are not identical

servers. members of the new group of world servers stand for the following ideals: 1. they believe in an inner world government and in an emerging evolutionary plan. they can see its signs down the ages. that they may express the significance of this inner world government and of the planetary hierarchy, in varying terms, is inevitable. that they may regard it from the peculiar angle of their own tradition and schooling is also inevitable but unimportant. that which is of importance is that they are in touch with the centre of energy which is attempting to guide human affairs; they know something of the detail of the immediate plan, and to the furtherance of this they are bending all their energies. 2. they are steadily cultivating an international spirit of good will and to this they cons

ngle of time. skill in action is their main problem and not accuracy of perception. others are not so close to the plan and only know it in a vague and general way. they are consecrated and dedicated souls, but personal ambition and national and religious prejudices, still govern their minds, their reactions and their habits of speech. they sometimes resent the fact that others of different race, tradition and religious sentiment may be as close to the plan and the custodians of the plan as they are. they question the authority of individuals in the new group of world servers and sometimes work towards the undoing of disciples in the same field as their own. this must not be. there is no time today for such trifling things as personal prestige, or for the emphasising of one organisation at

time of the may full moon they work together as a group of souls, they can accomplish much. this thought illustrates also the significance of this law which does produce polar union. what is needed to be grasped is that in this work, there is no personal ambition implied (even of a spiritual nature) and no personal union sought. this is not the mystical union of the scriptures or of the mystical tradition. it is not alignment and union with a master's group or fusion with one's inner band of pledged disciples, nor even with one's own ray life. all these factors constitute preliminary implications and are of an individual application. upon this sentence i beg you to ponder. this union is a greater and more vital thing because it is a group union. what we are seeking to do is to carry forwa

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ference of superiority. it is the indifference which accepts all that is offered, uses what is serviceable, learns what can be learnt but is not held back by personality reactions. it is the normal attitude of the- 47- discipleship in the new age- volume i copyright 1998 lucis trust soul or self to the not-self. it is the negation of prejudice, of all narrow preconceived ideas, of all personality tradition, influence or background. it is the process of detachment from "the world, the flesh and the devil" of which the new testament speaks. 3. love. love is that inclusive, non-critical, magnetic comprehension and attitude which (in group work) preserves the group integrity, fosters the group rhythm and permits no secondary personality happenings or attitudes to mar the group work. contact, i

who are (theoretically) harmless but actually full of prejudice and hasty judgments. we have to use the material which lies to hand and are greatly handicapped at all times. after you have worked consciously at the purification of the mind and after you have attempted to free yourselves from prejudice, from preconceived ideas and hasty judgments and determinations (based upon your own background, tradition, social and racial status, you will then brood consciously on the process of thoughtform making; you will remember that for group purposes and for simplicity the following three stages are of importance: 1. the stage of pondering over the idea which is to be impressed upon the mind of some individual. this pondering and carefully directed thinking produces construction; it is a creative

blems is not your dharma. the world cannot be helped on a large scale by any one individual unless there has been- 362- discipleship in the new age- volume i copyright 1998 lucis trust complete release from all selfish intent, from all blind personality decisions, and from all belief that crystallised views are right, particularly when such views are unduly conditioned by environment, background, tradition and a myopic point of view. so, brother of mine, release your thoughts from all that limits your love (from all, i repeat) and love widely, generally, impartially and intelligently. i would have you note that the rays governing d.h.b. and j.s.p. very closely resemble yours. you have all three got the same soul ray, and the same ray governing the physical body. this should bring the three

mething to be avoided. he learns to fear nothing; he is all things; he is a human being but he is also a mystic, an occultist, a psychic and a disciple. and because of all these acquired states of consciousness he becomes eventually a master. he has "mastered" all stages and states of awareness. 3. the uselessness of past attitudes and dogmatic ways of looking at life and people (based usually on tradition and circumstance) when they separate him from his fellowmen- 546- discipleship in the new age- volume i copyright 1998 lucis trust when he has really learnt these three things, he is initiate. part iv as we study the various stages in discipleship through which all must pass, we shall discover that one of the things which happens is the irradiation of the daily life. this irradiation ema

ALICE A BAILEY13 PROBLEMS OF HUMANITY

their effect and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilization of ancient tradition, good and evil happenings and the interplay of varying cultural aspects of civilization will be brought to his attention and the dry-as-dust information, dates and names will fall into the discard. all branches of human knowledge could, in this way, come alive and reach a new level of constructive usefulness. there is already a definite tendency in this direction and it is good and sound

n; you have other powers, such as france and spain, who are secondary in influence, but resent it greatly, and finally many small nations each with its own individual life, civilization and culture. all of these without exception are characterized by a spirit of nationalism, by a determination to hold on to what is or has been their own at any cost, and all possessing an historical past and local tradition which condition their thinking; all have their own developed or developing culture and all are bound together by what we call modern civilization. it is a civilization at present founded on materialism and one which has signally failed to instill into men a true sense of values the values which alone can bind humanity together and bring to an end the great heresy of separateness. all the

minds who have sought (usually quite sincerely) to understand what god is supposed to have said, who have formulated doctrines and dogmas on this basis of what they thought god meant and their words and ideas have, therefore, become religious law and the irrefutable truths of countless millions. in the last analysis, what have you? the ideas of some human mind interpreted in terms of his period, tradition and background about what god said in some scripture which has been subjected during the centuries to the difficulties and the mistakes incident to constant translation a translation often based on oral teaching. the doctrine of the verbal inspiration of the scriptures of the world (deemed particularly applicable to the christian bible) is today completely exploded and with it the infall

roblems of humanity copyright 1998 lucis trust thoughts about them, and by those who lay the emphasis upon forms, upon rites and ceremonies, upon ritual and pomp, on authority and the building of stone edifices in these days of man's extremity, his starvation and his need. the roman catholic church here faces her greatest opportunity and also her greatest crisis. catholicism is founded in ancient tradition, is assertive of ecclesiastical authority, is responsive to outer forms and rituals and in spite of a wide and beneficent philanthropy is quite unable to leave her children free. if the catholic church can change her techniques, can relinquish authority over the souls of men (which she has never truly had) and can really follow the way of the saviour, of the humble carpenter of nazareth

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ess in man. this is the energy which makes men think, plan and take action; it produces neither bad nor good results but simply brings about the awakening of men's minds so that they take intelligent action. that action is necessarily dependent upon the type of mind of the man who responds to the forces of restoration, conditioned by his point in evolution, his racial and national background, his tradition and his religious and civilised reactions. these forces are active now in every land, frequently producing increased initial difficulties but leading eventually to a definite reorganisation of the national or planetary life. their effects will be primarily physical; they will bring about a new world in which the evidences of war will have disappeared, the physical health of men and anima

for which all men wait. that new world religion must be based upon those truths which have stood the test of ages and which have brought assurance and comfort to men everywhere. these surely are: 1. the fact of god. first and foremost, there must be recognition of the fact of god. that central reality can be called by any name that man may choose according to his mental or emotional bent, racial tradition and heritage, for it cannot be defined or conditioned by names. human beings perforce always use names in order to express that which they sense, feel and know, both of the phenomenal and also of the intangible. consciously or unconsciously, all men recognise god transcendent and god immanent. they sense god to be the creator and the inspiration of all that is. the eastern faiths have ev

of his returning son. it would have been well-nigh impossible to prepare for the coming in the face of the pre-war conditions. upon these facts the new group of world servers must, today, take their stand. they must recognise the obstructing factors, but must also refuse to be frustrated by them; they must be aware of the hindrances (many of them financial and based on material greed, on ancient tradition and national prejudices. they must then employ such skill in action and such business acumen that these hindrances will be overcome; they must walk clear-eyed through world difficulties and pass unscathed and successful through the midst of all frustrating factors. there are two major factors which condition the present opportunity; these can be regarded as so completely hindering that u

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

by the work of those who function on one or other of the five controlling rays to which i have referred above. nothing can stop or truly impede their united effect. this is a point i would have you remember. modern man is apt to condemn the ideology which is not familiar to him and for which he has no use. he repudiates those ideas which do not lie at the back of his national and personal life or tradition and which would not suit him as an individual nor meet the need of the nation to which he belongs. the recognition of these facts would lead to two results if correctly applied: first, the individual who accepts and is devoted to a particular ideology would cease fighting other ideologies for he would remember that the accident of birth and of background is largely responsible for making

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

onsequently to produce the limitation of the individual or group expression. such ideas and concepts can be of three kinds, as i realise you should know: 1. they can be inherited ideas, as in the case of those who find it so difficult to adjust themselves to the new vision of world life and of social order, as expressed in the newer ideologies. they are powerfully conditioned by their cast, their tradition and their background. 2. they can be the more modern ideas which are, in the last analysis, the reaction of modern thought to world conditions and situations, and to these many other aspirants are very prone and most naturally so, especially if living in the vortex of force which we call modern europe. such modern ideas are construed today into major currents and dominating ideologies, a

tion of modern thought to world conditions and situations, and to these many other aspirants are very prone and most naturally so, especially if living in the vortex of force which we call modern europe. such modern ideas are construed today into major currents and dominating ideologies, and to these every intelligent person must inevitably react, though they forget that that reaction is based on tradition, or upon national or international predisposition. 3. they can be the newer dimly sensed ideas which have in them the power to condition the future and lead the modern generation out of darkness into light. none of you as yet really sense these new ideas, though in moments of high meditation and spiritual achievement, you may vaguely and briefly react to them. that reaction may be real j

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

ce of the moon is purely symbolic in- 8- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust nature and in effect and is simply the result of ancient thought and teaching (descended to us from lemurian times) and is not based upon any true radiation or influence. in those far off times, antedating even lemuria and constituting in lemurian days simply an ancient tradition, the moon appeared to be a living vital entity. but i would have you bear definitely in mind that today the moon is nothing more than a dead form. it has no emanation and no radiation of any kind and, therefore, has no effect of any kind. the moon, from the angle of the esoteric knower, is simply an obstruction in space an undesirable form which must some day disappear. in esoteric astro

the physical plane. the seventh ray produces fixation upon the exoteric level of experience and "anchors (if i may use such a term) the ray forces into form, producing concrete expression of the subjective realities or powers. six forces meet in gemini and, for this reason, the double triangle or king solomon's seal is one of the subjective symbols of this sign, linking it again with the masonic tradition and indicating also again the essential dualism of this sign. all the inner potencies are, therefore, present and only the stabilising seventh ray energy is omitted from the dowry of the man born in gemini. thus we can easily account for the versatility of the gemini subject. the effectiveness of mercury is also enhanced in its interpretive aspect because the gemini person can always fin

our monads and spiritual faculties (s.d. i. 628) 12 "the trinity was represented by the sun (the father, mercury (the son, and venus (the holy spirit (s.d. ii. 569) 13 "there were seven tabernacles ready to be inhabited by monads under seven different karmic conditions (s.d. ii. 223) 14 "every race in its evolution is said to be born under the influence of one of the planets (s.d. ii. 27) 15 "the tradition of the 70 planets that preside over the destiny of nations is based on the occult cosmogonical teaching that besides our own systemic chain of world planets there are many more in the solar system (s.d. i. 718, note) 16 "the spirit of the planet is as much a creator in his own realm as the spirit of the heavens (i.e. the form life and the soul life of the planet. a.a.b (s.d. ii. 500) 17

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

up a new soldiers home there. a runner came in from an outlying district, bringing a note from a friend of this man, begging me to go to him as he had only a short time to live and needed some spiritual help. he had asked for me. my fellow-worker refused to let me go; she was chaperoning me and was utterly shocked. i did not go and he died alone. i have never forgiven myself but what could i do? tradition, custom and the woman responsible for me worked against me, but i felt miserable and helpless. on the way to meerut from bombay he had told me bluntly, one night at dinner, that i was not a bit as smug and holy as i looked and that he had an idea that i would some day discover that i was a human being. he was at that time in deep waters and in trouble and wouldn't i try to help him? he w

is a sounder position because the intelligentsia can come out of all classes. i have met frightful snobs from the so-called lower classes. i've met them, also, of an equally virulent kind among the aristocracy. the prudery and the conservatism of the middle classes is a great balancing force in any nation. the push and the rebellion of the lower classes promotes the growth of a people, whilst the tradition, culture and noblesse oblige of the aristocracy is a great asset to the nation that possesses it. all these factors have a right and sound usefulness but all can be equally well misused. conservatism can be dangerously reactionary; a right rebellion can turn into a fanatical revolution, and a sense of responsibility and superiority frequently evidenced by the "upper classes" can degenera

d and have gradually died off until today there seem no more for me to be in touch with. they had a great reverence for h. p. blavatsky and i found my contact with them most interestlng. another link with h.p.b. came when a small group of sinnett's people affiliated with the arcane school, the first of them being my friend lena rowan-hamilton. they interjected into the school life some of the old tradition and a strong sense of relationship with the source in the 19th century of the ageless wisdom as its light streamed into the occident. one of the interesting developments in the school has been our steady stiffening of the requirements of membership. increasingly we find ourselves rejecting students who are strictly on the emotional level and emphasising the necessity for some mental focu

ach. because of this attitude in the arcane school, our students today express every kind of political belief and are of every kind of religious persuasion. they should have no barriers or separating wall between themselves and others. how could there be in reality! a man's religious background and his political ideology are usually determined by his place of birth and his national background and tradition. churchmen of all denominations and spiritual people who own no ecclesiastical allegiances are working with us; members of all political parties and ideologies are also represented. we work together without interfering with each other's views or entering into controversial discussions. our secretaries are not permitted to enter into political or religious arguments with the students they

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

earing, through the turning of the life emphasis to the sex aspect of life, have revolted on a large scale (as did the atlanteans) against this form of life expression, and it is along this line the sex line that their major inhibitions are found. they do not suffer so much from the general inhibition of the emotional-desire-feeling expression. men do suffer from this latter inhibition and have a tradition or a marked tendency to greater emotional control in the handling of life than have women. men do not require or acquire so marked a sex control. the general field of their inhibited life tendency is therefore of greater extent, and consequently (if statistics can be trusted) more men suffer from cancer than do women, though it is a dread disease, feared by all. in the secret of right tr

second great agent of destruction and mortality (and if i am right that cancer is a planetary disease, then almost anyone is liable to it. fear is the great predisposing factor. inertia and emotionalism are, likewise. on dementia praecox- 186- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust what is dementia praecox? does the phenomenon evidence a family group tradition? is there any clue in the fact that it first manifests itself in early adolescence? is the general practitioner correct in placing it in the category of hopeless cases? these and similar questions are constantly asked by students and practitioners of healing. these forms of physical diseases which come under the general head of insanities are far more abstruse than is generally realised

to forms and is therefore the symbol of the form nature. 4. the concentration of the feminine force in nature in some individual in female form who is then called the "world mother" such an individual has never existed in our particular planetary life, though the avatars of a previous solar system, expressing itself through planetary life, always took this form. but not in this solar system. the tradition of such appearances is purely symbolic, inherited from the previous solar system from which we inherited the matter of which all manifested forms are made. this symbolism has come down from the far-off period of the matriarchate, which had a religion that recalled the ancient ways of the earlier system and in- 215- a treatise on the seven rays- volume iv: esoteric healing copyright 1998

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

supply the powerful drive we shall require for the great tasks that lie ahead of us. the time to resynthesize the objective and subjective, the extrovert and the introvert civilizations and to achieve a great orchestration of culture is now. japan was not aggressive until the country learned the trick from the west. before her doors were forced, her arts and philosophy were in tune with oriental tradition. when she adopted western technology, she threw overboard her ancient culture. what happened in japan can happen in the rest of the orient, but whereas japan was a relatively small country, china, india and their neighbors are vast and populous. heaven help us if they re-enact the history of japan. our activity in the resynthesizing of the world must include, through our own efforts to u

their effort and their influence for good or evil upon their period; the quality and purpose of their leadership will be considered. thus the child will absorb a vast amount of historical information, of creative activity and of idealism and philosophy not only with the maximum of ease but with permanent effect upon his character. the continuity of effort, the effects upon civilisation of ancient tradition, good and evil happenings and the interplay of varying cultural aspects of civilisation will be brought to his attention and the dry-as-dust information, dates and names will fall into the discard. all branches of human knowledge could, in this way, become alive and reach a new level of constructive usefulness. there is already a definite tendency in this direction and it is good and sou

n. certain basic ideals, emerging out of the current ideologies, are beginning to make their impact upon public consciousness. these ideals in themselves are essentially human reactions to divine ideas; they are consequently not entirely free from error and are necessarily coloured by the calibre of the minds which are formulating them; they are inevitably conditioned by past history, by national tradition and by racial trends of thought. there is, nevertheless, a curious uniformity about them, even when expressed by the followers of widely diverging world idealism. if we are properly to understand these ideas and are to lay a right foundation, it would be of value perhaps if we discussed some of these universal attitudes and considered what they indicate in the light of the present world

ew education, these four basic recognitions will be inculcated and taught to every child in school and college. they will thus govern and develop the new form of family unit which must inevitably come into existence. the family group (like all else in human affairs) has shared in the general separativeness, selfishness and individual, isolated exclusiveness, based on class distinctions, inherited tradition, racial attitudes and national custom. families (under any category and bracket) present a united front to the world; parents defend their own children and position and situation, right or wrong; family pride, tradition, pedigree are overemphasised, leading to the different barriers which today separate man from man, family from family and group from group. the grip of the past upon fami

produce certain automatic and inherent changes. this is a point which must be grasped by esotericists. c. the widespread promiscuity of the sexes, and the rule in many countries which entitles a man to possess many wives (which is an insult to the woman, will eventually and inevitably cease. it is, in the last analysis, a form of legalised prostitution, and the fact that it has the endorsement of tradition and centuries of practice does not mitigate this position which i take. through this lack of regulation and of essential rhythm, the natural consequences have occurred, and millions of souls have been brought into incarnation who were never intended at this time to incarnate and achieve exoteric manifestation. this fact is largely responsible for much of the present economic distress and

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

hierarchy and by the ashramic groups affects the personal lives of disciples and their efforts at accepting training; with the proposed changes and with the results of the outer ashramic work they must fall in line and they must accept the changing curriculum. forget not that disciples in this particular period have to make adjustments which are not easy. they have been taught in terms of the old tradition, perpetuated and summarised by the theosophical, rosicrucian and other occult groups; they have had, since 1900, to accept and work with the newer modes of training and the changing forms of teaching applied by the masters who take- 46- discipleship in the new age- volume ii copyright 1998 lucis trust pupils. this has created temporary difficulties which will not be present when the newe

please, my brother, to be individually outgoing towards the people you meet and with whom life and circumstance bring you into association. break loose hard though it may be from the thoughtforms which so powerfully condition you, based frequently upon an inferiority complex; refuse to permit the factors which so powerfully condition the trained, cultured person and the man who is the product of tradition, of good heritage and generations of civilised forbears to control you. your work with children has also tended to set you apart and make you the victim of an enforced loneliness. you could ever be free and magnetic with them but they intruded not upon the entrenched and enforced fortress of your being. you must now fit yourself to teach adults in your next incarnation, and this will nec

plan and this means quiet reflection within yourself, not reading books or subjecting yourself to deep meditation; it means the breaking down of ancient prejudices and preconceived ideas, so that that which is new and totally different to what you have surmised or thought can enter into your thinking and condition your future. unless you can do this (and it is not easy for you to break loose from tradition and background) crystallisation is apt to set in, and that is something which i know you fear and which need not happen. the great preventive to any growing hardness or rigidity of perception is love, and the great lesson for all disciples is to love more and more until the day be with us. i am not being very definite and specific with you, my brother. you need it not, for you are an exp

after phase of thought. the lesson of detachment in relation to one's possible emotional attachments is hard to learn, but a disciple must have mastered much of it, prior to entering the ashram. when he does this, the inference is that detachment is now one of his established processes. however, the process of abstracting one's mind from all imposed thoughtforms imposed by one's background, one's tradition and one's social group is a very difficult and subtle undertaking. it must definitely be learned, prior to mastering the science of thoughtform building. the disciple has to stand free from mental impression and mental concepts before he can successfully create under direction of the ashram. when the law of abstraction is wielded consciously by you from within the ashram, you will discov

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

time aware of process. it has for the first time chosen intelligently to observe what is going on and to relate it to experience and to environment. this in itself indicates a stage of true and much to be desired development. reasoning, analysis and the presentation of differing viewpoints are going on in every country on a large scale with varying results, based on differences of temperament, of tradition, of development and of training. this stage of death and of birth (for the two are proceeding simultaneously) can be easily grasped by the esotericist as he studies the world war in its two distinctive periods: 1914 to 1918, and 1939 until 1942. the first stage (if you could see the situation as it truly is) was most definitely the death stage; the second stage, in which we now find ours

and a new order planned and determined and- 86- the externalisation of the hierarchy copyright 1998 lucis trust foreseen. this has been brought about through cruelty very often, by a willingness to compromise and to change or lower the original ideal. this, in its turn, is brought about by the activity of the proletariat with its inability to govern, its desire to retaliate, and its ignorance of tradition and of inherited procedures. a most interesting experiment is, therefore, working out in these three groups of interrelated elements and differing national ideals. the u.s.s.r. will eventually place its emphasis and direct its major interest upon asia, bringing about great changes on that continent, as far as the pacific the other, great britain, through its successful demonstration of t

he outstanding human beings in all lands as well as by groups which are actively working in every country for their own ends or as is more often the case under the influence of some group ideal or wisdom plus personal ambition, personal will-to-power and personal aggrandisement. we call these people dictators, demagogues, inspired leaders, or just and wise men, according to our peculiar ideology, tradition, attitudes to our fellowmen and our particular political, economic and religious training. but all these leaders are simply human beings and like other men idealistic, mistaken, lovers of their country, egoists, impressionable, foolish, cunning, powerful, focussed on some goal or ambition, with clear vision and at the same time myopic reactions, cruel or wise as the case may be but, in t

orities, its vile distinctions and separative barriers between rich and poor, between the oriental and the occidental, and between the castes and classes which are found in every land without any exception. 3. the dangers incident to the necessary adjustments between the nations. any adjustment made- 243- the externalisation of the hierarchy copyright 1998 lucis trust upon the basis of historical tradition or ancient boundaries will only serve to plunge the world again into war. these adjustments must be carried out on the basis of humanity itself; the will of free peoples must be the determining factor and not the will of technical, political experts, or of some ruling class or group. in the world which is coming, the human equation will take a predominant position; human beings will dete

gifts of the soil, the intellectual heritage of the nations, belong to the whole of mankind and to no one nation exclusively. no nation liveth unto itself, any more than any individual can happily so live; the nation or individual who attempts so to do must inevitably perish off the face of the earth. all nations have made this selfish attempt, as history, ancient and modern, goes to prove. their tradition, their resources, their national genius, their past history, their mineral and agricultural products, their strategic position on the planet, have been used in past centuries for the benefit of the nation claiming them; they have been exploited for the increase of the power of that nation at the expense of the suffering of others. this is the sin which germany is today committing, aided

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

und. 2. through the emphasis laid in masonry upon the lost word, thus subtly drawing the attention of humanity to the o.m, the sound of the second aspect, the soul. 3. through the growing emphasis laid by the many occult groups throughout the world upon the use of the o.m, its frequent use by these groups in public, and by those intent upon meditation. the soundest approach is that of the masonic tradition, because it deals primarily with the world of meaning and with a phase of the esoteric teaching. the use of the amen in the ritual of the christian church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the almighty for protection, or for the sup

rds and sounds have failed. it is not a triple sound as is the a.u.m, but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. this lost word, symbolic of the loss in the three worlds (typified by the degrees of the blue lodges in masonry) must be recovered and is in process of discovery today. the mystics have sought after it; the masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession. 3. the sound is the sole expression of the ineffable name, the secret appellation of the one in whom we live and move and have our being, and who is known to the great white lodge through this name. remember always that name and form are synonymous terms in the occult teaching, and these two words

g and directing the- 213- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust affairs of humanity as far as innate freewill permitted. on a higher turn of the spiral, this again will happen. the masters will walk openly among men. secondly, the hierarchy will then restore the ancient mysteries, the ancient landmarks so earnestly preserved by the masonic tradition and which have been securely embalmed in the masonic ritual, awaiting the day of resurrection. these ancient mysteries were originally given to humanity by the hierarchy, and were in their turn received by the hierarchy from the great white lodge on sirius. they contain the clue to the evolutionary process, hidden in numbers and in words; they veil the secret of man's origin and destiny

ess; these groups receive all those who choose the fourth path, and train them in the mode of existence and the type of livingness which is found on sirius. this will make it plain to you that the least developed of the sirian lives are from our standpoint all of them initiates of very high degree. masonry is, therefore, connected in a peculiar way with the fourth path. down the ages, the masonic tradition has been preserved, changing its nomenclature from time to time, reinterpreting its words of power, and consequently getting further and further removed from its original beauty and intent. the time has now come, under cyclic law and in preparation for the new age, for certain changes to be worked by masons with spiritual understanding. the present jewish colouring of masonry is complete

qualities, and who could therefore step down the teaching that the world saviour came to give, and translate into human equivalents as much of the divine inspiration as was possible. many of them have been forgotten even if their work was successful. others have been resolved into myths by the thoughtform-making faculty of man but their work is still thereby remembered, and to this, monuments and tradition constantly testify; greater sons of god possessed a potency and a love of humanity which, even at the close of many centuries, evokes the attention of mankind and conditions even yet the reactions of millions of people. vyasa the original vyasa, who was the great individuality evoked by the invocation of the early animal-men is still more than just a name, even though he has passed out o

ALICE BAILEY THE LABOURS OF HERCULES

express the glory of the soul was his mission. the twelve great labors that were to set the seal of accomplishment upon his life, and which would indicate his right to join the great group of immortals, were outlined to him and he entered upon the way. we are told that in his person he symbolized the fixed cross in the heavens, formed by the four constellations taurus, leo, scorpio and aquarius. tradition tells us that he was physically bullnecked, as well as psychologically stubborn and ready to attack any problem and to rush blindly into any undertaking. nothing could turn him from his purpose, and we shall see when we study the labors that he rushed headlong into them. nothing deterred him, nothing frightened him, and one-pointedly he went his way. the ancient motto that has governed t

but sometimes under the illusion and glamor of the lower self. the duality which is emphasized in gemini rims through a large number of the mythological stories. we meet the same brothers again in romulus and remus, for instance, and in cain and abel, one brother dying and the other living. we meet the astrological symbol for gemini in the two pillars of masonry, and many believe that the masonic tradition could, if we had the power to do so, be traced back to that period, antedating the taurian age, when the sun was in gemini, and to that great cycle in which the lemurian race, the first strictly human race, came into being; where the mind aspect began to emerge, and the duality of mankind became a fact in nature. the lemurian race was the third race; and this labor that hercules symbolic

race was the third race; and this labor that hercules symbolically, undertook, is the third labor. the search upon which he was engaged was for the soul, and this has ever been the unrecognized search of the human being [66] until the time comes when he knows himself to be hercules and starts to concentrate upon the search for the golden apples of instruction and wisdom. so we have in the masonic tradition the search of the human family typified, the search for light, the search for unity, the search for divinity. and so the two pillars, boaz and jachin, stand as the emblems of that duality. in china, castor and pollux are spoken of as the two "gods of the door" showing the tremendous power that the god of matter can assume, and also the potency of divinity. gemini is predominantly the sig

cient zodiac in india, dated about 400- 51- the labours of hercules b.c, the sign is represented again by a beetle. the chinese called this sign "the red bird, for red is the symbol of desire, and the bird is the symbol of that flashing forth into incarnation and of appearance in time and space. the bird appears quite frequently in the zodiac and mythological stories, hamsa, the bird of the hindu tradition "the bird out of time and space, stands equally for the manifestation of god and of man. out of the darkness flashes the bird and flies across the horizon in the light of the day, disappearing again into the darkness. our word "goose, comes from the same sanskrit root, through the icelandic, and when we say "what a goose you are, we are really making a most esoteric affirmation; we are s

hercules esotericists hold the belief that the human family, the fourth kingdom in nature, gradually came into being during the two thousand years, approximately, when our sun was in cancer. the thought of a mass of animals, of set boundaries within which these sheep or animals were confined, and the thought of a magnetic center of attraction, are symbolically portrayed for us also in the masonic tradition. in kircher's egyptian planisphere, argo is represented by two galleys (as we have two sheepfolds, whose prows are surmounted by rams' heads, and the stern of one of them ends in a fish's tail. note, therefore, how we have here held pictorially in front of us the consummation in capricorn, wherein the goat scales the mountain top. we also have the portrayal of that greater cycle which in

AN INTRO TO STUDY OF THE KABALAH

earliest teachers. considerable evidence may be adduced to show that its roots pass back to the hebrew rabbis who flourished at the time of the second temple about the year 515 b.c. of its existence before that time i know of no proofs. it has been suggested that the captivity of the jews in babylon led to the formation of this philosophy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, hence the name qblh from qbl to receive, and it became varied by the minds through which it filtered in its course; there is no proof that any part of it was written for centuries after. it has been kept curiously distinct both from the exoteric pentateuchal mosaic books, and from the ever-growing commentar

of progress, and achieve a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. the critical contention is that the old testament was deprived at some period of its religious philosophy, which was set apart for a privileged class; while the husk of strict law and tradition was alone offered for the acceptance of the people. the kernel of spiritual philosophy which is lacking in the old testament as a religious book may be the essential core of the kabalah; for these kabalistic dogmas are hebraic, and they are spiritual, and they are sublime in their grandeur; and the old testament read by their light becomes a volume worthy of thc acceptance of a nation. i

ANALYSIS OF THE 5 6 INITIATION

hood, only a few achieve it. still, fewer that reach adepthood are capable of maintaining it in a constant upward ascent. the vault take note that the forty squares show the ten in the four worlds or letters of the name, hwhy. so many who claim to understand the symbolism of the vault have never looked behind the veil and the blinds set forth by our more ancient fraters and sorors. the cut in the tradition of the ancients, blood must be shed. it symbolizes that our adepts now mix or pull their blood together as one. final close the one hundred and twenty is formulated, and the guardians are called forth. the holy scribe is asked to record all in his scrolls. the triangle of the supernals is formulated, and lvx signs close the whole with glory, the glory of light. all are at peace in hwche

ARADIA GOSPEL OF THE WITCHES

n kind for the decayed cabbage,much completer than the end of the german tale resembling it.chapter xiv. no footnotes)chapter xv. 27 this was a very peculiar characteristic of diana, who was involved in a similar manner. i havehere omitted much needless verbiage or reputation in the original ms. and also abbreviated whatfollows. 28 all of this indicates unmistakably, in several repects, a genuine tradition. in the hands of craftypriests this would prove a great aid to popularity. 29 i conjecture that this is wild poppy. the poppy was specially sacred to ceres, but also to thenight and its rites, and laverna was a nocturnal deity a play on the word paura, or fear. page 78 13 this appears from very early ages, as in roman times, to have been regarded as gifted withmagic properties, and was u

ls balls. theyare indeed far from being unknown in any of the great cities of the world. a few years ago a sundaynewspaper in an american city publshed a detailed account of them in the dance-houses of thetown, declaring that they were of very frequent occurrence, which was further verified to me by menfamiliar with them.a very important point to all who regard the finds or discoveries of ancient tradition as of importance,is that a deep and extensive study of the italian witch-traditions which i have collected, a compari-son of them one with the other, and of the whole with what resembles it in the writings of ovid andother mythologists, force the conviction (which i have often expressed, but not too frequently) thatthere are in these later records many very valuable and curious remains o

nd curious remains of ancient latin or etruscanlore, in all probability entire poems, tales, and invocations which have passed over from the ancienttongue. if this be true, and when it shall come to pass that scholars will read with interest what ishere given, then most assuredly there will be critical examination and verification of what is ancientin it, and it will be discovered what marvels of tradition still endure.that the witches even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accep

verned by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a scripture, and in this case it maybe admitted, almost without severe verification, that the evangel of the witches is really a very oldwork. thus it is often evident that where a tradition has been taken down from verbal delivery, theold woman repeats words or sentences by whole chapters which she does not fully understand, buthas heard and learned. these are to be verified by correlation or comparison with other tales andtexts. now considering all this most carefully and critically, or severely yet impartially, no one canresist the conviction that in the gospel of the wit

christ who was to save mankind. page 64 the supper of the witches, the cakes of meal, salt, and honey, in the form of crescent moons, areknown to every classical scholar. the moon or horn-shaped cakes are still common. i have eaten ofthem this very day, and though they are known all over the world, i believe they owe their fashion totradition.in the conjuration of the meal there is a very curious tradition introduced to the effect that the spigeor glittering grains of wheat from which spikes shoot like sun-rays, owe their brilliant likeness to aresemblance to the fire-fly, who comes to give the light. we have, i doubt not, in this a classic tradi-tion, but i cannot verify it. hereupon the vangelocites a common nursery-rhyme, which may also befound in a nursery-tale, yet which, like others

BALANONES TEMPLE OF SET FAQ

is a name given by a religion which found setian principles attractive and noble, and which honored the prince of darkness "satan" is a name given to the prince of darkness by christianity out of fear and revulsion. the christian satan is a twisted bastardization of the true prince of darkness "satanism" is a term used by many to describe the left hand path in the west. we are a proud part of the tradition of spiritual dissent, differing philosophically from the church of satan. their take on the left hand path is the immanent path wherein godhood is achieved by the worship of the carnal ego with no possibility of personal immortality save in some vague connection to the organic stream. we are followers of the transcendental path, wherein person immortality is achievable by a strengthening

nism" will become irrelevant. more discussion concerning the temple of set and satanism can be found in the ref document. you may also be interested in essays concerning the prince of darkness provided by balanone (http//www.bigfoot.com/ balanone/pod.html) and "concerning our patron" by high priest don webb (http//www.bigfoot.com/ balanone/patron.html. 2.4 left hand path the left hand path is the tradition of spiritual dissent. it is a process of using the ideas and actions of the seeker to create or realize an immortal, individual, potent, and powerful essence that will survive death. the left hand path is the quest for personal immortality, won by hard effort without grace of gods, even of our role model, set. 2.5 metaphysics this section is found only in the ref document. 2.6 dogma vs d

BEHOLDERS OF NIGHT

es. the luciferic linage is traced back to the fallen angels of ancient lore, whom tasted from the shadow garden and the pleasures of both the spirit and flesh. that the watchers and fallen ones, led by azazel[1] lucifer, called later iblis, understood the immortality of the psyche is between the path of the not-seen, the shadow and darkness which cultivates the black flame itself. the witchcraft tradition was explored in essence by the practitioners of yatuk dinoih[2, or persian witchcraft of which emerged from the sorcerous shadow-god ahriman, the darkness which would create flesh. ahriman is a pitch-black representative of the hidden and the secret, from which the profane should not see. ahriman and its female counterpart, az[3, are the early fountainheads of the gnosis of the sabbat or

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

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

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

ty of information, in order to understand better this deity and his importance in tibet, i will explore tsiu marpo through four venues representative of his influential role: his origin story and its connection with tibetan cultural history, his iconography and its representation of tibetan expressions of violence, his involvement in apotropaic ritual, and his importance within the tibetan oracle tradition. this last venue of exploration will pull from all previous venues in order to elaborate on the oracle tradition as a dynamic outlet, through which the ritual program of the deity is enacted for a social service, and which utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. through this detailed examination of one tibetan protector

hese issues will be explored further in this study as well as in the conclusion. 2 bentor (1996, p. xix) makes a similar observation about ritual "the great majority of studies on tibetan buddhism focus on scholastic and philosophical aspects. yet, the greatest tibetan intellectuals today, as in the past, engage themselves not only in buddhist philosophy, but in ritual performances as well if the tradition itself does not divide philosophy from ritual, there is no justification for the fact that ritual is so often belittled or ignored by scholars of tibetan buddhism" 1 that. in order to have a fuller understanding of buddhism and its practice in tibet, an exploration of its deities and their involvement in ritual is necessary. though research has been minimal, there nonetheless exist a num

f the organization and structure of these ritual texts will yield rich information on the process and function of tibetan ritual and on the central role of protector deities within this process. this section will conclude with a speculative exploration of such texts as fields for monastic and lay intersection within the tibetan religious sphere. the fifth and final chapter will analyze the oracle tradition in tibet and tsiu marpo s connection with it. tibetan oracles are individuals who act as vessels for a protector deity and thus are divinely possessed. in their possessed state of trance, oracles provide communal advice 9 see bentor 1996, p. xxi. 7 through the power of clairvoyance. historically important oracle lineages, such as the nechung (gnas chung) oracle of the dalai lamas, were e

as the nechung (gnas chung) oracle of the dalai lamas, were even regularly consulted concerning nation-wide political matters. as there was once a tsiu marpo oracle, a final examination of tibetan oracles is important in order to uncover the full range of ritual practice and interpretation surrounding this deity. this last chapter will then pull from all previous chapters to elucidate the oracle tradition as a dynamic outlet through which the ritual program of the deity is enacted for a social service and that utilizes iconographically significant ritual implements to submerge the service within a realm of sacrality. this section will end with a comparative examination of another protector deity named pehar. pehar is of equal importance and popularity to tsiu marpo and shares a connection

s, humans too have a specific role in existence. in this complex scheme of realms and deities, overlaid with buddhist cosmology and divinity, humans are also categorized by systems concerning their bodies and souls. these systems likewise are an admixture of indigenous and buddhist beliefs that complement and, at times, contradict each other. tibetans hold a belief in multiple bodies and souls, a tradition that is apparently pre-buddhist. there are two major bodies within the tibetan system: the coarse and subtle bodies. the coarse body is simply the physical body, through which we encounter the world on a daily basis. the subtle body, as its name implies, is hidden metaphysically beneath the gross physical shell. as a buddhist concept, the subtle body is tantric and yogic in origin and is

BLACK SERPENT1

d there was no one left to speak out for me" may the spirit of leviathan be with you all in these dark times. http//www.theisticsatanism.com 16 finding the right group by m. delaney (hp) editor s note: the word sect is used in this article because it was written by a demonolator. however it is used interchangeably with group and the advice herein is good advice for finding a group regardless your tradition. many variables go into the decision whether or not to seek a sect. the first consideration is you. you must know why you want to join a sect and what you expect to gain from the experience. sects resemble nothing like the mysterious satanic cults you might see on tv or in the movies. so if you are really seeking something straight from your favorite horror film, you probably won t find

s are screened. does the group have legal clergy? legal clergy in traditional demonolatry is a plus for any sect because it means the people who are leading the group have experience running a group, have some leaderships skills, and can properly guide and teach as necessary. does the group offer training? this is important for people who are just starting out on their path. if you are new to the tradition a sect that offers training is a big plus and it means they are open to members who have just converted to the tradition. once you find the group that seems to fit your needs in a sect, then it is time to make contact. for e-mail contact, your initial e-mail should look something like this and can include any question you have about things you were not able to get from the ad or web page

BLACK WITCHCRAFT

harris and family 'skir' meaning "left hand" or "sinister. the circle within luciferian witchcraft represents the very binding space of the sorcerers body, both of spirit/celestial and flesh/infernal. it is the symbol of both the sun and the moon, the sphere which begets strength and the very focus of the magician. adamu forbidden sexual magick by michael w. ford the ritual tools within the black tradition are as various as the witches themselves. some create fetish servitors, embodied and often created demonic familiars bound to objects, created from animal remains, blood or sexual fluids to form a visualized shade which holds significance to the sorcerer himself. some create dolls and others use little or no exterior tools or implements. what holds tradition among such adepts is the comm

his; the reality of witchcraft as a luciferian gnosis cannot be denied. the great work in reference to set is for the magician to seek divinity, that is awareness, individuality and personal power. by believing in yourself rather than something higher than you (the only higher angelick or demonic being is you, the luciferic angel or holy guardian angel) you become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small s

diment of the luciferian path itself, he is the son of satan and lilith, the dark essence which is deeply connected with eve, the wife of adam. cain is not only the patron father of witches, also the symbol of the initiate upon the antinomian path. nathaniel harris, an hereditary british witch, whose long involvement in various magical circles and authorship of grimoires not only within the black tradition, but also that of the traditional witcha path, is bold enough to present ideas of our spiritual lineage found in the dreaming minds of the cunning brothers and sisters. the symbolic mark of initiation, which aleister crowley termed the mark of the beast of the apocalypse in the book of thoth, has brought different interpretations of its form, but the function itself is clear. this mark

BLAVATSKY H P ANTHROPOGENESIS

f brahma[[vol. 2, page] 7 hyperboreas and lemuria. ii. the "hyperborean" will be the name chosen for the second continent, the land which stretched out its promontories southward and westward from the north pole to receive the second race, and comprised the whole of what is now known as northern asia. such was the name given by the oldest greeks to the far-off and mysterious region, whither their tradition made apollo the "hyperborean" travel every year. astronomically, apollo is of course the sun, who, abandoning his hellenic sanctuaries, loved to visit annually his far-away country, where the sun was said never to set for one half of the year[[eggus gar nuktos te kai ematos eisi keleuthoi, says a verse in the odyssey (x. 86. but historically, or better, perhaps, ethnologically and geolog

the naturalists as to the duration of geological periods, but rather in their perfect accord on one point, for a wonder, and this a very important one. they all agree that during "the miocene age- whether one or ten million years ago- greenland and even spitzbergen, the remnants of our second or hyperborean continent "had almost a tropical climate" now the pre-homeric greeks had preserved a vivid tradition of this "land of the eternal sun" whither their apollo journeyed yearly "during the miocene age, greenland (in n. lat. 70 degrees) developed an abundance of trees, such as the yew, the redwood, the sequoia, allied to the californian species, beeches, planes, willows, oaks, poplars and walnuts, as well as a magnolia and a zamia" says science; in short greenland had southern plants unknown

them of it? in[[vol. 2, page] 12 the secret doctrine. their day, and for ages previously, greenland must certainly have been already covered with perpetual snows, with neverthawing ice, just as it is now. everything tends to show that the land of the short nights and the long days was norway or scandinavia, beyond which was the blessed land of eternal light and summer; and to know of this, their tradition must have descended to the greeks from some people more ancient than themselves, who were acquainted with those climatic details of which the greeks themselves could know nothing. even in our day, science suspects beyond the polar seas, at the very circle of the arctic pole, the existence of a sea which never freezes and a continent which is ever green. the archaic teachings, and likewis

les in one or another mode of expression (from a modern kabalistic ms* athenaeus shows that the first letter of satan's name was represented in days of old by an arc and crescent; and some roman catholics, good and kind men, would persuade the public that it is in honour of lucifer's crescent-like horns that mussulmen[[footnote continued on next page[[vol. 2, page] 32 the secret doctrine. archaic tradition, which states that venus changes simultaneously (geologically) with the earth; that whatever takes place on the one takes place on the other; and that many and great were their common changes- it is for these reasons that st. augustine repeats it, applying the several changes of configuration, colour, and even of the orbital paths, to that theologically-woven character of venus-lucifer

e again we are deliberately and recklessly facing a new difficulty. we shall be told that our statement is contradicted by science, in the person of a man regarded as a great authority (in the west) upon all subjects of sanskrit literature- professor albrecht weber, of berlin. this, to our great regret, cannot be helped; and we are ready to maintain what is now stated. asuramaya, to whom the epic tradition points as the earliest astronomer in aryavarta, one to whom "the[[footnote(s* sesha, who is also ananta, the infinite, and the "cycle of eternity" in esotericism, is credited with having given his astronomical knowledge to garga, the oldest astronomer of india, who propitiated him, and forthwith knew all about the planets and how to read omens[[vol. 2, page] 50 the secret doctrine. sun-g

BLAVATSKY H P COSMOGENESIS

ofs based on reason and testimony, and inculcated their doctrines so firmly that no man could now raise a doubt in his majesty even if mountains were to crumble to dust, or the heavens were to tear asunder" this work "was kept secret, and was not published till the reign of jahangir (ain i akbari, translated by dr. blochmann, p. 104, note* karakorum mountains, western tibet* according to the same tradition the now desolate regions of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy cities. at present, hardly a few verdant oases relieve its dead solitude. one such, sprung on the sepulchre of a vast city swallowed by and buried under the sandy soil of the desert, belongs to no one, but is often visited by m

of the waterless land of tarim- a true wilderness in the heart of turkestan- were in the days of old covered with flourishing and wealthy cities. at present, hardly a few verdant oases relieve its dead solitude. one such, sprung on the sepulchre of a vast city swallowed by and buried under the sandy soil of the desert, belongs to no one, but is often visited by mongolians and buddhists. the same tradition speaks of immense subterranean abodes, of large corridors filled with tiles and cylinders. it may be an idle rumour, and it may be an actual fact[[vol. 1, page] xxv introductory. the reader rejects the truthfulness of the reports, let him pause and reflect over the following well known facts. the collective researches of the orientalists, and especially the labours of late years of the s

year 163 b.c, not earlier, as we see. during the four centuries and a half that preceded this earliest of the commentators there was ample time to veil the true lao-tse doctrine from all but his initiated priests. the japanese, among whom are now to be found the most learned of the priests and followers of lao-tse, simply laugh at the blunders and hypotheses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves

if one turns to the ancient literature of the semitic religions, to the chaldean scriptures, the elder sister and instructress, if not the fountain-head of the mosaic bible, the basis and starting-point of christianity, what do the scholars find? to perpetuate the memory of the ancient religions of babylon; to record the vast cycle of astronomical observations of the chaldean magi; to justify the tradition of their splendid and eminently occult literature, what now remains- only a few fragments, said to be by berosus. these, however, are almost valueless, even as a clue to the character of what has disappeared. for they passed through the hands of his reverence the bishop of caesarea- that self-constituted censor and editor of the sacred records of other men's religions- and they doubtless

r, in the words of professor max muller, rejoicing only in 3,567,180 letters. notwithstanding, then, these "325 volumes (in reality there are 333, kanjur comprising 108, and tanjur 225 volumes "the translators, instead of supplying us with correct versions, have interwoven them with their own commentaries, for the purpose of justifying the dogmas of their several schools* moreover "according to a tradition preserved by the buddhist schools, both of the south and of the north, the sacred buddhist canon comprised originally 80,000 or 84,000 tracts, but most of them were lost, so that there remained but 6,000" the professor tells his audiences "lost" as usual for europeans. but who can be quite sure that they are likewise lost for buddhists and brahmins? considering the sacredness for the bud

BLUE EQUINOX

thology, as teaching correspondences: books of fairy tales generally oriental classics generally sufi poetry generally greek and latin classics generally scandinavian and teutonic sagas generally celtic folk-lore generally. this course is of general value to the beginner. while it is not to be taken, in all cases, too seriously, it will give him a general familiarity with the mystical and magical tradition, create a deep interest in the subject, and suggest many helpful lines of thought. it has been impossible to do more, in this list, than to suggest a fairly comprehensive course of reading. curriculum of a.a. 27 course ii the basis of our whole work is the book of the law. it is essential for every probationer to study this book and those which are directly connected with it, as commenta

eal, which of course will not in any way resemble any of the objects which are its incarnations. it is with this in view that the verse tells us that the soul must be united to the silent speaker. the words .silent speaker. may be considered as a hieroglyph of the same character as logos, ynda or the ineffable name. 12. for then the soul will hear and will remember. the word .hear. alludes to the tradition that hearing is the organ of spirit, just as seeing is that of fire. the word .remember. might be explained as .will attain to memory. memory is the link between the atoms of consciousness, for each successive consciousness of man is a single phenomenon, and has no connection with any other. a looking-glass knows nothing of the different people that look into it. it only reflects one at

in buddhism about the voluntary undertaking of incarnations in order to help mankind. and of course the talk about .nirvanic bliss. is misleading when one reflects that this quality of bliss or ananda arising with the first jhana, has already disappeared, never to return, in the second. the whole question of nibbana is hopelessly entangled with moonshine metaphysic and misinterpretation and false tradition. it must be remembered that nibbana is merely the pali, the vulgar dialect, for the sanskrit nirvana, and that nirvana is a state characterizing moksha, which is the liberation resulting from nirvikalpa- samadhi. but then mokhsa is defined by the hindus as unity with parabrahman; and parabrahman is without quantity or quality, not subject to change in any way, altogether beyond manvantar

BOOK OF JASHAR

them, and glory and honour will return to the holy. 50.2] and on the day of trouble, calamity will be heaped up over the sinners, but the righteous will conquer in the name of the lord of spirits and he will show this to others so that they might repent and abandon the works of their hanbewelcome to the first* web site that offers a full english version of the jashar apocryphon. from the ancient tradition of retelling the creation stories which appear in the bible, this short idiosyncratic document may still be worthy of some interest today. a longer commentary and a shorter apology are also included here *the internet now includes other sites on this rich literary tradition [1 [2, and readers who seek the best current scholarship are urged to consult them (the version here is based on ea

his parents were lamech and zillah, and his sister was naamah. but chapter 4 of genesis lists naamah at the end of an eight-generation genealogical sequence that is almost the same as the sequence that ends at noah in chapter 5 of genesis. for example, genesis 5 also lists lamech as the name of noah's father. it is natural to see some link between naamah and noah, and there has been a rabbinical tradition that identifies naamah as noah's wife. in this story, however, tubal-cain is identified as noah's husband, rather than as naamah's brother. thus, from the biblical perspective, noah in this story seems to be a mixture of noah the son of lamech (from genesis 5, noah the daughter of zelophehad (from numbers 26, and naamah the daughter of lamech and zillah (from genesis 4. once we have rema

nd posterity of all humanity, abram is blessed with a new name, but it is a name that implicitly reaffirms the existence of divisions between nations. the unspoken answer to abram's question is evidently that national identities are cultural, not genetic, and so the patriarchs are the founding fathers of separate cultural traditions. each national or religious group can retain a distinct cultural tradition, even though its individual members may have ancestors and cousins in many other nations, because each nation has its own educational system in which the children learn the nation's traditions, as god has commanded. on the other hand, as abram has recognized, national cultures can also be mixed together, through the movement of people across national and religious boundaries, through int

BOOK OF DOOM

cessible to all who are ready, willing, and worthy. 1.4. therefore they create a book that contains the keys to all their power, science, knowledge, and wisdom. 1.5. the name of this book is the book of doom. 1.6. this is so because this book means doom to servitude, mediocrity, and weakness. 1.7. the book of doom has been available for mankind as long as they roamed this planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the

BOOK OF PLEASURE

science, as having reading to the present, their symbolism is chaotic and meaningless. not knowing the early rendering, they succeed in projecting their own meagreness by this confusion, as explaining the ancient symbols. children are more wise. this conglomeration of antiquity decayed, collected with the disease of greed-is surely the chance for charity? forgetting trumpery ideas, learn the best tradition by seeing you own functions and the modern unbiassed. some praise the belief in a moral doctrinal code, which they naturally and continually transgress, and never obtain their purpose. given the right nature, they succeed fairly in the book of pleasure (self love) get any book for free on: www.abika.com 6 their own governing, and are those most healthy, sane and self-pleased. it may be c

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

twenty years active participation in the craft, and nearly twice that in the occult generally. by the time you have finished this training (presuming that you take it seriously, you will be the equivalent of the third degree, in gardnerian or similar. from there you can then, as i have said, go on to other perhaps more specific training if you wish, in the sense of being tailored to a particular tradition. but from this present work you can get all of the basics and build from an excellent foundation. this is a workbook. it is something you must work through. consequently, rather than chapters, i have divided it into lessons. at the end of each lesson you will find workbook exercises. at the end of the book in appendix b you will find examination questions for each lesson. read through ea

ime to go back and dip into it as a refresher. this book is based on the very successful seax-wica seminary course that was enj oyed by over a thousand students worldwide. from that experience i know that the formula works, and works well. i would hasten to add that while based on that course, this\ present work is not the same course. the seax-wica course was designed specifically for\ the saxon tradition; this is not. there is some duplication of the more general craft material, yes, but not enough that a prior student of the seminary course could not also enjoy this book. so, if you are a serious student of witchcraft, or wicca, either as a would-be practitioner or as one purely academically interested, then i welcome you. i hope you get as much out of this material as did my previous s

it took five more years for him to persuade the coven to let him do the factual treatment. complementing witchcraft today, his third book was published in 1959, titled the meaning of witchcraft. from his lifetime study of religion and magick, gardner felt that what he found as the remains of witchcraft was incomplete and, in places, inaccurate. for millenia the old religion had been a purely oral tradition. it was not until the persecutions, with the separating of covens and the resultant loss of intercommunication, that anything was put into writing. at that time, when the witches were having to meet in the shadows, the rituals were finally written down in what became known as the book of shadows. the book was then copied and recopied as it passed, over the years, from coven leader to cov

and's complete book of witchcraft 11. as american witches, we are not threatened by debates on the history of the craft, the origins of various terms, the legitimacy of various aspects of different traditions. we are concerned with our present and our future. 12. we do not accept the concept of absolute evil, nor do we worship any entity known as "satan" or "the devil, as defined by the christian tradition. we do not seek power through the suffering of others, nor accept that personal benefit can be derived only by denial to another. 13. we believe that we should seek within nature that which is contributory to our health and well-being. the power within there are many people who seem, very obviously, to have some sort of "psychic power (for want of a better term. they are the sort who kno

lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the goddess has masculine as well as feminine. i will examine this in more detail in a later lesson. what names you use for your deities is a matter of personal preference. in saxon witchcraft the name woden is given to the god; in gardnerian the latin term cernunnos is used; in scottish, devla. each tradition has its own name. but names are only labels; they are only a means of identifying. you should identify, then, using a name with which you can feel completely comfortable. for, after all, religion is a most personal thing, at the core, and to be of real purpose should therefore be related to on the most personal level possible. even if you join an established tradition this is still valid

CASE PAUL F THE BOOK OF TOKENS

ery early age, due to his recall of past lives as a qabalistic initiate and adept his mission: to translate, enlarge and extend hitherto secret techniques of tarot and qabalah (esoteric teachings of the ageless wisdom) into terms understandable to and usable by the modern mind; to assure that this and coming generations would have available the timeless methods of initiation in the western occult tradition which leads to spiritual and psychological integration, unfoldment and illumination. paul foster case came into incarnation in order to fill a great spiritual need for the modern world. his unique and effective contribution to the spiritual path of return being completed, he withdrew from his physical vehicle on march 2, 1954. it is our profound privilege and grave responsibility to carr

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

t [insert pic p007 'merlin, give me the strength to carry on' i found this prayer not in some medieval book or carved on the wall of an ancient castle but written in ballpoint pen on a page torn from a diary and left- along with scores of similar pleas- on an ancient pile of stones in the forest of broceliande in brittany. archaeologists say that this is the grave of a neolithic hunter, but local tradition says that in this forest dwelled vivien, the lady of the lake of arthurian legend, and that here, having seduced merlin in order to learn his secrets, she ensnared him with his own spells. the stone pile is known as merlin's tomb, and each year hundreds visit the site to thank the wizard or to ask for his aid. when i visited the tomb, prayers- written on scraps of paper or card- were squ

forms of witchcraft) both derive their names from the anglo-saxon words for wisdom 'witch' is from the old english word wita, meaning 'wise' and the wicca were the wise ones. witchcraft is said to be the oldest religion in the world. it is the indigenous shamanistic religion of europe that has, in spite of ferocious persecution from the fifteenth to the seventeenth centuries, survived in the folk tradition of many lands and through families who seite 2 wicca01.txt kept alive the old beliefs and worship of the earth and the moon mother. not so many centuries ago, our ancestors burned yule logs at christmas as a symbolic gesture to bring light and warmth back to the world on the mid-winter solstice at the darkest time. they danced around the maypole on may morning, the beginning of the old c

ul outcome of a hunt and would carry these energies into the everyday world. offerings were made to the mistress of the herds and later to the horned god, who was depicted wearing horns or antlers to display his sovereignty over the herds. animal bones would be buried so that they, like humankind, would enjoy rebirth from the earth mother's womb. where hunter-gatherers today continue the unbroken tradition that stretches back thousands of years- for example, among the lapps in the far north of scandinavia and the inuits- these rites continue, led by a shaman, or magick man, who negotiates with the mistress of the herds or fish in a trance for the release of the animals. one of the earliest recorded examples of shamanism is the dancing sorcerer. painted in black on the cave walls of les tro

ial magick very successfully, but many do follow the less formal folk magick, linked to the land and the seasons, that was practised by our ancestors in their homes. for this reason, some call themselves hedge-witches, from the times when a hedge, often of hawthorn, bounded the witch's home, and it is sometimes said that they are walking on the hedge between two worlds. such a witch may be in the tradition of the village wise women who knew about herbs and about the cycles of nature and used the implements of their kitchens rather than ceremonial tools. she may also be gifted in divination, in spell-casting and in astral projection. usually a woman, but occasionally a man, the solitary witch practises eclectic magick drawn from a variety of traditions. in the further reading section on pag

own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but instead take it in turns to organise the meetings and rituals and take responsibility for any events. however, if you do want to follow a particular tradition. have a preliminary meeting in which you can plan for about six meetings ahead, deciding on the topics, the different venues and equipment you will need to buy. using a good almanac and moon diary, you can arrange to meet on the crescent moon some months to light candles and make wishes as well as on the full moon and on the major festivals. you may arrange a special evening also for hea

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

t600020q0&chunk.id=0&doc.view=print 7/14/2006 terms with the ultimate significance of one's place in the world" these "extrachurch orientations" long adds "have had great critical and creative power" often touching "deeper religious issues regarding the true situation of black communities"[5 "religion" then, not only pertains to the formal creeds, doctrines, and theologies of a church-based faith tradition but includes beliefs that are embedded in the ordinary experiences and the deeply held attitudes, values, and activities of members of a group or community. it may also include what david hall has called "lived religion" or the practice and "everyday thinking and doing of lay men and women" african american religion, according to this perspective, not only embodies ecclesial formations o

hat david hall has called "lived religion" or the practice and "everyday thinking and doing of lay men and women" african american religion, according to this perspective, not only embodies ecclesial formations of faith but also encompasses noninstitutionalized expressions and activities.[6] it is my belief that permutations of the supernatural in practices such as conjuring, the african american tradition of healing and harming, have been resignified as "religion" generally, however, observers have not viewed conjure and religion as elements of a single complex, choosing instead to retain the "magic-religion" dichotomy when looking at african american spirituality. perhaps one reason is that most interpreters set "christian" and "non- christian" traditions against each other, with little

best exemplified by the vast collection of supernatural charms, mystical experiences, spiritual formulae, and other raw materials collected in hoodoo.conjuration.witchcraft.rootwork\ 6\ collected by harry middleton hyatt in the 1930s and 1940s. there is also a voluminous secondary literature on african american supernaturalism that consists of monographs, articles, and ethnographies of black folk tradition in the united states dating from the early 1800s. there are no single academic studies, however, that deal directly with the relationship between magic and religion, the congruency of these phenomena in actual spiritual experience, and the shifting, fluid meanings that they have acquired in african american culture. the present text addresses these concerns. the sources i utilize are dra

ures in shared, communal recollections of the past. accordingly i have also relied on documents such as the federal writers f project slave narratives, compiled from interviews with former bondmen and their descendants in the united states after the turn of the twentieth century. other materials used as resources for black magic include oral "texts" such as those drawn from the black performative tradition, including folk music and the blues, whose contents have circulated for generations as valuable repositories of african american thought.[9] although this book opens with a fictional sequence situated among the gullah-speaking people of the sea islands, the book's focus is not on that territory, nor on any single region or population where african american supernatural traditions are fou

f/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 a network of anglo-american supernatural traditions. the simultaneous emergence of african-based supernaturalism (later identified as conjure and hoodoo) and black americans f embrace of christianity resulted in the reinforcement of magic and religion as convergent phenomena. chapters 3 and 4 examine the contours of african american folk tradition as exemplified in supernatural harming and healing practices. supernatural harming is usually called voodoo, which is also the name of an african-derived religion originating on the island of haiti. voodoo, as it is used in the american context, connotes an illicit form of spirituality, and many images have been used to bolster the notorious associations between it, racial blackness, and

CHRONOLOGIA RORISPERGIUS

mia. 1012: ben gabirol brings the works of plato to spain. 1013 1103 jacob ha-kohen's book of illumination aleph and angelic symbolism overlayed on the menorah 1016-1100 naropa 1018-c. 1079 michael psellus: on the hieratic art(alchemy theologised. 1020 d. meshullam ben kalonymos corresponded with the jews of babylon. rhineland mysticism. 1034 d. abu'l-hasan kharraqani. iranian sufi of the uwaysis tradition (whom suhrawardi claimed himself a spiritual heir to "i am amazed at those disciples who declare that they require this or that master. you are perfectly well aware that i have never been taught by any man. god was my guide, though i have the greatest respect for all the masters" 1034 to 1124- life of hasan-e sabbah, founder of the assassins of persia. member of the ismaili sect, hasan s

d his followers, who have been preaching against cathar heresy in southern france for about a decade, will adopt the (pre-existing) rule of saint augustine and thus evades fourth lateran's ban on creating new orders; they are permitted to create the order of preachers. 1217 st. francis founded at vezelay the 1st house of his order. 1217 1270 abd al-haqq ibn sab'in influential sufi in the hermetic tradition. 1219-1295 roger bacon. thought to have composed a basic hebrew grammar. among bacon's disciples, the franciscans william de la mara, gerard of huy, and henry of cossey also demonstrated a good command of the hebrew language and a familiarity with various rabbinic commentaries on the bible -jeremy cohen "the friars and the jews",1982. 1220 prose edda. 1221 d. najm ad-din al-kubra. sufi w

COLLIER IRENE CHINESE MYTHOLOGY

at hsi wang mu and xiwangmu are one and the same? or that kong fuzi is the same as confucius? since any particular transliteration system can go in and out of vogue, it is important to be aware that many possible spellings exist for chinese words. another difficulty is trying to separate chinese myth and chinese history. before the invention of writing, myths had been passed down through the oral tradition for thousands of years. many of these stories were originally based on actual historical events and people; however, mythical elements were soon interwoven into the tales. like many other groups of people, the chinese used myths to explain their history. to make the task of separating myth from history even more difficult, many history books were burned in 213 b.c. by qinshihuangdi [chin

nsistency found in the mythology. unlike the greeks, whose pantheon, or collection of gods and heroes, is well defined and frozen in time with the passing of their civilization, the chinese are still changing and evolving their mythology, just as their country s history also continues to evolve. today, television producers, moviemakers, animation artists, and computer game designers carry out the tradition of reinventing ancient myths to fit modern times. despite having many themes and variations throughout the centuries, most chinese myths contain one common central element: the survival of ordinary people against great odds, sometimes aided by the gods, sometimes punished or inhibited by them. the quest for food and shelter is an essential one, facing chinese people even today, as overpo

when he died? a: yes, even when people have a difficult life, they can be happy at the end of that life if they have accomplished something worthwhile. 21 expert commentary in his comparison of world mythologies, anthropologist roy willis writes about the death of panku: in many traditions, creation is brought about by sacrificial death. this story [of panku] resembles a vedic hymn of the indian tradition which tells how purusha, a primordial being, is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic

stories, people could learn from the mistakes of the past and remain humble. q: how was the gift of music different from the gifts of fire, food, and weapons? a: the gift of music spoke to a person s soul and emotional well-being. music went beyond the basic needs for survival, such as food, fire, and shelter. it uplifted the people s spirit and encouraged them to keep a literary history or oral tradition. chinese mythology 40 expert commentary the tortoise and yarrow have symbolic meaning in the story. in his work on cyclic world myths, professor robert shanmu chen of the university of british columbia writes: divination of the pa kua [eight-sided octagon] was accomplished through the use of the tortoise-shell and the arrangement of stalks of milfoil [also known as yarrow. the tortoise w

hang dynasty believed in ten suns. professor sarah allen of dartmouth college presents one explanation: when the zhou [a dynasty that ruled from 1027 221 b.c, who believed in one sun, conquered the shang, the myth lost its earlier meaning. people continued to believe in ten suns which rose in sequence from the branches of the mulberry [fusang] tree in outlying regions. in the central states, this tradition was known but the ten suns were confined to the mythical past by the story that one day all of them came out at once and nine were shot by archer yi.3 the sun god dijun plays only a small role in chinese mythology. professor anne birrell surmises [t]he myth of the flood and its control was more nearly relevant to the lives of the people than the less real myth of the unnatural phenomenon

COSIMANO CHARLES ELEMENTARY PSIONICS

l they usually end up making up weird terms and muddying things even more than they are. and when they try to add in quantum mechanics they only succeed in making themselves ridiculous as well as incomprehensible. you will remember how i explained the connection between the person and the witness gets there. it's like a little hunk of the etheric body is attached to it. the witness falls into the tradition of the magickal link and if we are accused of playing with electronic voodoo dolls, well, the charge is not far from the mark. when you get the link, in this case the photographs of uncle eustace, you acquire a functional representative of the energy field of the person. this puts you in touch with the person at the level of his energy field by making a connection with your own field. i'

ad. now you get to learn how to contact those who may not even be human! aren t you the lucky one? so, if you do any work along these lines, please please please consider it to be in the nature of a fun experiment and not go hog wild over any information you receive. take any contact with much salt and if you decide to form a new religion make sure it is a profitable one. there is a long standing tradition that humans are not the only life forms inhabiting the unseen realms; that among the various creatures to be found there are gods, devils, angels and assorted nature spirits that may disguise themselves as gods, devils and angels. there is also the long standing tradition that these beings like to play pranks on long suffering humans, particularly those who run into them without knowing

CULTUS SABBATI

d creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craft is a name for a nameless faith. it is a term used to describe an ongoing tradition of sorcerous wisdom, an initiatory path proceeding from both immediate vision and historical succession. in a historical sense, the sabbatic craft is usefully set against the background of both rural british folk-magic, the so called cunning-craft, and the learned practices of european high ritual magic. the medieval and early modern magical observances of cunning-men and wise women were

mines a world beyond the reach of the uninitiated. the teachings of the cunning-folk have come and gone for the most part from modern european culture, but here and there fragments of lore have been passed down to the present-day. in instances where the custodians of lore and ritual have been ardent students of the magical artes, the fragments have coalesced to establish streams of self-conscious tradition. where two or more of these streams conjoin a river is born, and it is from such a confluence that the present-day cultus of the so-called 'sabbatic craft tradition' emerges. cultus sabbati is a body of magical initiates who practise both solitary and collective rituals, whose lineal tradition/s descend, in both oral and textual forms, from surviving 19th century cunning-folk and ritual

lk, for it is the very nature of these things to change their form and manner. one must remember that rituals are ensouled with practise, that spirits as well as men and women pass on and teach the arte magical. as the generations pass, some lore remains constant, some does not- it changes, evolves and adapts according to time, need, and insight. in the last century the streams of custom and oral tradition have flourished in small circles of ritual observance, and in being passed from generation to generation, the simple teachings of rural magicians have grown, coalescing with their longevity to establish traditions with rites of initiation and formal induction. readers here are well -advised that the cultus sabbati and allied initiates of the tradition maintain a closed circle and accordi

ful to interpret this; it is a test! few pass beyond it. a defining feature of the cultus is its specialised use of the mythos of the medieval and early modern european witches' sabbath as the basis and idiom for its rituals and practices. this is not simply an indwelling of the past or human contrivance, but rather a spirit-taught reification of the sabbath's potent oneiric reality in an ongoing tradition of magical practice. the whole complex of imagery that is the witches' sabbath is esoterically understood as the atemporal reality of our ritual. when perceived anew through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritua

through praxis, dream and spiritmediumship, the myriad motifs of the sabbath yield new wisdom and serve as wholly apposite cyphers for the teachings of oneiric flight, atavistic transformation, wortcunning, divination, ritualisation, dual observance, spirit-worship, and so forth. sabbatic symbology has thus been utilised to encode and narrate the teachings accumulated and still developing in our tradition. dreaming and the mutual translation of dreamt ritual and ritual-as-dreamt form the basic rationale and context for our work. the active discourse between initiates and our spirit-patrons inspires and motivates this dreaming. this is demonstrably manifest in the magical artistry of individual initiates, whether through text, ritual performance, song, tapestry, craftsmanship, or image. wh

DARK GODS

th bound representative for the dark gods. perfume/incense sulphur. name to be vibrated. stone opal. nekalah: collective name for race of dark gods. name to be vibrated in manner similar to atazoth. ga wath am: vibration of this releases powerful energies. a key (when used with a crystal tetrahedron) to all the dark forces of the abyss. not to be vibrated without careful preparation. according to tradition the words means `the power within me is great' a reference to the pathways within which lead to the dark gods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major

ods. binan ath: as above. said to mean `behold the fire' lidagon: symbolic representation of the union of the two sexual opposites (darkat and dagon) in their darker aspects. abatu: an earth bound form of destructive/negative energy. associated with rites of sacrifice. f sharp major key for chant. karu samsu: word of power along the 12th path to be chanted in the key of a flat major. according to tradition it means `i invoke the sun' nemicu: bringer of wisdom. to be vibrated. mactoron: word of power of 14th. path chanted in key of a minor. legend recalls it as representing the name for one of the planetary homes of the dark gods, later famed as an early star gate. atazoth: the most powerful of the dark gods. the name itself (which correctly describes the entity only when chanted properly)

ath. to be vibrated. useful in works of enchantment. athushir: symbolic form along the 16th. path. serpent of fire(`dragon) often regarded as a memory of one of the dark gods during their previous (and only partially successful) intrusion into our causal universe. kthunae: word of power (kthunae) to be vibrated to bring forth this entity. budsturga: a blue, aetherial entity related to 13th. path. tradition relates it as a dark god, of female aspect, trapped in the vortex between the causal and acausal spaces. in one sense represents hidden wisdom but generally dangerous to sanity. partially manifest when nemicu vibrated. gaubni: related to 2nd path. often called the great demon repulsive smell and appearance. may manifest when nythra vibrated. sapanur: form along the 11th. path. the sudden

dden fire of destruction. a primal atavism of human origin not related to dark gods. darkat: goddess, associated with lunar aspects. the name is traditionally regarded as pre-sumerian in origin of the myth of lilitu/lilith the female counterpart of dagon, remembered as one of the dark gods from their last manifestation on earth. associated with the 10th. and 8th. paths. the dark gods according to tradition, the dark gods are actual entities which exist in the acausal universe. according to our spatial, causal perception, these beings may be regarded as `timeless and chaotic. since our consciousness is by its nature partly acausal these entities can become manifest for us if we possess the keys to reach the appropriate levels of consciousness. what is termed the `abyss' separates our everyd

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

ecrecy was punishable by death. from this foundation came today's massive secret society network. these mystery schools of initiation were inspired by the negative elements of the fourth dimension, and have been supervised by them through the consciousness of the highest initiates, the adepts, since that time. in his study fragments of a faith forgotten, professor g. r. s. mead says "a persistent tradition in connection with all the great mystery institutions was that their several founders were the introducers of all the arts of civilization; they were either themselves gods or were instructed by gods- in brief, that they were men of far greater knowledge than any who had come after; they were the teachers of infant races. the birth of the brotherhood 27 "it is said that these earliest te

d (the mass of humanity. with the united states now created and in brotherhood hands, the control of the world could be advanced even more quickly than before. 36..and the truth shall set you free sources 1 professor g.r.s. mead, fragments of a faith forgotten (the theosophical publishing society, london, 1906) 2 manly p. hall, america's assignment with destiny: the adepts in the western esoteric tradition, part five (philosophical research society, los angeles, 1979) p58 3 it is interesting to look at where the symbol of the red cross is used today. not all of them will be signs of templar control, maybe, but many certainly will 4 letter by lt. colonel harold z. onlmeyer, commander, 8 reconnaissance technical squadron (sac, united states airforce, westover airforce base, massachusetts, to

e sovereignty and independence of the united states is pervasive throughout most of the membership, and particularly in the leadership of several divergent cliques that make up what is actually a polycentric organisation [the main clique] is composed of the one-world-global-government ideologists- more respectfully referred to as the organised internationalists. they are the ones who carry on the tradition of the founders."2 the writer james perloff read every issue of the cfr's magazine, foreign affairs, since its first publication in 1922. his verdict..the accusations against the council on foreign relations- the pursuit of world government and receptiveness to communism are true. he said the domination of washington administrations by the cfr membership had influenced "mightily upon the

i have described the network of round table-royal institute of international affairs-council on foreign relations-bilderberg group-trilateral commission-united nations-european union-club of rome, which together constitute a secret government of the world acting outside and above what laughably passes as the 'democratic process. i have further shown that the members of these groups follow a long tradition of manipulators working from the same agenda of world government, central bank, currency, and army, and a genetically engineered, microchipped population. but the organisation behind the new world order coup d'etat is far wider and more complex than this network of front organisations. they are a vital part, but only a part, of the pyramid of deceit. it is on that pyramid the spotlight w

lated by another covert force, the illuminati, which in turn answers to its global elite. there are organisations within organisations (say, the freemasonry network within a government) and another organisation within those organisations (the illuminati membership within the freemasons. this illuminised form of freemasonry became known as the grand orient lodges. it followed the modified hegelian tradition of infiltrating two extremes and playing one off against the other to create the desired change. using these methods, it was pledged to overthrow the rule of the monarchies, destroy faith in god, put an end to patriotism and nation states, abolish the ownership of property and dismantle traditional social order. the black nobility the illuminati interconnects within the global elite with

DAVID ICKE CHILDREN OF THE MATRIX

id to have begun the repopulation of the world after the deluge with an incestuous interbreeding with a character called nu gua, who is also described as half human, half serpent. another ancient chinese figure was gong-gong, who was "a horned monster with the body of a serpent. this sounds very much like set of the egyptians and ogo in the myths of the dogon. other amphibious entities in chinese tradition are emperor yu (yu relates to reptiles) and his father gun (a name relating to fish, and chinese drawings of their historical, mythological characters are similar to those drawn by the dogon. today there are streams of reports across the world of people seeing ufos flying in and out of seas and lakes, not least at lake titicaca in peru/bolivia, the highest navigable lake on earth. the re

he classic greek period and the alleged founder of the minoan dynasty was king minos, the hero of the later greeks. but king minos was in fact the same..menes, manj, manis, etc, the emperor of the sumerian empire and son of king sargon. as waddell says in egyptian civilisation and its sumer origin "the identity of minos with menes now becomes apparent, not only from the identity in their personal tradition, and the equation in their names, but also in the essentials of their culture and civilisation; and the sumerian sign for the man element in menes' name in the egyptian and indus valley inscriptions (manj and manja) reads also dialectically min."18 the sumerians, egyptians, and minoans also used identical systems for their calendars and their concepts of astronomy were identical. the mos

d. over to you, vicar. or rabbi. talk us through that one. flavius josephus, the 1st century writer and historian, did offer a comment on this genesis reference to the interbreeding between "gods" and human women..for many angels of god accompanied with women and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the grecians call giants."19 the term, angel, which simply means messenger, became associated with these non-human entities that interbred with humans. the sumerian tablets go much further than genesis in explaining this interbreeding. they describe how the anunnaki systematically set out to create a slave race, later called ho

plies to the stuart and tudor dynasties in england, for instance, the battles between bloodlines in england and scotland, and those today within banking, business, politics, and the media. researcher john a. keel wrote of these themes 30 years ago "in all these legends there is another persistent theme: that the god-kings mated with mortal women, impregnated them and thus started a royal lineage. tradition claims that the blue bloods of royalty actually had blue blood in their veins in early history, perhaps as a result of this crossbreeding. even today some royal families suffer from haemophilia [and other rare blood diseases..this ownership [of the planet] was passed onto human heirs, and for thousands of years a few dozen families literally owned the entire planet. they intermarried and

lennium, pp 226 and 227 32 manly p. hall, the secret teachings of all ages (the philosophical research society. los angeles, california, 1988, p al 33 an excellent source of information on this story is the temple and the lodge by michael baigent and richard leigh, published by arcade publishing, new york, in 1989 34 see manly p. hall's america's assignment with destiny, the adepts of the western tradition, published by the philosophical research society. los angeles, california, in 1979 chapter 7 serving the dragon: the past great spirits have always experienced violent opposition from mediocre minds. albert einstein he ancient world abounds with stories of the serpent or dragon race and royal kings, queens, and emperors who claim their right to rule through their descent from the serpent

DAVID ICKE THE BIGGEST SECRET

hich was more beautiful than all the rest of the world. it was the originalabode of the first men, they said, before they were tempted by the evil spirit, in the formof a serpent, to partake of the fruit of the forbidden tree. there is also the banyon treeunder which the hindu jesus, known as khrishna, sat upon a coiled serpent andbestowed spiritual knowledge on humanity. the ancient greeks had a tradition of theislands of the blessed and the garden of the hesperides in which grew a tree bearingthe golden apples of immortality. this garden was protected by a dragon.4 in thechinese sacred books there is a garden in which grew trees bearing the fruit ofimmortality and it, too, was guarded by a winged serpent called a dragon. in ancientmexican accounts, their version of the eve story involves

would certainly explain theorigin of the balor of the evil eye, the irish version of the north african god baal,and the celebration in may of the baal ritual, beltane. the evil eye relates to thehypnotic stare of the reptilians. the sun god of the phoenicians was bel or bil andlater became known by the canaanites and babylonians as baal- nimrod. thedruids became the carriers of the mystery school tradition in britain, ireland andfrance or britannia, eire and gaul as they were then called, and some of thembecame deeply corrupted by the influence of the reptile-human bloodlines of thebabylonian brotherhood which established control of the aryan priesthood as thecenturies passed. the origin of the word druid is not certain. a gaelic word, druidh,means a wise man or a sorcerer, but it may come

who died so oursins could be forgiven. but you will find exactly the same claims for a stream of godsin the ancient world long before the name of jesus was even heard of. indeed, weknow his name wasnt jesus because thats a greek translation of a hebrew name. theterm son of god would seem to originate at least as far back as the aryan gothic kingsof cilicia who took the title son of the sun god, a tradition adopted by the pharaohsof egypt.1 to many in the new age, jesus is sananda, a high initiate of some spiritualhierarchy who incarnated to infuse the earth with the christ energy. or, depending onwho you talk to, he was an extraterrestrial on a similar mission. to others he wasclaiming to be the king of the jews by right of his king david bloodline. but didjesus actually exist? did moses

, and its true meaningwas known only to the priests.hebrews were not israelites or jews, they were initiates of the egyptian mysteryschools, or at least their founders were. no wonder it has proved impossible to identify agenetic hebrew or jewish race. cohen, the jewish name for priest, comes from cahen,the egyptian pronunciation for a priest and a prince.13 even circumcision, that uniquelyjewish tradition, came from the egyptian mystery schools and was performed at leastas far back as 4,000 bc. you could not be initiated unless you were circumcised. thehebrew religion did not exist in egypt and there was no hebrew law because there wasno hebrew race. the only worship was egyptian worship. the hebrew religion,language and race only emerged when initiates of the egyptian mysteries, later to

nd of mithra said he was crucified and wasresurrected on march 25th. the date of easter is no longer fixed to the first day ofaries, but the symbolism remains. the christian religious day is. sunday. christianchurches are build east-west with the altar to the east. this means that the congregationface east- the direction of the rising sun. even easter eggs, like hot cross buns, are nota christian tradition. dyed eggs were sacred easter offerings in egypt and persia,among other places. how ironic that the authorities at westminster abbey havequestioned whether they should have a christmas tree because it is a pagan symbol.the whole flippin religion is pagan!figure 16: the last supper by leonardo da vinci. look how he symbolises jesus as the sun and breaks upthe twelve disciples into four se

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

1881 from alexandria, egypt, and was placed in central park in new york city. the third obelisk is the washington monument, built to commemorate our first president, george washington (who was a freemason. in light of the symbols which we have just studied, which have been built into the layout of government center, i believe the washington monument was constructed by masons, according to masonic tradition, as a symbol that this country was controlled by freemasonry from the very beginning. and the washington monument has freemasonry stamped all over it* it is built from 36,000 separate blocks of granite. the number 36 is derived from multiplying 3x12 and is an important number* its capstone weighs exactly 3,300 pounds* the monument contains 188 specially donated memorial stones, most of t

DEITUS

, therefore, serve as a commentary on the demonic bible as well as an exposition on deitic philosophy and magic. as stated in the preface to the 2nd edition, the demonic bible is not a work of fiction but is rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but is also heavily influenced by the septenary system of the o.n.a. it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy is therefore necessary for an understanding of many of the concepts presented in the demonic bible. this thesis will address thelemic and setian philosophy as it relates to an understanding of deitus. let us b

DEMONIC BIBLE

impact upon the practitioner. the reader ignores at his own peril the author s warnings that improper use of the rituals can lead to a psychological breakdown with reality. this is not a work of fiction but rather the foundation of what is now known as deitic magic. the roots of deitic magic lie in thelemic (as practiced by the o.t.o./a.a) and setian magic (from the church of satan/temple of set tradition, but it is also heavily influenced by the septenary system of the o.n.a. magus tsirk susej says plainly that it is only by thelema and xeper that one can attain deitus. an understanding of thelemic and setian philosophy will certainly aid in understanding some of the concepts presented in this book. since the system of magic presented in the demonic bible is a dynamically evolving one (w

ly or not. they are real to the magician who invokes them and to the victim who suffers the force of the mental "transmission. if spirits or demons exist objectively, as actual intelligent beings, then one might think that they would have more important things to do than appear before a "magic circle" and serve the whims of mere mortals. one might also think that there would then be one "correct" tradition of magic and one "true" pantheon of deities. this is not at all the case. all systems of magic use similar techniques and work relatively the same. the fact that magic based on the worship of pagan gods has the same efficiency as magic based on the hebrew cabala and christian gnosticism, shows that it is the techniques used (and their effect upon the practitioner's mind) which accounts f

DIABOLUS

k or shaitan makes a statement concerning the nature of his path and being. this is by far one of the more hidden aspects which offer a clue as to the nature of the consistency of satan. 26 the perfect man, see the black light by wilson, gnosis magazine 24 melek ta'us existed before all creatures. he sent his servant into this world to warn and separate his chosen people from error: first by oral tradition, secondly by this by this book jilwa, which is not permitted to strangers to read or to look upon -the book of divine effulgence also known as kitab el-jelwa while this text refers to specifically his people as yezidi, in a modern context one could choose to add initiatory value to the statement. that melek ta us existed before other creatures indicates the intellect and knowledge of bei

t prince and accusing demon is samael, called evil because he desires to mingle with the force of light from which he is a part of. at their creation they both were separated, lilith going forth into the world of man and samael going his own way with his angels. it is suggested that samael has an entourage of seventy chancellors, or angels. however, in watcher lore it is over 200 seraphs. in this tradition it is made clear that samael and lilith were born as one, similar to the form of adam and eve who were also born as one, reflecting what is above. this is the account of lilith which was received by the sages in the secret knowledge of the palaces. the matron lilith is the mate of samael. both of them were born at the same hour in the image of adam and eve, intertwined in each other. asm

said to have injected filth which spawned cain, his son in flesh- when the serpent mounted eve, he injected filth into her. israel who stood at mount sinai, their filth ceased; the other nations who did not stand at mount sinai, their filth has not ceased. talmud: b. shab. 146a aleister crowley made reference to cain and his mark of initiation, which some witches disagree with according to their tradition. to paraphrase: there is the legend of eve and the serpent, for cain was the child of eve and the serpent, and not of eve and adam; and therefore when he had slain his brother, who was the first murderer, having sacrificed living things to his demon, had cain the mark upon his brow, which is the mark of the beast spoken of in the apocalypse, and is the sign of initiation. the book of tho

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

ngs all souls at last to rest upon the neither shore" aurum solis, order of the [o.s.v: the order of the shining sun. also called by it's latin name, the order of the sacred word. a well known and still existing english/british occult order which has been the primary promulgator of the teachings of melita denning and osbourne phillips. an order whose teachings are strongly in the western esoteric tradition. the symbol of this order is a plain, unadorned eight rayed star in the form of an octagram, on it's side (to look like a cross, and a red equilateral cross in the center of a golden octagon. azoth: a word composed of the first and last letters of the hebrew and greek alphabets. it is also called the akasha (q.v) or astral light. it appears as brightness and is changeable according to th

balah. futhark: a word made up of the first six rune (q.v) characters in the german rune alphabet: f-u-th-a-r-k. other rune alphabets are called by slightly different names due to variations in the pronunciation of the letters. the english rune alphabet is known as the futhorc- g- gabriel: pronounced "gahb-ray-ehl" the archangel (q.v) and cosmic guardian of the west and of elemental water. in the tradition of christian mysticism, gabriel is the "heavenly herald. the archangel of the annunciation, he who didst bring blessed tidings to our blessed lady, mary, the mother of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and h

er of christ" gardnarian (wicca: modern witches (q.v) who follow the teachings of and use the book of shadows composed by gerald b gardner (q.v. the first major tradition of modern wicca (q.v) a combination of neo-paganism and high ceremonial magick, much of which was "shortened" and incorrectly abbreviated from the perspective of modern magicians. gardner, gerald b: the founder of the gardnarian tradition of wicca (q.v. his book in 1954 entitled witchcraft today, was the first book about witchcraft by a self-proclaimed witch. he is considered the father of modern wicca. claimed to have been initiated into wicca (witchcraft) by the "new forest coven" of wicca in england. a one time member and leader of the o.t.o. under aleister crowley (q.v) of whom he was a student of ceremonial magick. i

to the fourth sephirah (q.v, chesed (q.v. keywords include: abundance, expansion, abstract thought, excess, philosophy, religion, science, law, professions, higher learning, compassion, wisdom, long journeys, growth, generosity, santa claus, gregarious, optimism, faith, hope, lucky, gamble, happy, jovial, humor, magnanimous, counseling, charitable, extravagance- k- kabalah [kabbalah: hebrew for "tradition" a jewish mystical philosophy, the central doctrine concerns the emanation of the world from the godhead in the form of ten divine names or spheres of light. a mystical system which is the basis for western religion as well as ceremonial magick. the word is transliterated hebrew, and is spelled in english in several ways including qabala, cabala, etc. there are many different forms of th

, broadcast, distribution, self expression, thoughts, translated, details, brain, nervous system. merkabah: hebrew for "throne" merkabah mysticism was a system of pre-kabalistic spirituality where one would(?astral) travel through seven palaces with a goal of seeing god on "his" throne. michael: pronounced "mee-kahi-ehl" the archangel and cosmic guardian of the south and of elemental fire. in the tradition of christian mysticism, michael is the "defender, the protector and keeper of the sword of fire and of heaven. commander of the armies and legions of heaven" microcosm: the lesser world, man, which in the middle ages was believed to correspond in every respect with the greater world, the macrocosm (q.v. this correspondence was used to explain many magickal effects. mote: an old english w

DION FORTUNE CEREMONIAL MAGIC UNVEILED

re worked together in the west, the egyptian and cabbalistic; and for the theosophist to recognise the classification with which he is familiar, when it is applied to the glyph of the tree in the technical methods of western occultism. mr. regardie has the inestimable advantage of knowing the hebrew language; in this, as an occultist, he is unique; for although most occultists working the western tradition have enough hebrew to transliterate the words of power for inscription on pentacles and talismans or for numerological work, they number no hebrew scholars among their ranks, but are all dependent on translations; even macgregor mathers and wynn westcott did not translate from the original hebrew but from latin versions, and they have saddled the western schools with some tiresome errors

tree of life is a book which it would be difficult to praise too highly; it is going to be one of the classics of occultism. when the secrets of the mysteries are given forth in this manner and with this spirit, i, for one, decline to believe that they are either betrayed or profaned, but rather that the author is duly accredited to speak on behalf of those who can bind or loose, irrespective of tradition or, oaths of secrecy. it is a curious fact that this is the third book of its kind to become available at the present moment. i see from an article in the november number of this magazine that foyle's are issuing crowley's magick in a cheap edition, thus rendering it available for the general student, who has probably never heard of, or could not afford to purchase, the privately printed

rden of pomegranates and tree of life, by regardie; magick, by crowley; and the mystical qabalah, by myself, are all dealing with the same system, and the question naturally arises, who has cribbed from which? the answer to this is very simple; the system dealt with is not the private property of any one of us, but is that which i have frequently referred to in my writings as the western esoteric tradition. i have always been guarded in my references to this matter, because i took some pretty stringent initiation oaths, and i do not care for the responsibility of breaking those oaths; but, as previously noted, i have never pretended ignorance of, or misled any one concerning matters that others had taken the responsibility of making public. i have never had a taste for priestcraft, whateve

innumerable witnesses, of every age and faith, have borne witness to its existence; but they all declare that it is reached in vision, and not by any journey into the wilderness, however remote. it is to this eternal temple, and the masters who rule therein, that i personally look for my inspiration and my authority to initiate. whatever system i use is a means to an end and nothing more. i value tradition, however, because i find it to possess a psychic efficacy which is lacking in original systems, however theoretically correct or aesthetically beautiful they may be. it is my belief that mathers got the keys to his system from the mysterious manuscripts, and that these connect up with the genuine european tradition whose symbol is the rose on the cross, and concerning which so little is

DION FORTUNE MYSTICAL QABALA

h the outer court and stand waiting at the door between the pylons will find, in mr. regardie's books, the keys they need. i, for one, wish them godspeed on their journey; and may they find the stone of the wise; the summum bonum; true wisdom; perfect happinefemystical qabala page 1 the mystical qabalah mystical qabala page 2 foreword the tree of life forms the ground-plan of the western esoteric tradition and is the system upon which pupils are trained in the fraternity of the inner light. the transliteration of hebrew words into english is the subject of much diversity of opinion, every scholar appearing to have his own system. in these pages i have availed myself of the alphabetical table given by macgregor mathers in the kabba/ah unveiled because this book is the one generally used by

ry confusing for anyone who wishes to use the gematric method of elucidation, in which letters are turned into numbers. when, therefore, mathers gives alternative trans literations, i have followed the one which coincides with that given in his own table. the capitalisation employed in these pages may also appear unusual, but it is the one traditionally used among students of the western esoteric tradition. in this system, common words, such as earth or path, are used in a technical sense to denote spiritual principles. when this is done, a capital is used to indicate the fact. when a capital is not used, it may be taken that the word is to be understood in its ordinary sense. as i have frequently referred to the authority of macgregor mathers and aleistet crowley in matters of qabalistic

y the former, but have never been associated with the latter. i have never known either of these gentlemen personally, macgregor mathers having died before i joined his organisation, and aleister crowley having then ceased to be associated with it. the society of the inner light, founded by the late dion fortune, has courses for those who wish seriously to pursue the study of the western esoteric tradition. information about the society may be obtained by writing to the address below. please enclose british stamps or international postal coupons in your letter if you wish a response. the secretary the society of the inner light 38 stelle's road london nw3 4rg, england mystical qabala page 3 contents chapter page part i. i. the yoga of the west 1 ii. the choice of a path 8 iii. the method o

iroth 216 xxii. netzach 221 xxiii. hod 238 xxiv. yesod 252 xxv. malkuth 265 xxvi. the qliphoth 297 xxvii. conclusion 305 mystical qabala page 4 diagrams i. the three pillars and the descent of power ii. the three triangles iii. the tree of life and the thirty-two paths part i chapter i the yoga of the west 1. very few students of occultism know anything at all about the fountain-head whence their tradition springs. many of them do not even know there is a western tradition. scholarship is baffled by the intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented

intentional blinds and defences with which initiates both ancient and modern have wrapped themselves about, and concludes that the few fragments of a literature which have come down to us are medieval forgeries. they would be greatly surprised if they knew that these fragments, supplemented by manuscripts that have never been allowed to pass out of the hands of initiates, and completed by an oral tradition, are handed down in schools of initiation to this day, and are used as the bases of the practical work of the yoga of the west. 2. the adepts of those races whose evolutionary destiny is to conquer the physical plane have evolved a yoga technique of their own which is adapted to their special problems and peculiar needs. this technique is based upon the well-known but little understood q

DION FORTUNE PSYCHIC SELF DEFENSE

and said she had done so in the hope of affording me 21 of 103 some measure of protection against the astral projection in which she knew she was tempted to indulge. at first sight her case had looked like one, of obsession, and had been so diagnosed by one or two members of the community, but wise handling revealed otherwise. this case reveals another interesting point in that, true to the witch-tradition, she had a horror of sacred symbols. she would not occupy a room where there was a picture of a religious subject. nothing would induce her to wear any piece of jewelry in the form of a cross, and it was impossible for her to enter a church. this case has many points of interest, especially in the fact that what was apparently a case of well-marked insanity was cleared up by occult metho

em. now the occultist working under a proper system, knowing that he has got to meet these forces sooner or later, picks them up one by one voluntarily and by means of the appropriate rituals, and synthesises them within his own nature. he knows too that each aspect has its obverse. the virgin mary is reflected in lilith. the older faiths knew this, but popular christianity, which has no roots in tradition, has forgotten it. protestant christianity threw away its occult aspect at the reformation. all the pagan pantheons have gross aspects of divinities as well as etherial ones. we need to search the refuse-heap of history for the lost parts of our own tradition if our faith is to be complete, and the most profitable line of search is in the qabalah and the gnostic literature. the literatur

hree channels previously referred to. the concentration will be terrific, but it will only be achieved at a terrific price. it is in order to achieve this terrible concentration that the saints of the west and the yogis of the east practise a torturing asceticism. you must sell all that you possess in order to purchase this pearl of great price, and an echo of the method lingers in the fairy-tale tradition that the person who finds the lucky stone can only have one wish. such a concentration is good for one purpose, and one purpose only. we can concentrate on a healing, or on a destruction, but we cannot work at both simultaneously; neither can we readily change over from one to the other. we cannot com bine incompatibles within the limits of a single life. that is to say, if we have conce

for all concerned, the proceedings at such "healing circles" are usually so futile that nobody need mind being concentrated upon by them even if they were attempting murder. the principle, however, remains, and i can only record my opinion once more, as i have already recorded it many times, that such a proceeding is an outrageous breach of good manners and good faith, and contrary to all occult tradition. i think i can honestly say that i have never wished to direct the great currents of destruction upon my fellow-occultists, but there are some of them i would like to get face downwards across my knee! chapter xiii the motives of psychic attack. i we have noted in a previous chapter that the simplest way to find out whether the victim of an alleged psychic attack is romancing or not, is

g whose densest vehicle is etheric, to play a part in unions under certain conditions? and if we accept the theory of medium- ship, or of obsession, which is a pathological form of mediumship, what shall we say concerning the possibility of a union while one or other of the partners is under control? what maimer of soul might come through into incarnation under such conditions? 66 of 103 medieval tradition recognised two classes of demons which invade sleep, and called them incubi and succubi. these were held to be responsible for lascivious dreams. modern psychology discounts their services and looks nearer home. the psychic, however, is of the opinion that there is something in the old belief, and that the lustful imaginings of men's hearts (and women's too, for that matter) do indeed pr

DONALDTYSON EVILEYE

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

DONALDTYSON SIGIL

nd alchemy to express an abstract idea or principle. an example of an emblem is john dee's famous hieroglyphic monad. other example are the representation of a serpent nailed to a cross, or a green lion devouring the sun. personal symbols of gods, angels, spirits and demons are usually not called emblems (lamen of the golden dawn office of kerux, from israel regardie's golden dawn) in the western tradition, the magician often has a personal symbol known as a lamen that expresses his or her higher or magical identity. when constructed correctly, it links the magic name of the magician with the supreme name of divine authority recognized by the magician, allowing the magician in his higher persona to channel the power of the divine name. often it bears the sigil of the magician's magic name

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

culty to be understood,[2] and we also know the prominent part which he took as a recognized man of letters in bringing to the court of his father khufu the sage tetteta.[3] it is then not improbable that herutataf's character for learning may have suggested the connection of his name with the chapter, and possibly as its literary reviser; at all events as early as the period of the middle empire tradition associated him with it [1 "on explique d'ordinaire cette indication comme une marque d'antiquit extr me; on part de ce principe que le livre des morts est de composition relativement moderne, et qu'un scribe gyptien, nommant un roi des premi res dynasties memphites, ne pouvait entendre par l qu'un personnage d' poque tr s recul e. cette explication ne me para t pas tre exacte. en premier

hereupon the goose stood up and began to waddle, and the head also began to move towards it; when the head had joined itself again to the body the bird stood up and cackled. for the complete hieratic text, transcript and translation, see erman, die m rchen des papyrus westcar, berlin, 1890, p. it, plate 6] p. xvi the book of the dead in the iind dynasty. passing from the region of native egyptian tradition, we touch firm ground with the evidence derived from the monuments of the iind dynasty. a bas-relief preserved at aix in provence mentions asen and ankef,[1] two of the priests of sent or senta, the fifth king of the iind dynasty, about b.c. 4000; and a stele at oxford[2] and another in the egyptian museum at gizeh[3] record the name of a third priest, shera or sheri, a "royal relative"

upon "a block of iron) of the south in letters of real lapis-lazuli under the feet of the majesty of the god in the time of the king it of the north and south men-kau-ra, by the royal son herutataf, triumphant" that a new impulse should be given to religious observances, and that the revision of existing religious texts should take place in the reign of mycerinus, was only to be expected if greek tradition may be believed, for both herodotus and diodorus siculus represent him as a just king, and one who was anxious to efface from the minds of the people the memory of the alleged cruelty of his [1. he conquered the peoples in the sinaitic peninsula, and according to a text of a later date he built a wall to keep out the aamu from egypt. in the story of saneha a "pool of seneferu" is mention

of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (8 of 36 [8/10/2001 11:22:54 am] 2. according to diodorus, he died before it was completed (i, 64, 7. 3. according to 'abd el-latif the khalif's name was m m n, but m. de sacy doubted that he was the first to attempt this work; the authorities on the subject are all given in his relation de l' gypte, paris, 1810, p. 215-221. tradition, as represented in the "arabian nights" says that al-m m n was minded to pull down the pyramids, and that he expended a mint of money in the attempt; he succeeded, however, only in opening up a small tunnel in one of them, wherein it is said he found treasure to the exact amount of the moneys which he had spent in the work, and neither more nor less. the arabic writer idr s, who wrote ab

for the past five years been teaching in the coll ge de france, and said "le ka est une sorte de double de la personne humaine d'une mati re moins grossi re que la mati re dont est form le corps, mais qu'il fallait nourrir et entretenir comme le corps lui-m me; ce double vivait dans le tombeau des offrandes qu'on faisait aux f tes canoniques, et aujourd'hui encore un grand nombre des g nies de la tradition populaire gyptienne ne sent que des doubles, devenus d mons au moment de la conversion des fellahs an christianisme, puis l'islamisme" these views were repeated by him at the sorbonne in february, 1879. see comptes rendus du congr s provincial des orientalistes, lyons, 1878, t. i, pp. 235-263; revue scientifique de la france et de l' tranger, 2e s rie, 8e ann e, no. 35, march, 1879, pp

EMPERORS NEW RELIGION CHURCH OF SATAN

book. although the precise rendition is less important than symbolism when it comes to religious symbols, the church of satan has aggressively pursued other uses of the symbol as copyright violations against the church of satan. in practice, it is the specific use of the baphomet symbol in combination with the words church of satan that is protected by a trademark, not the symbol itself. keeping tradition, the church of satan administration seldom pursues copyright violators directly, but instead encourages followers of the church of satan to combat people that are followers of other satanic organizations, and hence also those that use the symbol outside of the church of satan. this enables the administration to deny direct involvement using the plea of not being responsible for the actio

ership of the church of satan which is most likely inconsequential to their accomplishments. if their accomplishments are faltering in the real world, usually they can boast of a mediocre achievement as a significant accomplishment instead. finally, contributing to one s local church is considered common practice in the usa, where the church of satan appears to recruit most of its followers. this tradition lessens the suspicion that perhaps the contributor was cheated, because the contributors are usually not accustomed to receiving anything in return but the satisfaction of recognition for the donation. a critique of the church of satan and/or its ideology is thus not likely to produce any resonance among the church of satan s followers. 13.2 non-affiliates of the church of satan outside

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

eric perspective. after its suppression, esotericism made a strong comeback, and steadily grew in size and prestige during the last centuries of the second millennium c.e. in the post-protestant era, rosicrucianism was the first important international esoteric movement. it was followed by speculative freemasonry in the eighteenth century and theosophy in the nineteenth. out of freemasonry came a tradition of initiatory magic represented in the neo-templar orders of continental europe, as well as a rebirth of ritual/ceremonial magic in the english-speaking world. western esotericism s shared belief that magic was real, has led roman catholicism to oppose this movement, defining it as evil and using such labels as sorcery, witchcraft, and black magic. however, beginning with protestantism (

tericism utilized insights and methodologies derived from new, emerging sciences. two formally trained scientists, franz anton mesmer and emanuel swedenborg, are recognized as the fathers of modern esotericism. they opened a dialogue with the contemporary scientific community.a feat that distinguishes modern esotericism from its prescientific ancestors. as the modern world developed, the esoteric tradition spread throughout all of the world s cultures. a major dialogue began with eastern traditions in the 1960s as the west welcomed large numbers of immigrants from japan, korea, china, and southeast asia into its communities. at the same time, african religions, many having found a home in the caribbean, were also integrating themselves into western life. all of these religions will be scru

ting evidence in items implanted in the bodies of contactees, but such foreign items discovered in abductees bodies have proved to be purely mundane in nature. the lack of supporting evidence for the tales again emphasized the similarity of abduction and satanic abuse stories. others, both supportive and critical of the abductees, have adopted alternate interpretations. some ufo debunkers, led by tradition critic philip klass, have dismissed the abduction stories as either hoaxes or fantasies. some psychologists have supported a purely psychological interpretation. the most appealing explanation, in that it also accounts for the very similar satanic abuse stories, grows out of the definition of the forgotten memory syndrome. this theory suggests that the abductee has experienced a real tra

f composing a mystical prayer invoking uncanonical angels believed to be demons. in 744 c.e. a church synod denounced him. a year later, after appealing to pope zacharius, adalbert was deprived of priestly office. later he was condemned to perpetual imprisonment in the monastery of fulda. adam, book of the penitence of a manuscript in the library of the arsenal at paris that deals with kabalistic tradition. it recounts how the first two sons of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science

ahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts, in which case the latter are known as masters, but the apprentice must first have practiced self-denial and self-development in order to become sufficiently worthy. the master imparts teaching and wisdom otherwise unattainable (and thus resembles the guru in the hindu tradition) and helps the apprentice by communion and inspiration. helena petrovna blavatsky alleged that she was the apprentice of such masters and claimed that they dwelled in the tibetan mountains. the term adept was also employed by medieval magicians and alchemists to denote a master of their sciences. adhab-algal the islamic purgatory, where the wicked are tormented by the dark angels munkir

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

(see also egypt) mabinogion a collection of ancient welsh legends translated into english by lady charlotte guest (1812.1895) and published 1838.49. the title is the plural form of the welsh maginogi, originally indicating stories of a hero s childhood, but is here used in the wider sense of hero tale. the stories in this collection are from various manuscript sources, originally part of the oral tradition of professional minstrels known as cyvarwyddon. in this collection, the section entitled the four branches of the mabinogi derives from a manuscript ca. 1060 c.e, dealing with pre-christian myths that have affinities with traditional irish folklore. kilhwch and olwen is from a manuscript ca. 1100 c.e. and is an early arthurian romance. the dream of rhonabwy is another arthurian story, re

a system of astrological prediction of horse race winners and also became involved with the promotion of fringe masonic orders, such as sat b hai. he died july 3, 1886, before the formation of the hermetic order of the golden dawn, but was claimed posthumously as an adept of the order (together with levi and hockley) by w. w. westcott, one of the founding chiefs, presuming a continuity of occult tradition through rosicrucianism. sources: mackenzie, kenneth. royal masonic cyclopaedia. 1877. reprint, new york: sterling publishing, 1987. mackenzie, william (1877) british biologist and writer, living in italy, who played a prominent part in the scientific study of parapsychology. mackenzie, born march 25, 1877, in genoa, italy, studied at the university of turin (ph.d, 1900. in 1905 he founde

san clemente, ca 92672-4334. it maintains two internet sites, http//www.madonnaministry.org, and http/ www.paradigm-sys.com/madionnanews. sources: madonna ministry. http//www.madonnaministry.org. april 4, 2000. madre natura an old and powerful secret society of italy whose members worshiped and idealized nature. it seems to have been founded by members of the ancient italian priesthood. it had a tradition that one of the popes became a member of the fraternity, and there appears to be some documentary evidence for this claim. the society accepted the allegorical interpretation that the neoplatonists placed upon the pagan creeds during the first ages of christianity. maeterlinck, maurice (1862.1949) famous belgian writer and poet and winner of the nobel prize in literature in 1911. he was

elements. this was probably before the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (

d animal magnetism experiments as well as astrology, kabbalism, and ceremonial magic. mesmerism powerfully influenced mystic life in the time of its chief advocates, and the mesmerists of the first era were in direct line with the martinists and the mystical magicians of the late eighteenth century. indeed mysticism and magnetism were one and the same thing to some of these occultists (see secret tradition, the most celebrated of which were cazotte, ganneau, comte, wronski, baron du potet de sennevoy, hennequin, comte d ourches, baron de guldenstubbe, and eliphas levi. modern revivals of magic during the 1890s there was a revival of interest in ritual magic in europe among both intellectuals and traditional occultists. this occult underground permeated much of the intellectual life and pro

ESOTERISM AND THE LEFT HAND PATH

re are accordances between the different religions and teachings, and it is possible to find common denominators to unite them. 6) transference. the knowledge can or must be transferred from teacher to student according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy of dragon rouge. correspondences are the basis of ritual magic and for the practice of the left hand path. the first of the five elementary draconian principles is: all is one. this is an alchemical formula which in alchemistical symbols can be found

n men into gods if it is found inside. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

are open-minded about or even sympathetic to the abduction phenomenon, would dispute. still, there seemed no doubt, based on the experiences of investigators who have found themselves inundated with reports, that thousands of otherwise seemingly normal individuals believe themselves to be abductees. the abduction phenomenon is undoubtedly the most recent manifestation of the otherworldly- beings tradition, but older beliefs and experiences, though eclipsed, continue. even into the 1990s, encounters with fairies which extraterrestrial humanoids were supposed to have supplanted in the imaginations of the superstitious and impressionable, according to any number of skeptical commentators were noted on occasion. at least one recent book from a reputable publisher janet bord s fairies: real en

st length, in order to protect themselves. one of these cities was shambhala, under tibet, and the other agharta, under china s tzangpo valley. eventually, the venusians conquered agharta, sending their evil minions into the world until 1948, when the martian/human alliance reclaimed the city and slew its ruler, the king of the world, and many of his troops. t h e re is no real-life central asian tradition of agharti, though chinese and ti b e t a n e q u i valents to western fairy lore spoke of magical caves, on the other side of which the traveler would find a beautiful land and lovely but ultimately tre a c h e rous supernatural beings. see also: reptoids further reading dickhoff, robert ernst, 1965. agharta. new york: fieldcrest. kafton-minkel, walter, 1989. subterranean worlds: 100,00

? immediately afterward, the dying person experiences a life review in which significant events are rapidly played out either in order of their occurrence or all at once in, as moody puts it, a display of visual imagery. incredibly vivid and real. the percipient feels great love and warmth emanating from this being, who is usually interpreted as a divine figure from the individual s own religious tradition. some see it as god or christ, others as an angel. all, however, feel that the being is an emissary, or a guide. moody characterized the meeting with the being of light as perhaps the most incredible common element in the accounts. other researchers who followed in moody s wake, however, only ambiguously replicated this particular finding. kenneth ring, margot grey, and others found fewe

. bunians ahmad jamaludin, a ufologist and veterinary surgeon who lives in malaysia, says that nothing precisely like the abduction phenomenon known to his western colleagues seems to be occurring in his country, but there are traditions of kidnappings by what are called the bunian people. the bunians are the malaysian version of fairies. like fairies elsewhere, the bunians exist not only in oral tradition, but also in what are alleged to be actual experiences. one such incident is said to have taken place in june 1982. a twelve-year-old girl, maswati pilus, had gone one morning to the river behind her house, intending to wash clothes there. she encountered a small female being whose sudden appearance had a strange effect on the girl s consciousness. she felt as if only she and the being e

of otherworldly entities or unearthly realms. some channelers believe that through their consciousness alone, they can travel through the universe and into other dimensions. in ancient times oracles and priests communicated with the gods. the resulting divine messages formed the basis of religious and mystical faiths. such communications often involved prophecies as well. in the judeo- christian tradition, the bible documents visions and messages recognizably related to the channeling 59 phenomenon of channeling. channeling seems ubiquitous in human experience. historically prominent practitioners include nostradamus, emanuel swedenborg, helena petrovna blavatsky (founder of the theosophical movement, and anna lee (founder of the quaker sect known as the shakers. in the latter half of the

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

as ours? the rabbis never mentioned it, never taught us anything about it. moreover, what was the original hebrew religion like long before there were rabbis and temples, and we lived as nomadic tribes as the children of abraham? like many young jews in the late 1960 s, i began to voraciously read everything i could find on mystical and occult subjects. i went to see any teacher from any mystical tradition who brought their show to town xand in the late 1960 s and the 70 s there were a lot of shows! i learned and experimented with a wide spectrum of meditation practices, and was blessed with some breakthrough experiences that further fueled my spiritual thirst. at that ripe moment, i found an english translation of the sefer yetzirah (book of formation) published by the work of the chariot

a return to its original roots? was master mohammed really the last in the line of the shemite prophets, and the qur an its final revelation? when regarded outside the context of the dogmas that developed to support the orthodox authority of their respective conventional religions, do the mystical qabalah, mystical christianity, and sufism present successive fresh versions of the same underlying tradition? who were the karaites and why did they maintain a strong voice in the jewish community for almost seven centuries? what mystical doctrines and meditation practices were prevalent among qabalists in medieval and renaissance times? why was sabbatai zevi regarded as such a threat by the orthodox establishment? how did the modern sect of chasidism arise? what are its core ideas and practice

for definitive answers has continued to this day. it should be clearly understood that the teachings presented in this book are not centered in the rabbinical jewish kabbalah, nor exclusively intended for those born of jewish parents. our mentor explicated the full range of ideas and practices of the mystical qabalah within a universalistic context. he also presented those of every other mystical tradition by way of comparison and confirmation. by the mystical qabalah, we are referring to an ancient mystical transmission that preceded and supersedes any of the religious vessels through which it has been subsequently filtered and adapted. these vessels include the israelite hebrew, rabbinical judaic, mystical christian, sufi islamic, and possibly even, the north indian tantric. each of thes

north indian tantric. each of these vessels has framed the universal teachings of the mystical qabalah within the context, language, and cultural milieu of their respective dispensations. each version is unique and beautiful, to be respected and celebrated. but no single one of these vessels can legitimately claim to be the orthodox authority for these teachings. the mystical qabalah is a living tradition, dependent upon trees of perfection to retransmit its essence and water its roots. trees of perfection are adept mystics who have actually ascended the tree of life, are familiar with its paths through the f% 0 four worlds and into the negatively existent roots, and are permanently stationed in a higher level of consciousness. many people these days read about the qabalah, and many recen

this chapter, the reader will learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, directional sefiroth, and letter-gates. the tree of life is a central feature of the mystical tradition that lies at the heart of the ancient hebrews. among students of qabalah, there is considerable confusion about the tree. this is due in no small measure to the many books on the subject that present various hybrid versions of the tree, and attribute to the tree a wide range of occult and mythological information not based in the qabalistic tradition. hermetic qabalists will find notable

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

. it was not until a few years ago that it dawned upon me, quite suddenly, that renaissance hermetism provides the long-sought-for major clue to bruno. the right key was found at last; my former bruno studies fell into place; and this book was written fairly quickly. it is obvious that the book is not a monograph on bruno; it sets out to do only what its title states, to place him in the hermetic tradition. before a final reassessment of bruno is possible other studies are necessary, particularly an elucidation of his place in the history of the classical art of memory which he transformed into a magico-religious technique. some of the references to bruno's mnemonics in the present book may seem rather obscure, but i hope to treat further of this subject in another book. there is a great o

transformed into a magico-religious technique. some of the references to bruno's mnemonics in the present book may seem rather obscure, but i hope to treat further of this subject in another book. there is a great omission in this book, namely the influence on bruno of ramon lull which i have hardly mentioned, nor have i used his many works on lullism. here again a study of bruno and the lullian tradition is needed which one day i hope that i may be able to produce. the three strands of the hermetism, the mnemonics, the lullism are all interwoven in bruno's complex personality, mind, and mission. all three have a history running from the middle ages through the renaissance up to the dividing line of descartes and the seventeenth century. i am indebted throughout the present book to the no

the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin works. the treatment

nalysis of campanella's magic and to the labours of l. firpo. the last two chapters emphasise the weakening of hermetic influence through the dating of the hermetica and its survival in esoteric writers and societies (both these points have been briefly indicated by garin. the emergence of seventeenthcentury thought in mersenne, kepler, and descartes is seen against the background of the hermetic tradition. there has inevitably been over-simplification in this account of an immensely complex theme, and my purpose of leading up to, and away from, giordano bruno may have influenced my choice of material. the full history of hermetism has yet to be written; it should include the middle ages and continue far later than the date to which i have taken it. i am aware that i take risks as i strike

nt. he was to repeat the genealogy of wisdom many times later: hermes trismegistus always has either the first place in it, or is second only to zoroaster (who was pletho's favourite as the first prisms theologus, or is bracketed first with zoroaster.1 the genealogy of the prisca theohgia forcibly demonstrates the extreme importance which ficino assigned to hermes as the fons et origo of a wisdom tradition which led in an unbroken chain to plato. much other evidence could be quoted from his works of ficino's unquestioning belief in the primacy and importance of hermes, and this attitude impressed an early biographer of the florentine philosopher who says that "he (ficino) held it as a secure and firm opinion that the philosophy of plato took its origin from that of mercurius, whose teachin

FRATER ELIJAH ANGELS OF CHAOS

h.d. new falcon publications, 1996. revival of magick and other essays- aleister crowley. new falcon publications in association with oto, 1988. 777 and other qabalistic writings of aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc

FRATER TENEBROUS CULTS OF CTHULHU

alisation of the author s dreams and intuitive impulses. although he outwardly espoused a wholly rational and sceptical view of the universe, his dream-world experiences allowed him glimpses of places and entities beyond the world of mundane reality, and behind his stilted and often excessive prose there lies a vision and an understanding of occult forces which is directly relevant to the magical tradition. howard phillips lovecraft was born on august 20, 1890, in providence, rhode island, at 454 angell street the house of his maternal grandfather, whipple v. phillips. his parents, winfield scott lovecraft and sarah susan phillips, were of english descent, and throughout his life lovecraft remained a devoted anglophile. winfield lovecraft, a commercial traveller, spent much of his time awa

aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep to pre-dynastic egypt, in the eponymously titled prose poem. the elemental aspect of nyarlathotep is aether, the communicating medium of interstellar space (or in lovecr

ated to provide positive images. it was from the akashic records that blavatsky transmitted the book of dzayn, and crowley transcribed the book of the cells of the qliphoth could it be that lovecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the boo

FRATER U D PRACTICAL SIGIL MAGIC

tant for sigil magic itself, we should not fail to mention his technique of atavistic nostalgia, which is certainly one of the most fascinating applications of sigil magic. furthermore, it marks its connection to shamanism and so.called gprimitive magic' two disciplines from which today's magicians can only profit. the main topic of the last chapter will concern planetary sigils from the hermetic tradition. although experts have been familiar with the method of their construction for decades, little or no relevant literature has as yet been made available to a wider public. it, therefore, seemed pertinent to treat this subject matter here. the reader will note that in this volume we concentrate on creating personal, that is to say, individual sigils. this is a completely different approach

golden dawn also employed sigils as gimages of the souls' of magical entities, which enabled the magician to establish contact with them; nonetheless, the technique of their construction was not explained. the same may be said for o.t.o. under crowley's leadership and for the fraternitas saturni under gregorius. the name agrippa already hints at the fact that magical sigils have a long historical tradition, which we will not discuss here because then we would have to cover the whole complex of occult iconology as well. in general, people think of''correct' and gincorrect h sigils. the grimoires of the late middle ages were often little else but gmagical recipe books (the frequently criticized sixth and seventh books of moses basically applies the same procedure of''select ingredients, pour

at first glance. for example, it may not be absolutely clear to everybody why atrophy/frustration and release/dissolution should be seen as supplementary opposites, and even his scant explanations do not help us a lot. incidentally, he does not stick strictly to spare fs division of 22 either, so we are justified in viewing his system as being an original creation of his own, following the spare tradition. carroll fs matrix will not be explained in detail here, but rather we will use it as an illustration to demonstrate by this one example how anyone can create his/her own alphabet of emotions in doublets: lust/destruction; dissolution/release; attachment/loa-thing; rapture/anger; greed/aversion; attraction/fright; joy/terror; atrophy/ 66/ practical sigil magic which in his stem covers th

ts small, barely developed brai won ft be suitable to give us a lot of knowledge about life underwater, and the karma of a fish is not responsible for problems of hunting in the steppes or buying a car (though it may be excellent for buying a submarine. we have to learn to choose and to employ these specialists in the optimal manner. working with atavistic nostalgia/ 91 animals has a long magical tradition nd m magical mental training in his book initiation to h inate attention was given in e time of the inquisition. modem technology has largely rt has nearly disappeared in our culture. on the other hand, we. working with a ost gprimitive h peoples still do this. even a gcity magician h like franz bardon recommends it on the fourth level of g in ermetics. sujja su fa fno-ta also covers it

any one number is covered twic a in b to complete the picture, the followi consist of the magical cameas of the planets to constructing sigils with planetary cameas/ 109 figure 27 110/ practical sigil magic beside each numbered camea you will find a square containing the hebrew letters according to their numerical values, which may save you a lot of trouble constructing your sigils in e hermetic tradition. the illustrations are taken from grippa fs classic work de occulta philosophia (2nd vol, 1533. the rule of marking the beginning and the end of a planetary sigil, namely to sta t with a curlicue and to end with a stroke, has not been followed throughout. this may be due to agrippa fs intention of preventing any possible abuse. by marking the beginning and the end of such a sigil we have

FULLER J F C SECRET WISDOM OF THE QABALAH

4+6+60) and gwine h (oyy= 50+ 10+ 10) and also of gnight h (lyl= 30+ 10+ 30) and gbe silent h (hsh= 5+ 6o+ 5. therefore it may be said to mean: gthe secret which intoxicates, which is as dark as night and which must not be divulged. h the fountain-head of this doctrine is the zohar, or book of splendour, a vast jumbled commentary on the pentateuch, written partly in aramaic and partly in hebrew. tradition asserts that its author was rabbi simeon ben yohai, who lived in the second century a.d; of it ginsburg says: it was first taught by god himself to a select company of angels, who formed a theosophic school in paradise. after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to

requent miseries of the nation. he covertly laid down the principles of this secret doctrine in the first four books of the pentateuch, but withheld them from deuteronomy. this constitutes the former the man, and the latter the woman. moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. of all who formed the unbroken line of tradition, david and solomon were most initiated into the kabbalah. no one, however, dared to write it down, till simon ben jochai, who lived at the time of the destruction of the second temple. after his death his son, r. eliezer, and his secretary, r. abba, as well as his disciples, then collated r. simon g. jochai's treatises, and out of these composed the celebrated work called sohar (rhz) i.e

ne, however, dared to write it down, till simon ben jochai, who lived at the time of the destruction of the second temple. after his death his son, r. eliezer, and his secretary, r. abba, as well as his disciples, then collated r. simon g. jochai's treatises, and out of these composed the celebrated work called sohar (rhz) i.e. splendour, which is the grand storehouse of kabbalism.10 turning from tradition to history: though here again evidence is none too secure, the zohar is attributed to moses de leon, a qabalistic writer of the thirteenth century, and quite possibly parts of it were written by him. the whole compilation covers a vast ground and comprises: 1. the sefer ha-zohar, the book of splendour11- the main commentary. 2. the sifra-di-tseniuta, the book of the veiled mystery.12 3

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

brief manner, without anticipating these later developments; yet linked with earth- and sun-worship, it doubtless prevailed for many ages absolutely unconnected with the grosser ideas with which it subsequently became associated. chapter iii. sun-worship--female and male energies in the sun "when we inquire into the worship of nations in the earliest periods to which we have access by writing or tradition, we find that the adoration of one god, without temples or images, universally prevailed"[23 [23] godfrey higgins, celtic druids. underlying all the ancient religions of which we have any account, may be observed the great energizing force throughout nature recognized and reverenced as the deity. this force embraces not only the creative energies in human beings, in animals, and in plant

sexes, the male element in the divinity adored came to be represented as a man instead of as a child, he was ammon. he was the sun, yet notwithstanding the fact that he had drawn to himself the powers of the sun, he was still, himself, only a production of or emanation from the female deity om, mother of the gods and queen of heaven. she it was who had created or brought forth the sun. there is a tradition which asserts that every morning a melodious sound is emitted from the first named of these two colossal figures as he salutes his rosy-fingered mother whom he acknowledges as the source of all light and wisdom. the bodies are described as being "without motion, the faces without expression, the eyes looking straight forward, yet a certain grand simplicity occasions them to be universall

ar of menu or buddha had expired and a new dynasty or mamwantara was to begin. regarding this trinity, faber remarks "brahm then at the head of the indian triad is menu at the head of his three sons. but that by the first menu we are to understand adam, is evident, both from the remarkable circumstance of himself and his consort bearing the titles of adima and iva, and from the no less remarkable tradition that one of his three sons was murdered by his brother at a sacrifice. hence it will follow, that brahm at the head of the indian triad is adam at the head of his three sons, cain, abel, and seth. each menu with his triple offspring is only the reappearance of a former menu with his triple offspring; for, in every such manifestation at the commencement of each mamwantara, the hindoo trim

search, however, points to the fact that it was a phallic device erected in opposition to a religion which recognized the female element throughout nature as god. the length of time which the adherents of these two doctrines had contended for the mastery is not known, but through the deciphered monuments of ancient nations, by facts gathered from their sacred writings, and by the general voice of tradition, it has been ascertained with a considerable degree of certainty that this great upheaval of society was the culmination of a dispute which had long been waged between two contending powers, and which finally resulted in a separation of the people, and in the final success, for the time being, of the sect which refused longer to recognize the superior importance of the female in the god

e ascendancy over the older religion. the new faith and worship had corrupted the old, and through the conditions which had been imposed upon women, and the consequent stimulation of the lower nature in man, even the adherents of the older faith were losing sight of those higher principles which in preceding ages they had adored as god. we have seen that in every country upon the earth there is a tradition recounting the ravages of a flood. whether or not this legend is to be traced to an actual calamity by which a large portion of asia was inundated, is not for a certainty known; but the fact that there was a deluge of contention and strife, surpassing anything perhaps which the world has ever witnessed, seems altogether probable. not long after the catastrophe designated as the flood, em

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

s one such; he saw waite as'theone deep student'knownto him of louis claude de saint-martin-amystical philosopher extraordinarily difficult to grasp. in similar veinjohnmasefield described waite as 'by far the most learned modern scholar of occultism-s-and this because waite recognized the spirituality of certainofthe alchemists. waite himself looked upon his studiesof the occult (or of'thesecret tradition, as he preferred to call it) as of subsidiaryimportance-froma literary pointofview-tohis poetry. he was, after all,'theexponent in poetical and prose writings of sacramental religion and the higher mysticism (his depiction of himself inwho'swho).even aleister crowley admired waite's poetry 'as a poet, crowley reluctantly admitted 'his genius was undeniable (incampaignagainst uizite, an u

e and the storyofhis life throws sidelights on the storyoftheir jives also.andjustas waite was more than a mystic or maligned occultist, so there are other facets to his character and other aspects to his career: a manwhocould exalt in verse the love ofgodandofman while praisingwithequal facility the gloriesofmalted milk is curious enough to be examined in hisownright. if his quest for the secret tradition is seen as a tarnished followingofoccultism, and if his poetry is relegated to a minor place among the lesser poets, his progressthroughlife nonetheless remainsbotheccentric and entertaining__1 _fromthenewworldthe other day i came across an affidavit of theodore l. mason,m.d.,residing in state of new york, king's county,cityof brooklyn, who affirmed that in the month of september 1857 he

ted fromantiquitycannotbe proved by recourse to kabalistic literature' although,'thequestion itself doesnotstand or fallby the kabalah, because,'itis in christian channelsthatthis doctrinemustbesoughtby thosewhoassume it, bywhichi meanthatthetranscendental succession has passedintothechurchofchrist'(doctrineandliteratureofthekabalah,pp.484, 486, 490).at thistime(1899)waite didnotusetheterm'secret tradition',althoughthe conceptofsuch a tradition was already implicit in the majority of his published works. his definitionoftheterm was first setoutin clear and precise terms-asclear and precise,thatis, as was possible given the peculiaritiesofwaite's literary style-inthesecrettraditioninfreemasonry(1911).there he saysthat'thesecret tradition is the immemorial knowledge concerning man's wayofret

terary style-inthesecrettraditioninfreemasonry(1911).there he saysthat'thesecret tradition is the immemorial knowledge concerning man's wayofreturnwhence he came by amethodofthe inward life (vol. ii, p.379).withinthattradition. are 'firstly,thememorialsofa losswhichhas befallenhumanity;and, secondly,therecordsofarestitutionin respectofthatwhichwas lost, and these are maintained by'thekeepersofthe tradition',who'perpetuated- it in secret by mear:s ofinstituted mysteries and cryptic literature (vol. i, p. ix).andwhatever form these'institutedmysteries' take, they invariably testify to'(a)theaeonian natureofthe loss (b)thecertitudeofan ultimate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely it

tever form these'institutedmysteries' take, they invariably testify to'(a)theaeonian natureofthe loss (b)thecertitudeofan ultimate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely its substantial presence under veils close tothehandsofall (vol.i,p. xi).hisspecific concern waswiththe'tracesofa secret tradition in christian times, and it was for this reason that heturnedfrom the kabbalah to the problem o ftheholygrail and its symbolism. waite had also beendrawntothelegend ftheholygrail bytheenthusiasmofarthurmachen, and their subsequent98 a. e.waite-magicianofmanyparts_longand furious debates overtheinterpretationofthegrail romances had stimulatedbotha streamofarticles and waite'sfirsttrulysign

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

a. gilbert bristol, october1982i.foundationinthe beginning were therosicrucians-orso it would seem from the words of their followers. far from seeing the rosicru255 cians for what they were, a creationofthe turmoil that followed the reformation, nineteenth-century occultists could see them only as stemming from a vast antiquity:'therosicrucians of germany are quite ignorantoftheir origin; but by tradition, they suppose themselves descendants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming

us claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to studentsofthe occult arts and sciences in england, whatever the tradition they followed. thus, ebenezer sibly, physician and astrologer ex255 traordinary, dedicated his massiveillustrationoftheoccultsciences(1784)to the freemasons, praising the 'moral rectitude and purityofdesign'oftheir fraternity, and he took great pains to show the14thegoldendawnconformity of astrology with christianity and to urge 'the young student in astrology' to lead an upright and sob

may conduce to the perfection of man' and 'the promulgationofwhatever may conduce to the general happiness and welfare of mankind'.itis unlikely in the extreme that he intended this as a means of promoting illuminized radical politics. but whether one sees it as revolutionary or respectable, the hermetic orderofthe golden dawn was primarily a magical order and its deepest roots lay in the magical tradition, which in england meant the rosicrucian tradition, and in particular a certaindrsigismund bacstrom.ofbacstrom little is known save that he was of dutch or scandinavian origin, had travelled widely, to spitzbergen in1780and to mauritius in1794,and maintained a passionate interest in alchemy, collecting rare alchemical texts and performing alche255 mical experiments in his own laboratory w

l suffer from a surfeit of theosophic pseudo-wisdom. neither the spectacular occult powers nor the exalted previous incarna255 tions of vivianle fay morgan, the heroine oftheseapriestessand ofmoonmagic,are likely to have been claimed or possessedbyher original, maiya tranchell-hayes. mrs hayes was a member of the stella matutina but was more closely aligned with the mystical than with the magical tradition; yet she appears to have been dion fortune's earliest occult mentor.itis probable, however, that her model for'drtaverner' was a magician in the true sense, for in the preface tothesecretsofdr.taverner(1926)she states:'to"drtaverner" i owe the greatest debt of my life; without"drtaverner" there would have been no "dionfortune'.thispsychic detective was was a medical practitioner with a n

, thoughts or actions. i swear upon this holy symbol to observe all these points without evasion, equivocation or mental reservation,underthe penaltyofbeing expelled from the order for my offence and perjury, and furthermoreofsubmitting myselfby this my own act, to a hostile current of will set in motion by the divine guardians of the order, livinginthe light of their perfect justice, who can, as tradition and experience affirm, strike the breaker of the mystical obligation with death or palsy, or overwhelm him with misfortunes.theyjourney as upon the winds; they strike where no man strikes; they slay where no sword slays [the hiereus places his sword on the neckofthe candidate 'and even as 1 bow my neck under the sword of the hiereus, so do i commit myself into their hands for vengeance o

GILBERT THE MAGICAL MASON

is great city of egypt, a chief emporium of commerce and a centre of intellectual learning, flourished before the rise of the imperial power of rome, falling at length before the martial prowess of the romans, who, having conquered, took great pains to destroy the arts and sciences of the egypt they had overrun and subdued; for they seem to have had a wholesome fear of the magical arts, which, as tradition had informed them, flourished in the nile valley; which same tradition is also familiar to english people through our acquaintance with the book of genesis, whose reputed author was taught in egypt all the science and arts he possessed, even as the bible itself tells us, although the orthodox are apt to slur over this assertion of the old testament narrative.ourpresent world has taken al

xistence before this time i know of no evidence. one of the chief books, thesepheryetsirah,is ascribed to abraham:butmodern criticism, which is hardly disposed to grant the existence of abraham, does not of course assent to this ascription.ithas been suggested that the captivity of the jews in babylon led to the formation of this philosphy by the effect of chaldean lore and dogma acting on jewish tradition. no doubt in the earliest stages of its existence the teaching was entirely oral, and became varied by the minds through whom it filtered in its course: there is no proof that any part of it was written for centuries after; and it was kept curiously distinct both from the exoteric pentateuchal mosaic doctrine, and from the ever255 growing talmudic commentaries.themishnahand'gemara,which

nd a final return to its divine source. and yet the authors of these volumes, whoever they were, could hardly have been without the conception of the higher part of man, of his spiritual soul. my contention is that the old testament is emasculated, was deprived at some period by designing men of its religious philosophy, which was set apart for a privileged class, while the husk of strict law and tradition wascast forth for vulgar acceptance.thekernel of spiritual philosophy, which is lacking in the old testament as a religious book is, i deem, the essential core of the kabalah; for these kabalistic dogmas are hebraic, and they are spiritual, and they are sublime in their grandeur; and the old testament read by their light becomes a volume worthy of the acceptance of a nation. i speak of t

e the worshippers of any other religion by their sacred books, should yet have accumulated the vastest mass 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 i

ing that all arefauenangels, elementals and men, while others have asserted that they were a separate creation, having been formed as triers and tempters on the sixth day of creation.itis suggested on this theory that they were intended to have had corporeal bodies,butthat the sabbath of rest came on while only their astral forms were perfected (bereshith rabba, section vii. pars. 9-3) there is a tradition that the good jews are summonedtodie by the angel gabriel, but that wicked jews and all other men are called by samael as the angel of death, or by one of his agents (see menachem of recanti, fol.cxx,cap. 3) of samael it is said that it is dangerous to mock him, zoharii.237, b. brody edition. also that he is related to semol, the left or evil side of man, and to blindness to good, that i

GILBERT THE SORCERER AND HIS APPRENTICE

d for, sneered at his "abysmal ignorance of the suppositious arcana which (he) claimed to guard. s yet waite could also refer to mathers 'considerable fund of undigested learning, to his 'serious study of the arbitrary part of kabalism' and to the earnestness with which he applied himself to occult studies in the reading room of the british museum.9others, more loyal to mathers and to the magical tradition that he represented, painted a different picture. mina mathers' portrait of him, added as a preface to the 1926 edition ofthe kabbalah unveiled,is uncritical, unreliable and little more than a hagiography, but the memoir of him written byl.w.brodie-innes forthe occult reviewis an objective account, or at least as objective as can be expected from 'a true and loyal friend:'ofhis scholarsh

e sound of the word will be familiar, though the ideas which it conveys will probably be vague in the extreme, while to many, indeed, the very name will be unknown. what is the jewish kabbalah?ifwe turn to those general storehouses of all kinds of knowledge, the encyclopaedias, we find but bald and unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'thehebrew cabbala signifies tradition; and the rabbins who are called cabbalists, study principally the combination of particular words, letters, and numbers, and by this means pretend to discover what is to. come, and to see clearly into the sense of many difficult passages of scripture. there are no sure principles of this knowledge, but it depends upon some particular traditions of the ancients, for which reason it is ter

their children, and they inturnto theirs, etc. hence the first is the written law, and the second the cabbala' this word cabbala is spelt in a great variety of ways by various writers: cabala, caballa, kabbala, kabala, kabbalah, gaballa, and qabalah, which last i myself prefer, as being the truest rendering of the hebrew word qblh.itis derived from qbl, meaning 'to receive, and denotes 'received tradition. but, notwithstanding the fact that the writers of the encyclopaedias have decided somewhat rashly against its claims as being the true esoteric interpretation of the mystical passages of scripture, other men, of as deep minds firm and satisfactory scheme of religious philosophy; and one which, while satisfying the cravings of their minds for a transcendent system of religion, could disc

rs of pips as in the common english packs would be sufficient. why, for example, should the two of pentacles have a serpent coiled round the two pips in the form of the algebraic symbol of infinity. and here we may say that those well255 meaning writers who have redrawn the cards have gone on the wrong tack. admitting that we have no evidence of the original meaning (theremayormay not be a secret tradition, i wish to make no assertion as to this) it is surely the part of wisdom to preserve the ancient symbol as clearly as we can, and await enlightenment, rather than to assume a meaning, and form a new symbol consonant thereto, which may be miles away from the primitive intention. this at all events was the thought that came to me on examining mr clulow's wonderful collection, and noting th

marked zero called le mat, or the fool, must be the crucial point; and as to this there is wide divergence among the commentators. the wise student will maintain an open mind,122 the sorcerer and his apprenticeand wait for further evidence; eliphaz levi appears to take one a certain distance, and then slams the door in one's face,butwhether because he did not know, or whether, knowing the secret tradition, he was unable to tell more, who shall say? in any case all are agreed as to the fascinating quality of his work, and undoubtedly no one can read it without having his interest profoundly stirred in these ancient cards.itis generally supposed that they were unknown in france, or at all events in paris, prior to m. court de gebelin, who it is said, found and introduced them to the french

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

e difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the temple, nothing but the actual ritual work is done (p. 170. he goes on to give a ponderous and diffuse account of the rituals themselves, but. there is a much clearer and briefer description in waite s secret tradition in freemasonr (1911, vol. 2, pp. 234 235. in the grade which is equivalent to that of entered apprentice [i.e. enlightened phremason, or green brother, the candidate is informed that he stands at the threshold of the garden of eden and the place of the tree of life. the proposal, however is to build a temple, in which an important part is assigned to him who is received. in connection wi

GILBERT R A THE MASONIC CAREER OF A

ite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america that an important grand lodge has conferred upon him, causa honoris, one of its highest official positions. among his many publications those on the mystical and symbolical aspects of the secret tradition in christian times occupy a place apart, being things unattempted otherwise in the records of research. so waite referred to himself in the prospectus for the revised edition of his book, the secret tradition in freemasonry1[1, but it is doubtful if a single masonic scholar of his time- or since- could be found who would agree that this selfadulation was justified. during his lifetime wa

on was justified. during his lifetime waite was castigated, and with justification, for his peculiarities of style, for his frequent errors of historical fact and for his cavalier attitude and contemptuous references to his contemporaries. all this must be admitted against him, but he was also a highly original thinker who broke completely new ground with his studies of what he termed the 'secret tradition, while, for the esoteric school of thought within freemasonry, he has been the most pervasive and powerful influence of this century. as such, his writings deserve more careful and objective analysis than they have received to date, and it is the purpose of this paper to encourage such analysis by demonstrating, through a study of his masonic career, both waite's originality and his cont

-1903, the minute books of his rosicrucian order, working notes and proofs of many of his published books, and a long series of bound volumes of his periodical contributions, reviews and masonic ephemera. waite was also a prolific letter-writer, and i have been fortunate in being able to examine his correspondence with the late bro. harold van buren voorhis of new jersey, with the 1[1] the secret tradition in freemasonry (rider, 1937. the prospectus is a 4 pp. quarto sheet, written by waite although not so attributed. late bro. w. r. semken (supreme magus, 1956-69 of the societas rosicruciana in anglia, and his official correspondence with the independent great priory of helvetia. but, while these manuscript sources are crucial for an understanding of waite's life and masonic activities, h

o saint-martin's masonic connections and advised his readers 'to bear in mind that upon historical questions the criterion of evidence is not invariably so rigorous in france as it is in england'44[44. what is most significant about louis claude de saint-martin is that it represents a turning-point in waite's career, for it was effectively the first of his many books on what he called 'the secret tradition' and it was martinism rather than the golden dawn that brought him into freemasonry. louis claude de saint-martin was published in may 1901 but review copies had been sent out several months earlier. on 25 may waite wrote to 'papus, advising him that a second copy of the book was on its way from the publisher, and expressing satisfaction that 'papus' liked the book 'i learned with very s

onry via runymede lodge. bullock was initiated on 14 june 1904, but resigned from membership in the following year. waite regularly attended meetings of runymede lodge until 1920 when he moved from ealing in west london to ramsgate in kent, after which time his association with craft masonry faded although he remained a member of his mother lodge until his death. the higher degrees and the secret tradition as soon as he had been raised, waite began his quest for higher degrees in earnest. on 10 april 1902 he and blackden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no

GLOBAL FREEMASONRY

emplars, despite the fact that they had previously been christian and came from a christian part of the world, to adopt a system of beliefs and a philosophy so completely different from that of christianity, celebrate heretical masses, and perform rituals of black magic. according to the common views of many researchers, this "something" was the kabbalah. the meaning of the word kabbalah is "oral tradition" encyclopedias and dictionaries define it as an esoteric, mystical branch of jewish religion. according to this definition, the kabbalah investigates the hidden meaning of the torah and other jewish religious writings. but, when we examine the matter more closely, we discover that the facts are quite something else. these facts lead us to the conclusion that the kabbalah is a system root

magic forbidden by the religion. this substantiates what we have presented above, and demonstrates that the kabbalah is actually an element that has entered judaism from the outside. but, what is the source of this element? the jewish historian fabre d'olivet says that it came from ancient egypt. according to this writer, the roots of the kabbalah stretch back to ancient egypt. the kabbalah is a tradition learned by some of the leaders of the israelites in ancient egypt, and passed down as a tradition by word of mouth from generation to generation.19 for this reason, we must look to ancient egypt in order to find the basic origins of the kabbalah-templars-freemasonry chain. eh from the templars to ancient egypt kabbalah as "one of the worst aberrations of the human mind" these pictures fr

material objects. above is pictured a pagan temple to the sun. sorcery, as we know, had been practised by the canaanites before the occupation of palestine by the israelites; egypt, india, and greece also had their soothsayers and diviners. in spite of the imprecations against sorcery contained in the law of moses, the jews, disregarding these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical ideas partly borrowed from other races partly of their own devising. at the same time the speculative side of the jewish cabala borrowed from the philosophy of the persian magi, of the neo-platonists, and of the neo-pythagoreans. there is, then, some justification for the anti-cabalists' contention that what we know to-day as the cabala is not of purely je

rrible violence against non-jewish peoples. mass murder is commanded, with no regard for women, children or the elderly. this merciless savagery is totally against god's justice, and recalls the barbarism of pagan cultures, who worshipped a mythical god of war. these pagan ideas that were introduced into the torah must have an origin. there must have been jews who adopted, honored and cherished a tradition foreign to the torah, and changed the latter by adding into it ideas derived from the tradition they espoused. the origin of this tradition stretches back to the priests of ancient egypt (the magicians of pharaoh's regime. it is, in fact, the kabbalah which was passed on from there by a number of jews. the kabbalah assumed a form that enabled ancient egyptian and other pagan doctrines to

ews associated with them at various stages of european history. without going into detail, here are some of the headings under which we examined this topic: in provence, in france, there was an important templar refuge. during the arrests, very many hid here. another important feature of the area is that it is the most well known center of kabbalism in europe. provence is the place where the oral tradition of the kabbalah was made into a book. the peasants revolt in england, in 1381, was, according to some historians, fanned to flame by a secret organization. those experts who study the history of masonry agree that this secret organization was the templars. it was more than a mere civil uprising, it was a planned assault on the catholic church. 31 half a century after this revolt, a clerg

GNOSTIC CATECHISM

GNOSTIC HANDBOOK

5th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of ridethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other ways of knowing, esotericism and modern language. 2 the great chain of being flatland, the traditional model of the universe, the axis mundi and the sacred tree, characteristics of the traditional model, the neo-platonic cosmos, theosophical and modern maps, the kabbalistic tree of life, yggdrasil:the world tree. 3 first principles who or what is god? what s in a na

h 11 the secret way celestial transfiguration, going beyond the law, the parfait, wisdom from india, the secret of the qadesh and the bridal chamber 12 restoring the bible restoring the bible, what about the old testament? bible narratives, multiple levels of truth and continuing revelation, 13 the gnostic apostolic church churches and temples, the use of ritualism, the monastic life, the gnostic tradition: a brief history of the church, the role and purpose of the gnostic apostolic church, membership and priesthood, sacraments of the church and conclusion. table of contents continued the gnostic handbook page 4 all rights reserved 1997-2000 institute for gnostic studies gnostic apostolic church po box 492 armidale nsw 2350 australia email:pleroma@ozemail.com.au web: http//www.ozemail.com

ood, sacraments of the church and conclusion. table of contents continued the gnostic handbook page 4 all rights reserved 1997-2000 institute for gnostic studies gnostic apostolic church po box 492 armidale nsw 2350 australia email:pleroma@ozemail.com.au web: http//www.ozemail.com.au/ pleroma we have felt for many years that there is a great need for a study of the principles on which the gnostic tradition is built. at first we avoided such a task as our knowledge of the gnostic tradition was still evolving and because any outline of religious symbolism can come across as dogmatic. however, as time progressed we realized that if we waited until all the facts were in and we worked to avoid all possible misconceptions, we would end up with the gnostic handbook never being written. accordingl

olving and because any outline of religious symbolism can come across as dogmatic. however, as time progressed we realized that if we waited until all the facts were in and we worked to avoid all possible misconceptions, we would end up with the gnostic handbook never being written. accordingly, we believe that within this handbook is a comprehensive summary of the basic principles of the gnostic tradition. we realize that what we outline in this text is unusual and rightly so, gnosticism is a unique form of perception and hence offers a very different worldview from that found in christian, pagan or esoteric and occult traditions. gnosticism is the essence behind such outer forms and hence offers the framework from which religion, occultism and mythology create the form. in recent times w

ng as well as enjoyable reading. introduction gnosticism as a form of perception what do we mean when we say gnosticism is a form of perception? to truly understand the gnostic vision it is important to grasp what gnosticism is and not to be bogged down in various historical manifestations of the gnostic way of looking at things. gnosis literally means wisdom but does not mean book learning, even tradition, it is a direct experience of the divine, the flash of wisdom that is brought when we meet god face to face. certainly gnosticism has certain key motifs, certain perennial ideals, which we will examine in the course of this book. however, we must appreciate that there are gnostic trends in most religious traditions. whether we are talking about odin on the world tree and his flash of wis

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

ng this volume. gnostic theurgy page 4 the gnostic teachings were central to the esoteric schools of all traditions. even though separated by time, space and cultural forms, they were linked together by a common wisdom, a nexus which spans time and space to form a lineage of oral and written teaching which continue to this day. in the earliest stages of man s present cycle we find records of this tradition in images drawn on cave walls, strange statues, enigmatic diagrams and glyphs too distant to mean much to us now. it is really only in egypt that we start to find the first records of a fully developed esoteric system, one which i may add, still seems unique in its beauty and complexity. the school of egypt in some sense forms the first link in a chain which spans history, it can be link

is alive, it is a life transforming vortex, it is the voice originating from a world from which mankind is utterly alienated. gnostic theurgy page 5 the teachings offered in these books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all illumination. while other traditions may have knowledge to offer, until they come to terms with the nature of the cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not e

t's all. through the looking glass. lewis carroll. gnostic theurgy page 10 to appreciate the gnostic worldview you will need to put aside your beliefs and assumptions and reconsider most of what you have been taught. it is imperative that you understand the terms we use and the context they are used in. many of the words and concepts we present, though obviously from the language of the christian tradition, have little or no connection to the concepts of the same name in modern christianity! through our research, we have begun to reconstruct the mystery teachings, the inner teachings of the gnosis. hence, what we have discovered is very different from what the "so called" christian churches, occult organisations and other organised religions and philosophies teach today. now, stop for a mo

symbolic language rather than truth. when we are teaching children about mathematics, we may discuss apples and orange, trees and coins, however, as adults we enter into the world of algebra and equations. nobody really considers these two different approaches to be in conflict, we simply realise that a different set of metaphors are being used to explain the same essential truth. in the gnostic tradition the same is undoubtedly true. whether, for example, we speak of an error arising in the divine mind, an opposite appearing as a reflection of the logos or of satan being expelled from heaven, we are simply using different metaphors for the same cosmic event. it seems that many twentieth-century religious movements have become so locked into semantics that they end up arguing about things

nal manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this false creation by breathing life into shells satanel has formed. however, the fallen world cannot be fully rectified and a mixed system of light and darkness is formed. if we wish to move into another realm of myth, we could try a modern legend. in o

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, min. pentagrams used for the supreme banishing ritual pentagram (sbrp) banishing spirit active banishing air the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 3 of 3 6/27/2004 7:55 am banishing spirit active banishing fire banishing spirit active banishing

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we have presented the rituals in this course with the traditional lvx signs, and leave the option open for the individual to choose" excerpted from the "self-initiation into the golden dawn tradition" chic and tabatha cicero, 1998, llewellyn publications, st. paul, mewa general orders r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 preface general orders and index avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the current greatly ho

GOLDEN DAWN RITUALS ZAM3

history who deeply understand the profound necessity of returning the light from whence it came. for it is well known by those who study the esoteric fabric of life that light travels in a circuit. to return the light is to receive the light. in the words of jesus "what you have done for the least of them you have done for me" healing is a sacred responsibility and blessing that has its roots and tradition in our order as far back as our founder g.h. frater c.r.c. we can only be certain of one thing, the axiom "physician, heal thyself" is a deep, subtle truth. for as we project healing to the world, we heal the deepest part of our infected self, thus, gradually rising and becoming more than human. preparation for the vigil this vigil is one of the few of our order, that if possible, can be

GOLDEN CHAIN AND THE LONELY ROAD

cond order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis_ co-chief of the temple of isis__the golden chain and the lonely road: a typological study of initiatory transmissions within the sabbatic tradition by andrew d. chumbley initiation, the passing -on of power, the step of the mortal foot across the threshold of the gods, the hearing of the watchword, the reception of the book, the dreaming-draught sipp'd at midnight, the lonely stand in the heart of the wild..many are the ways of induction into the circle of the sabbat, many the waymarks- the moments of realisation- that lead the spir

efine the various strands of magical transmission which may be considered as 'lineages' or 'chains of g nosis' in and of themselves. in attempting to do this i shall admittedly be drawing directly from my own experience, specifically from that which i have gained as the present magister of the cultus sabbati. consequently, a subjective delimitation of the topic is inevitable. indeed, because the 'tradition' of the elder craft is of so many guises and localised variations, no definitive account of initiatory processes may even be tenable. undoubtedly omissions and generalisations will occur and for these i offer an apology in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. wi

y in advance. nonetheless, it is hoped that the broad schemata as given below will serve to clarify and to deepen an awareness of the matter in ways hitherto unexplored. with this intent the following article is offered as a stepping-stone to the wiser future of the way and its children. passing the fire-brand of tubalo-lucifer: ritual initiation the customary method of entrance into the sabbatic tradition is via formal ritual induction. this can take various forms, ranging from the simplest act of ritual 'authorisation' to the so-called 'grand array' of the full sabbatic ceremony. within the cultus sabbati there are various concurrent lineal streams, and it is from their example that i shall draw in the discussion below. the founding lineage of the cultus is that of 'the red snake, descen

et alia. all that constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary, this is the way in which initiation occurs within our own circle of practise. the exact details of its process will doubtless vary from o

on occurs within our own circle of practise. the exact details of its process will doubtless vary from one instance to the next, but the core principles are maintained; for they are the very manner in which 'the firebrand' is passed from one generation to the next. in the fulfilment of his 'making' the initiand is ritually 'authorised' to act as an autonomous participant and representative of the tradition. his or her name is entered into the book of lineages and the names of fellow brethren are communicated. within the ambit of the lineage in which the above process is actuated there are no grades or degrees beyond the principal initiation ritual, although it must be stated that some traditional lineages, such as the black boar and the serpent-cross, do utilise graded structures. in the c

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

of the sun. society had fallen into disorder, and the people suffered much hardship. then there suddenly appeared, coming from the south, a white man of large stature and authoritative demeanour. this man had such great power that he changed the hills into valleys and from the valleys made great hills, causing streams to flow from the living stone..1 the early spanish chronicler who recorded this tradition explained that it had been told to him by the indians he had travelled among on his journeys in the andes: and they heard it from their fathers, who in their turn had it from the old songs which were handed down from very ancient times. they say that this man travelled along the highland route to the north, working marvels as he went and that they never saw him again. they say that in ma

s could not have been the result of a slow process. 11 see, for example, ian cameron, kingdom of the sun god: a history of the andes and their people, guild publishing, london, 1990, pp. 48-9. 12 tiahuanacu ii, p. 91 and i, p. 39. graham hancock fingerprints of the gods 73 chapter 9 once and future king during my travels in the andes i had several times re-read a curious variant of the mainstream tradition of viracocha. in this variant, which was from the area around lake titicaca known as the collao, the deity civilizing-hero had been named thunupa: thunupa appeared on the altiplano in ancient times, coming from the north with five disciples. a white man of august presence, blue-eyed, and bearded, he was sober, puritanical and preached against drunkenness, polygamy and war.1 after travell

k down and grievously wounded by a group of jealous conspirators: they put his blessed body in a boat of totora rush and set it adrift on lake titicaca. there. he sailed away with such speed that those who had tried so cruelly to kill him were left behind in terror and astonishment for this lake has no current. the boat came to the shore at cochamarca, where today is the river desguardero. indian tradition asserts that the boat struck the land with such force it created the river desguardero, which before then did not exist. and on the water so released the holy body was carried many leagues away to the sea coast at africa..3 boats, water and salvation there are curious parallels here to the story of osiris, the ancient egyptian high god of death and resurrection. the fullest account of th

ked the natives whether these edifices were built in the time of the inca, wrote the chronicler pedro cieza de leon, they laughed at the question, affirming that they were made long before the inca reign and. that they had heard from their forebears that everything to be seen there appeared suddenly in the course of a single night. 1 meanwhile another spanish visitor of the same period recorded a tradition which said that the stones had been lifted miraculously off the ground, they were carried through the air to the sound of a trumpet. 2 not long after the conquest a detailed description of the city was written by the historian garcilaso de la vega. no looting for treasure or for building materials had yet taken place and, though ravaged by the tooth of time, the site was still magnificen

ll, highlystylized fish-heads. this sign had been persuasively interpreted by posnansky as meaning fish in general.8 it seemed, therefore, that el fraile was a portrayal of an imaginary or symbolic fish man. the figure was also equipped with a belt sculpted with the images of several large crustaceans, so this notion seemed all the more probable. what had been intended? i had learned of one local tradition i thought might shed light on the matter. it was very ancient and spoke of gods of the lake, with fish tails, called chullua and umantua .9 in this, and in the fish-garbed figures, it seemed that there was a curious out-of-place echo of mesopotamian myths, which spoke strangely, and at length, about amphibious beings, endowed with reason who had visited the land of sumer in remote prehis

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ed, cyril, akhenaton, abacus, london, 1968. egypt to the end of the old kingdom, thames& hudson, london, 1988. ancient america, time-life international, 1970. ancient egyptian book of the dead (trans. r. o. faulkner, british museum publications, 1989. ancient egyptian pyramid texts (trans. r. o. faulkner wrevised edition secret cipher of the ufonauts allen h. greenfield purveyors of the authentic tradition [seated, from left to right: meade layne, jacob frank, aleister crowley, mark probert, max theon [allen greenfield, standing] detail from an art piece by jonathan sellers. secret cipher of the ufonauts allen h. greenfield 2005 first digital edition copyright 1994, 2005 by allen h. greenfield all rights reserved. no part of this publication may be reproduced or transmitted in any form or

s and index. isbn: 1-881532-04-6 $9.95 1. unidentified flying objects. 2. ciphers 1. title tl789.g74 1994 135 .4 dc20 94-31644 second expanded edition: september, 2005. cover art from a painting by debra page, entitled nephilim al-kemy. graphic design by jonathan sellers/ facme_org. introductory remarks and afterword cipher as art: art as code language and illustrations purveyors of the authentic tradition, meeting of the inner circle, fireman, and tank girl copyright 2001- 2005 jonathan sellers. set in adobe garamond pro and futura extra black. cover set in ai regular. 10 9 8 7 6 5 4 3 2 printed in the united states of america. i would be remiss if i did not acknowledge with profound gratitude the role of my teachers in the occult: patriarch michael bertiaux, bishop jack hogg and the late

of my own, as a result of study and practice of the body of works that have been written by and about aleister crowley, the book of the law, thelema, and other related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, from 1996 to 1997, in its original hand-written manuscript form, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfie

, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfield s website. from the first, i felt an affinity with allen and with his words, which went beyond the standard familiarity with crowley, gnosticism, the authentic tradition. an examination of chapter 2, a most unusual cast of characters, will bring together many different strands of the authentic tradition, thus tying up some loose ends. in fact, allen and i share a lot of interests. i first became aware of the new aeon english qabalah, by way of my involvement with t. o. p. y.1, in the late 1980s, when the equinox, volume vii was in production, and availab

ome of my earliest ceremonial was performed using naeq values, including those which led to what became known as the dur.an.ki working. ciphers and secret alphabets have played a significant role in the history of religion; in the history of secret societies; in the history of intelligence. these last two have often been intimately connected over the centuries. the idea that there is an authentic tradition, whose initiates (and custodians) contact each other using these ancient tools, and whose contact and communication extends to those in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be distur

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

vailable from llewellyn publications. in my opinion, enochian magick ranks as one of the most powerful branches of western magick and occultism. it rivals the hebrew qabalah in scope, and provides an alternative to the more familiar system of qabalism. one of the goals of this book is to open the enochian system ta the public and to make it as available as the qabalah. although steeped in western tradition, it has not until now, ever been fully revealed. the enochian magical system appeals to the brain as well as the heart. those who desire seif-initiation or those who seek meaning in their daily life will be attracted to its study. if offers a 'new way' for those who are dissatisfied 4 with their current understanding of themselves and the world in which they live. those who seek for 'sci

ard invoking of the desired deity. the signposts presented inenochian magic and in this manual can be used to create the invoking ritual details are provided in enochian magic. the ritual should be such as to enduce a degree of samadhi or singlepointed concentration. 3. drama this method is the way of the combined heart, body arad mirad. it is difficult to perform by a single person, but years of tradition attests to its effectiveness. crowley's liber 777 can be used to determine the necessary magical correspondences. however, the very fact that little is known of the enochian deities precludes use of this method for most invocations. it can be used effectively for the egyptian gods and goddesses of the lesser watchtower squares.in 85 this method you assume the appropriate god-form (i.e, l

fined to vta. the lord of the city of the pyramids is also reduced to a "pyramid of dust" but he shed his blood into the cup of babalon and thus shares in both the masculine and feminine currents. one of your magical tasks is to earn the title of the lord of the city of the pyramids yourself. in addi t i on t o the l eade r s of the hi e ra rchy of compassion who have dedicated their lives in the tradition of the bodhisattvas of mahayana buddhism, loe also contains their complement, the so-called black brothers. t h e s e a r e p e o p l e wh o h a v e r i s e n i n s p i r i t u a l understanding to this lofty height but who refuse to shed their blood into the cup. they are higher in understanding than the residents of the city of the pyramids, but have erected thick towers of egotism aro

attva and the hanged man of the tarot. it is a manifestation of solar forces and energies in human form. tradi t ion holds that the sun-savior embodies himself periodically on earth in order to alleviate the sufferings of man and to keep the light of truth burning in men's hearts. the sublime concept of the soe (savior) and especially of the arsoe (sun-savior) is one of the most revered in occult tradition. it is nothing less than a deity deliberately embodying in flesh as a result of compassion. it is the son of god self-made into the son of man. in enochian magick the word soe (pronounced soh-eh) is the magical formula of the messiah or savior. soe is derived from the parent phrase, sah-oma-el (sah-hehohrnah-el) which means" the highest understanding is within" this phrase has a gematric

GREY W G CONDENSATION OF KABBALAH

d of esoteric experimentation. theurgy and talismanic magic became incorporated into its curriculum as also did astrology and other arcane activities. the 22 trumps of the tarot cards were well aligned with the paths of the tree, and the numbered cards coincided with the four worlds of the ten spheres. thenceforth the tree became a sort of storage system for all the esoterica of our western inner tradition. it has since turned into a major symbol representing practically every variety of our occult specialist studies, with the possible exception of the neo-paganmovement which usually finds it too formal and complex. once the connections of the tarot with the tree had been established, very definitemeanings could be attached to them providing they were properly used as indicators of divine

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

with proper insulation may safely handle the averse forces. 8 ibid, p. 36. 6 in a ritual of magical evocation, the magician organizes his or her defenses to provide sufficient insulation for complete safety. the magician's first line of defense is the triangle of art. this is the space wherein to evoke the demon to visible appearance and to constrain it during the ritual. according to rosicrucian tradition, another alternative instead of a triangle is to employ polygons whose numbers of angles correspond to the nature of the force. for example, the evocation of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept m

n of the qlippoth of hod could employ an octagon, that of the spirit of jupiter, a square, and so forth. in practice, however, the traditional triangle of art, specially prepared for the ritual, is generally quite sufficient. the adept may nonetheless wish to experiment with polygons other than a triangle for use as constrainment devices, since there exists historical precedent in the rosicrucian tradition for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to us

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

guage than the gothic itself. now if such inferences as to what is non-extant are valid in language, if its present condition carries us far back to an older and oldest; a like proceeding must be justifiable in mythology too, and from its dry watercourses we may guess the copious spring, from its stagnant swamps the ancient river. nations hold fast by prescription: we shall never comprehend their tradition, their superstition, unless we spread under it a bed on still heathen soil. and these views are confirmed by what we know to be true of poetry and legend. if the heathens already possessed a finely articulated language, and if we concede to them an abundant stock of religious myths, then song and story could not fail to preface. vll lay hold of these, and to interweave themselves with th

230. as i have said on p. 9, some monk at st, gall, fulda, merseburg or corvei might have conceived the happy idea of putting pen to the antiquities of his country, gathering up things of which the footprints were still fresh, and achieving for the foreground of our history, just where it begins to disengage itself from legend, a lasting work, such as saxo grammaticus accomplished. even if german tradition was more blurred and colourless from the seventh century to the eleventh, than was danish in the twelfth, if estrangement from native legend had advanced more slowly in the far north; yet waltharius and rudlieb, or the rhyme of the boar in notker, may shew us that in the very cloisters there was much still unforgotten of the ancient songs. it is likely that scribes continued for some tim

hin their reach, though to pick the grain out of the chaff would no doubt come easier to us than to them. much then is irrecoverably lost to our mythology; i turn to the sources that remain to it, which are partly written memorials, partly the never resting sti*eam of living manners and story. the former may reach far back, but they present themselves piecemeal and disconnected, while the popular tradition of today hangs by threads which ultimately link it without a break to ancient times. of the priceless records of the romans, who let the first ray of history fall on their defeated but unsubdued enemy, i have spoken in the fourth and sixth chapters. if among gods and heroes only tuisco, mannus and alx are named in german, and the rest given in' romana interpretatio' on the other hand, th

st identical with her lives on in fadeless legend: holde, berhte, fricke, harke, gaue, stempe, trempe. at the first glance none of these names seem to go very high up; yet, berhte at all events is introduced in poems of the 14-1 5th century, and the matter begins to wear another look the moment we can set her beside the carolingian berhta, beside the eddie biort (p. 1149, beside the deeply rooted tradition of the' white lady' of dame holda the legend was never written down till the 1 7th century; if holda was in the venus-mountain, which goes as far back as the 14th, she at once gains in importance; then further, in the 12th century we can point to pharaildis (p. 284; and if, to crown all, huldana in the stone inscription is correct (p. 266, we can have but little doubt of a gothic worship

s, may be drawn from the old legend of fruoto. the blissful birth of the saviour, the new era beginning with him, were employed in drawing pictures of a golden age (p. 695. 793 n) and the state of happiness xliv peeface. and peace inseparable from it. the eoman augustus^ under whom christ was born, closed the temple of janus, and peace is supposed to have reigned all over the earth. now the norse tradition makes its mythic frosi likewise contemporary with augustus, frosi whose reign is marked by peace and blessedness, who made captive giantesses grind heaps of gold for him (p. 531. 871, and had bracelets deposited on the public highway without any one laying hands on them. the poets call gold' miol fro'sa' fruoto^s meal (sn. 146, to explain which phrase the poem grottasaungr is inserted in

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

f halberstadt, bewailing as late as 1462 the heathenish worship of a being whom men named den guden lubben, to whom they offered bones of animals on a hill by schochwitz in the county of mansfeld. not only have such ancient bone-heaps been discovered on the lupberg there (conf. the augsburg perleich, p. 294, but in the church of the neighbouring miillersdorf an idol image let into the wall, which tradition says was brought there from the lupberg (see suppl. 1 the on. has several words for giantess, beside the gygr men tioned above: skass, neut, seem. 144b 154b, and sfassa, fern; gridr f, mella f; gifr f, saem. 143b, norweg. jyvri (hallag. 53) or g-ywi, gurri, djurre (faye 7. 9. 10. 12. this gifr seems to mean saucy, defiant, greedy. troll neut, gen. trolls (ssem. 6a, swed. troll, dan. trol

ave this country, and they are to live here instead/ the old giant race have to give way to agri cultural man, agriculture is an eye-sore to them, as it is to dwarfs (p. 459. the honest coarse grain of gianthood, which looks upon man as a tiny little beast, a beetle burrowing in the mud, but yet is secretly afraid of him, could not be hit off more happily than in these few touches. i believe this tradition is domiciled in many other parts as well (see suppl. not less popular or naive is the story of the giant on a journey being troubled with a little stone in his shoe: when at last he shakes it out, there is a rock or hill left on the ground. the brunswick anzeigen for 1759 inform us on p. 1636 < a peasant said to me once, as i travelled in his company past a hill on the k. mm: sir

. no. 20, which reminds one of the thundergod s hammer. two mines living, one on the bberstein, the other on homburg, had but one axe between them to split their wood with. when the eberstein hime was going to work, he shouted across to homburg four miles off, and his friend immediately threw the axe over; and the contrary, when the axe happened to be on the eberstein. the same thing is told in a tradition, likewise west phalian, of the hiines on the hiinenkeller and the porta throwing their one hatchet.1 the hiines of the brunsberg and wiltberg, between godelheim and amelunxen, played at bowls together across the weser (deut. sag. no. 16. good neighbours too were the giants on weissenstein and remberg in upper hesse; they had a baking-oven in common, that stood midway in the field, and wh

e pipskdgg, wedge- 1 danske viser 2, 12-3. thiele 1, 32; conf. faye 118-9. 2 fernow s varmeland, p. 223. 3 nyerup s karakteristik af christian 4, p. 17. trlants. 551 like or peaked beard, quoted by ihre; but the norwegian rhyme has white beard (the barbe fleurie of charlemagne. such divergences, and the changes rung on cellar wall, bathroom wall, cliff wall/ vouch for the popular character of the tradition (see suppl. it will surprise no one, if i produce a still older type of the whole story from the edda itself. when brynhildr in her decorated car was faring the hel-veg/ she went past the dwelling of a gygr; the giantess accosts her with the words (ssem. 228a: skaltu i gognom ganga eigi grioti studda garsa mina (shalfc not go through my stone-built house. this brings on a dialogue, which

to stone (see suppl. the old and truly popular terminology of mountains everywhere uses the names of different parts of the body; to mountains are given a head, brow, neck, back, shoulder, knee, foot, etc (ra. 541. and here we come across numerous approximations and overlappings between the giant-legend and those of dwarfs, schrats and watersprites, as the comprehensive name troll in scandinavian tradition would of itself indicate. dwarfs of the mountains are, like giants, liable to transformation into stone, as indeed they have sprung out of stone (p. 532-3. rosmer havmand (merman) springs or flies, as the graphic phrase is, into stone? then on the other side, the notion of the giant gets a good deal mixed up with that of the hero, usually his opposite. strong jack in our nursery- tales a

s attended by a caretaker.or on which there was a blue light, burning during all convocations in lodges. in our lodges of today, the vestal altar may be replaced by a stand of some kind, appropriate in design, and surmounted by a metal urn, in which a simulated flame may appear representing the ancient "vestal fire".and wherein the "lesser light" is demonstrated at initiations. in accordance with tradition, a low-intensity red light may be used also, by having a light with a red bulb burning on the vestal stand in the lodge. the colombe the "colombe" of each lodge is the ritualistic vestal. aside from her ritualistic work, she should see that the red light or simulated fire on the vestal stand is lighted for each convocation. she should have a permanent seat at the right side of the vestal

er residing at the of the large . of the . upon the four ends of the large are inscribed the : , sulphur, and . at the top of the , is placed in the center, sulphur on the left, and on the right. upon the other ends of the the have been inscribed in such an as to conform to the . also upon each arm, adjacent to the , is the of the . this -pointed figure is a rep [75] resentation of the rosy itself: the victory of the quintessence over the four . the wheel at the top of each represents the quintessence; the small on the left, with the point downward and a line parallel to t