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BOOK OF BARUCH

6 for they departed from thee on foot, and were led away of their enemies: but god bringeth them unto thee exalted with glory, as children of the kingdom. 7 for god hath appointed that every high hill, and banks of long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hek

0 0

s, one sitting on top of the other. the altar is black. imperator cancellarius hierophant past hiero. praemonstratrix sentinel hegemon hiereus kerux b/e b/w. rose lamp bread& sal t wine east west dadouchos stolistes north south in the neophyte initiation, the altar is placed in the eastern part of malkuth (please check the diagram. remember, the temple is set up in the symbology of the qabalistic tree of life, malkuth being the starting place. this is an important point for many temples who incorrectly place the altar in the center of the temple; it should be placed slightly to the east, as pointed out earlier, in the eastern part of malkuth. the altar is the center pinnacle of the temple. although it is painted black, to the adept it is veiled with citrine in the east, olive in the south

, russet in the north, and black in the west; the base is black while the summit or the top of the altar is in a brilliant whiteness. remember, these are symbolic colors that those who have studied the symbology will see as they look at the altar. the reason for these colors will be better understood as we understand the color scheme of the sephira of malkuth, the bottom sephira of the qabalistic tree of life. the hierophant is responsible for bringing in the divine white brilliance, the infinite divine light into the temple. the hierophant brings this light forth where it eventually finds a home on the altar. the symbols that are placed upon the altar have the divine supernal light brought into them and at the end of the ceremony it is drawn back out and sent back to the infinite godhead

dhead. resting on top of the cubical altar of the universe is the symbol of the golden dawn, the cross and triangle. it is in the cross and triangle that we see the powers, energies and forces coming into manifestation from the infinite divine light. this is concentrated, infused and exemplified in 44 the white triangle of the supernals. the supernals are the top three sephiroth of the qabalistic tree of life; they represent our higher self, our divine genius, our bornless self. sitting above the white triangle is the red cross. this can be called the red cross of tiphareth, the center sephira of the qabalistic tree of life. it is this red cross that is responsible for bringing the infinite white light down into manifestation and into the outer order, or more succinctly, infused into the c

anner itself has a gold cross upon a white background. superimposed on that gold cross is the hexagram. the upward triangle is red whereas the downward triange is blue. these are symbols of fire and water, which again are opposing forces brought together in unity. the white "t" in the center of the gold cross is the symbol of tav, the beginning pathway in which we must traverse as we climb up the tree of life from malkuth into yesod. it is also the final pathway through which the divine light manifests down from the higher sephiroth into the physical world, known as malkuth. the background of the banner is white. this is symbolical of ain soph aur. you will be learning more about that later, but it suffices to say that it is divine white brilliance. the banner itself is suspended by a gold

phyte. the banner of the west will be explained in greater detail in the zelator grade. however, the white triangle refers to the three paths connecting malkuth with the other sephiroth. the red cross refers to hidden knowledge of the divine nature. this can be discovered through the aid of the three paths that come out of malkuth. in other words, as we progress ourselves higher on the qabalistic tree of life, the true divine nature may be understood and obtained. the cross and triangle together represent the forces of both light and life. the cross that is in the center of the triangle is also called the cross of tiphareth. it represents self-sacrifice that is necessary. here we are talking about sacrificing the ego or old ways and habits that is required and necessary in the achievment a

1 10 INITIATION CEREMONY

ng in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and fro

ood for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the supernals in daath. but the good which is under it is called the archangel metatron, and the evil is called the archangel samael, and between them lies the straight and narrow way where the archangel sandalphon keeps watch. the souls and the angels are above its branches, and the qlippoth or demons dwell under its ro

n is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created nature that man being cast out of eden may not fall into the void. he has bound man with the stars as with a chain. he allures him with scattered fragments of the divine body in bird and beast and flower, and he laments over him in the wind and in the sea and in the birds. when the times are ended, he will call the kerubim from the east of the garden, and all shall

sephiroth. the letters tau, qoph and shin make the word quesheth a bow, the reflection of the rainbow of promise stretched over our earth, and which is about the throne of god (hegemon points out the flaming sword, saying) heg: this drawing of the flaming sword of the kerubim, is a representation of the guardians of the gates of eden, just as the hiereus and hegemon symbolize the two paths of the tree of the knowledge of good and of evil. hiereus: in this grade, the red cross is placed within the white triangle upon the altar, and it is thus the symbol of the banner of the west. the triangle refers to the three paths and the cross to the hidden knowledge. the cross and the triangle together represent life and light. hiero: points out the tablet of the north, saying: hiero: this grade is es

mical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the names of the four orders of elemental spirits. 1) the names and descriptions of the kerubim. 12) the meaning of the laver and great altar of burnt offerings of the sacrifice and of the qlippoth or shells. 13) the names of the ten heavens of assiah, in hebrew and english. 14) the names of the four qabalistic world

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

s a similar sacrifice offered by the apostate swedes at the election of king svein (second half of 11th century: var]?a framleidt hross eitt a j?ingit, ok hoggvit i sundr, ok sjcipt til ids, en rio]?u(5u blosinu hluttre; kostusu]?a allir sviar kristni ok liofust blot; then was led forward ahorse into the thing, and hewed in sunder, and divided for eating, and they reddened with the blood the blot-tree &c. tornald. sog. 1, 512. dietmar of merseburg's description of the great norse (strictly danish) sacrificial rite, which however was extinct a hundred years before his time, evidently contains circumstances exaggerated legendwise and distorted; he says 1, 9: sed quia ego de hostiis (istorthmannorum) mira audivi, haec indiscussa praeterire nolo, est unus in his partibus locus, caput istius re

, od. 3, 332. 341. conf. de linguae usu in sacriliciis, nitzsch ad horn. od. 1, 207. in the folk-tales, whoever has to kill a man or beast, is told to bring in proof the tongue or heart, apparently as being eminent portions- aiav. 2 dliti obiet, to kindle an offering, koniginh. hs, 98. 58- worship. ribbons. to this day, at a fruit-gathering in holstein, five or six apples are left hanging on each tree, and then the next crop will thrive. more striking examples of this custom will be given later, in treating of individual gods. but, just as tame and eatable animals were especially available for sacrifice, so are fruit-trees (frugiferae arbores, tac. germ. 10, and grains; and at a formal transfer of land, boughs covered with leaves, apples or nuts are used as earnest of the bargain. the mhg

the bargain. the mhg. poet (fundgr. ii, 25) describes cain's sacrifice in the words' eine garb er nam, er wolte sie oppheren mit cheren joch mit agcnen' a sheaf he took, he would offer it with ears and eke with spikes: a formula expressing at once the upper part or beard (arista, and the whole ear and stalk (spica) as well. under this head we also put the crowning of the divine image, of a sacred tree or a sacrificed animal with foliage or floioers; not the faintest trace of this appears in the norse sagas, and as little in our oldest documents. from later times and surviving folk-tales i can bring forward a few things. on ascension day the girls in more than one part of germany twine garlands of white and red flowers, and hang them up in the dwellingroom or over the cattle in the stable

eplaced by fresh ones the next year^ at the village of questenberg in the ilarz, on the third day in whitsuntide, the lads carry an oak up the castle-hill which overlooks the whole district, and, when they have set it upright, fasten to it a large garland of branches of trees plaited together, and as big as a cartwheel. they all shout' the qucste i.e. garland) hangs' and then they dance round the tree on the hill top- both tree and garland are renewed every year^ isiot far from the meisner mountain in hesse stands a high precipice with a cavern opening under it, which goes by the name of the hollow stone. into this cavern every easter monday the youths and maidens of the neighbouring villages carry nosegays, and then draw some cooling water. no one will venture down, unless he has flowers

estigium. ut fratres tamen, ut juvenes venerantur. this alcis is either itself the nom, or a gen. of alx (as falcis of falx, which perfectly corresponds to the gothic alhs. a pair of heroic brothers was worshipped, without any statues, in a sacred grove; the name can hardly be ascribed to them^ it is the abode of the divinity that is called alx. numen is here the sacred wood, or even some notable tree in it^ 1 unless it were dat. pi. of alcus [or alca akkr. a wendicliolz, boliem. holec, which has been adduced, is not to the point, for it means strictly a bald naked wretch, a beggar boy, pol. golec, russ. gholiak. besides, the naharvali and the other lygian nations can scarcely have been slavs^ i am not convinced that numen can refer to the place. the plain sense seems to be' the divinity h

3 8 INITIATION CEREMONY

shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the grade of practicus. honoured hegemon, see that the temple is properly guarded (done) heg: very hon

hoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemical symbols of mercury, sulphur, and salt mercurial figures censer 4 chairs cup of water part iii ceremony of the grade of practicus hiero: honoured hegemon, instruct the theoricus in the proper alarm, present him with the necessary admission badge and admit him (her (done) hiero: place the theoricus before the portal o

cally entered this grade from the grade of theoricus. heg: leads theoricus to s.w. corner of temple (done) heg: leads theoricus s.w. then forward to hiereus. hiereus: by what symbol dost thou enter herein? heg: by the peculiar emblem of the stolistes, which is the cup of water. hiereus: the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life it embraces nine of the sephiroth, exclusive of kether. yesod and malkuth form the triangle below, the former the apex the latter the base. like the caduceus it further represents the 3 elements of water, air and fire. the crescent is the water which is above the firmament; the circle is the firmament and the triangle the consuming fire below, which is opposed to the celestial fire sy

he 12th chapter of the apocalypse clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden

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

4 7 INITIATION CEREMONY

s when the moon is increasing above. also when the sun is in the sign pisces, the moon will be well in her increase in cancer as shown by the crayfish emblem. hiero: leads practicus to tablet of the serpent of brass in east. hiero: this is the serpent nehushtan which moses made when the children of israel were bitten by the serpents of fire in the wilderness. it is the serpent of the paths of the tree. and he set it on a pole, that is, twined round the middle pillar of the sephiroth. and the word used in the passage in numbers 21 for fiery serpents, is the same as the name of the angels of geburah, the same spelling, the same pointing, seraphim, around the middle pillar of the sephiroth, because that is the reconciler between the fires of geburah and severity, and the waters of chesed or m

cross of corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300

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

nah, the great supernal mother, aima elohim pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of

am to a figure having reentering angles as well. the number of possible modes of tracing the lineal figures will then be triangle, 1; square, 1; pentangle. 2: hexangle, 2; heptangle. 3; octangle. 3; enneangle,4; dekangle, 4; endekangle, 4; dodekangle, 5. heg: leads practicus to tablet in the south. heg: before you are the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii temple offic

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

en, 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 squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or sto

e of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the s

tion and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux me

guide you in your everyday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful o

as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in the forest or along the river and my partner jim and i give her the opportunity to explore her environment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience 'on the sabbats, we and our friends celebrate with seasonal games, activities, myths and feasts, and the children in our lives are always eager and excited to

ABRAMELIN1

n them herein. i say all this because it is very easy to him who is not constantly upon his guard to err. one old scribbler of symbols26 gave me many enchantments which only tended to work evil. he performed other operations by means of numbers, which were all odd, and of a triple proportion, in no way similar to the other, and for proof of this, he caused by such means in my presence a very fine tree which was near my house to fall to the ground, and all the leaves and fruits were consumed in a very short time. and he told me that in numbers there was hidden a very great mystery, because that by the means of numbers one can perform all the operations for friendships, riches, honours, and all sorts of the sacred magic 16 things, good and evil; and he assured me that he had tried them, but

ABRAMELIN2

es and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves

ou shall take that of cedar, or of rose, or of citron, or any other odoriferous wood. you shall reduce all these ingredients into a very fine powder, mix them well together and keep the same in a box or other convenient vessel. as you will consume a great deal of this perfume, it will be advisable to mix enough on the eve of the sabbath to last the whole week. you shall also have a wand of almond-tree wood, smooth and straight, of the length of about from half an ell to six feet50 and ye shall keep the aforesaid things in good order in the cupboard51 of the altar, ready for use in the proper time and place. here followeth the manner of ordering oneself and of operating. the sacred magic 62 the twelfth chapter. how one should keep oneself in order to carry out this operation well. his opera

86 the servitors of oriens, paymon, ariton and amaymon. hosen: from chaldaic, chvsn, chosen= strong, vigorous, powerful. saraph: from hebrew, shrp= to burn, or devour with fire. proxosos: perhaps from greek, prox, proxokos= a kid. habhi: from chaidee, chba, or hebrew, chbh= hidden. acuar: from hebrew, akr= a tiller of the earth. tirana: perhaps from hebrew, thrn= the mast of a ship, also an apple tree. alluph: from hebrew, alvp= a leader, a duke; also a bull, from his leading the herd. nercamay: perhaps from hebrew, nor= a boy, and chmh a companion. nilen: perhaps from nilus, latin, or neilos, greek= the river nile. morel: perhaps from hebrew, mrh= to rebel. traci: from greek, trachus, etc= harsh, rude. enaia: perhaps from hebrew, onih= poor, afflicted. mulach: probably the same as moloch

ABRAMELIN3

at or cap, upon the top of your head, and you will be secretly answered by the spirit who will execute that which you wish (this mode of operation will evidently be applicable to many of the chapters (e) no. b is a square of c f squares, and is a complete specimen of double acrostic arrangement. milon, though greek-sounding, has here hardly a meaning if derived from either milos, a fruit or other tree; or from meilon, a precious thing, or article of value. it seems rather derived from the hebrew mlvn= a diversity of things, or matters. irago is perhaps from greek eira a question, or inquiry, and ago to conduct or decide. hebrew rgo= to disrupt or analyse. lamal, probably from chaldaic mla= fullness, entirety. ogari from hebrew ogr= a swallow or swiftly-flying thing. nolim from hebrew, noli

ich is for the things to happen in war. no. f is a double acrostic of e j squares. nvdeton from hebrew nd= to remove, and athn= strongly. vsilaro from hebrew bshl= to ripen, and chaldaic aro= the earth. diremat from hebrew dr= to encompass or include, and mt= things forgotten or slipped aside. elemele from hebrew alim and alh= god of the mighty ones. tamerid from hebrew thmr= straight like a palm-tree, and id= put forward. oralisv= from hebrew= orl= superfluous, and ish= the substance. notedvn, from nth= to stretch out and dn= to contend or rule. no. g is a double acrostic of d g squares. sarapi from hebrew shrp= to burn. arairp from hebrew ar= a river, and rph= to abate or slacken. rakkia from hebrew rkk= to become faint, to become softened. aikkar from hebrew okr= to trouble or disturb

ADDTLS

gram represents three squares on the tablets. this attribution is perfectly simple if it be remembered that the letter consonant to the tablet always comes to the top and left. the arrows show the direction in which the name is to be read. the sephirotic crosses in the lesser angles have, as the student will already have noted, ten squares, each of which is referred to one of the sephiroth of the tree of life. the sephirotic cross therefore represents the sephiroth modified by the letter of the lesser angle. thus kether in the airy, lesser angle is the kether of w. in the watery lesser angle, it is the kether of h, and so on. the letters, in this case, as elsewhere explained, refer to the four worlds. referring to the other squares of the lesser angles, in the kerubic rank the outside squa

nd l) the right side of the linea dei patris filiique. the decanate system as employed by the order will be found in the part of this lesson dealing with the significance of the tarot cards. they begin with the attribution of the first decanate of a to the planet f, and ending with the last decanate of l also ruled by f. the order of planets for the decanates follows the order of sephiroth on the tree of life: l, k, f, a, c, b, and y. there are 36 small cards of the tarot, as explained in the appropriate documents, attributed to the decanates of the twelve signs. therefore to each of the decanate squares on the great cross will be attributed one of the small cards of the 17 tarot. 2, 3, and 4, of each of the four suits of tarot are referred to cardinal signs, 5, 6, and 7 to the kerubic or

as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the

n, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supernals, and as it were high priestess to the inferior sephiroth.(compare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents st

former square. and the land of f as usually described will be a very fair representation thereof. the following statements concerning aspects of the philosophy underlying the enochian tablets are also written by g.h. fratre s.r.m.d. some of them are very profound and the student will do well if he gives them a good deal of attention especially in connection with the idea of the projection of the tree of life into a solid sphere and forming five pillars. this part of the enochian teaching is taken from a manuscript entitled x. the book of the concourse of the forces. binding together the powers of the squares in the terrestrial quadrangles of enoch. each of these terrestrial tablets of the elements is divided into 4 lesser angles by the great central cross which cometh forth as from the ga

ADEPTUS MINOR INITIATION

of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign unto thee. for the flaming sword and the serpent of wisdom shall be the symbol which shall produce thee admission. return thou then and divest

inding force of his obligations, and put a chain about his neck, the emblem of repentance and humility" hodos "mighty adeptus major, it shall be done (hodos chamelionis salutes and retires with aspirant, strips him of all ornaments, brings him back to the door in a plain black robe, roped and carrying diagram of sword and serpent. gives one gentle knock. third adept opens door) 10 (serpent on the tree of life) third "by the aid of what symbol do ye seek admission" hodos (shows diagram "by the aid of the flaming sword, and the serpent of wisdom" second "whom bringest thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second

go k k violet m f scarlet r a orange d c green b b yellow 28 g y blue unto the signs of the zodiac are ascribed the following: h a scarlet w b red orange z c orange j d amber f e greenish-yellow y f yellow-green l g emerald n h greenish-blue p i blue u j indigo x k violet q l crimson further, thou wilt observe that the colors of the paths and the sephiroth form a mutual balance and harmony on the tree. colors are forces, the signatures of the forces; and the child of the children of the forces art thou "therefore about the throne of the mighty one is a rainbow of glory and at his feet is the crystal sea. but there are many other attributions of color also, seeing that the respective rays meet and blend with each other. and therefore do i greet thee with the mystic title of hodos chamelioni

he 'path of the chamelion' the path of mixed colors, and i give thee the symbol of hiddekel, the third river which floweth towards the east of hycu (they return to altar, and second adept indicates crook and scourge thereon. second "the colors of the crook and scourge are taken from those of the minutum mundum diagram, and they thus represent the just equilibrium between mercy and severity on the tree of life. the crook therefore is divided into the colors symbolic of: rtk, a, hmkj, b, dsj, e, trapt, a, dwh, j. and the scourge into those symbolizing: jxn, h, trapt, c, hnyb, d, hrwbg, m" third (indicates sword and serpent "the colors of the minutum mundum are also the key to those which compose the admission badge of the sword and serpent; and thus, by their aid it may be the better examine

hter for the blackness which is beneath "thus mayest thou comprehend that the evil helpeth forward the good. and between the light and the darkness vibrate the colors of the rainbow, whose crossed and reflected rays, under the planetary presidency are shewn forth in these seven walls "remember that thou hast entered by the door of the planet c, whose symbol includes the whole ten sephiroth of the tree of life. each wall of the tomb is said mystically to be in breadth five feet and in height eight feet, thus yielding forty squares, of which ten are marked and salient, representing the ten sephiroth in the form of the tree of life, acting throughout the planet. the remaining squares represent the \ybwrk and the eternal m, the three alchemical principles, the three elements, the seven planets

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

ware of the results of such use. 7. at the same time, in a general exposition of yoga, it may be useful to give some idea of the functions on which those peaks that pierce the clouds of the limitations of our intellectual understanding are based. i have found it very useful in all kinds of thinking to employ a sort of abacus. the schematic representation of the universe given by astrology and the tree of life is extremely valuable, especially when reinforced and amplified by the holy qabalah. this tree of life is susceptible to infinite ramifications, and there is no need in this connectin to explore its subtleties. we ought to be able to make a fairly satisfactory diagram for elementary purposes by taking as the basis of our illustration the solar system as conceived by the astrologers. i

letter) this is also a reference to the elements, fire, water, air, earth. i may go further, and say that all possible existing things are to be classed as related to one or more of these elements for convenience in certain operations. but these four letters, though in one sense they represent the eternal framework, are not, so to speak, original. for instance, when we place tetragrammaton on the tree of life, the ten sephiroth or numbers, we do not include the first sephira. yod is referred to the second, he to the third, vau to the group from 4 to 9, and he' final to the tenth. no. 1 is said to be symbolised by the top point of the yod. it is only in no. 10 that we get the manifested universe, which is thus shown as the result of the yoga of the other forces, the first three letters of t

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

e differences of local convenience in thinking. but all these go back to the still older cosmogony of the ancient egyptians, where we have nuit, space, hadit, the point of view; these experience congress, and so produce heru-ra-ha, who combines the ideas of ra-hoor-khuit and hoorpaar- kraat. these are the same twin vau and he' final which we know. here is evidently the origin of the system of the tree of life. 18. we have arrived at this system by purely intellectual examination, and it is open to criticism; but the point i wish to bring to your notice tonight is that it corresponds closely to one of the great states of mind which reflect the experience of samadhi. there is a vision of peculiar character which has been of cardinal importance in my interior life, and to which constant refer

ALEISTER CROWLEY ACROSS THE GULF

into her throat. i struck with great fortune; for she coughed once, and died. then i took her skin with great labour; and (for it was now night) began to return to my house. but i was utterly weary and i could no longer climb the wall. yet i stayed awake all that night, sharpening again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or str

th came back, albeit slowly; yet with one wave of my hand in the due gesture the fiends all vanished; and in an hour i was sufficiently restored to call forth my friends from the pool- the little fishes my playmates- and the nymph of the pool came forth and bowed herself before me and cooked me the fishes with that fire that renders water luminous and sparkling. also she plucked me dates from the tree, and i ate thereof. thus was i much comforted; and when i had eaten, she took my head upon her lap, and sang me to sleep; for her voice was like the ripple of the lakes under the wind of spring and like the bubbling of a well and like the tinkling of a fountain through a bed of moss. also she had deep notes like the sea that booms upon a rocky shore. so long, long, long i slept. now when i aw

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

red horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree, having no other person about you who may watch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most ex

as huwawa, in magick combat, who defeated the ancient ones that the elders may live and rule the earth. in the time before time, in the age before the heaven and the earth were put in their places, in the age when the ancient ones were rulers of all that existed and did not exist, there was nought but darkness. there was no moon. there was no sun. no planets were they, and no stars. no grain, no tree, no plant grew. the ancient ones were masters of spaces now unknown or forgotten, and all was chaos. marduk was chosen of the elders to fight kur and wrest power from the great sleeping serpent who dwells beneath the mountains of the scorpion. marduk was given a weapon, and a sign, and fifty powers were given to him to fight the awful tiamat, and each power has its weapon and its sign and the

ALEISTER CROWLEY BOOK OF LIES

their austerities. the last paragraph will only be understood by masters of the temple. book of lies get any book for free on: www.abika.com 142 [145] 68 kappa-epsilon-phi-alpha-lambda-eta xi-eta manna at four o'clock there is hardly anybody in rumpelmayer's. i have my choice of place and service; the babble of the apes will begin soon enough "pioneers, o pioneers" sat no elijah under the juniper-tree, and wept? was not mohammed forsaken in mecca, and jesus in gethsemane? these prophets were sad at heart; but the chocolate at rumpelmayer's is great, and the mousse noix is like nepthys for perfection. also there are little meringues with cream and chestnut-pulp, very velvety seductions. sail i not toward laylah within seven days? be not sad at heart, o prophet; the babble of the apes will p

ught in four steps; the second part, the return. the details of this hierarchy have already been indicated in various chapters. it is quite conventional mysticism. step 1, the illumination of ain as ain soph aour; step 2, the concentration of ain soph aour in kether; step 3, duality and the rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. and so on. this is a l

ALEISTER CROWLEY DUTY

y forests, etc, etc, is to offend. the law of thelema is to be applied unflinchingly to decide every question of conduct. the inherent fitness of any thing for any proposed use should be the sole criterion. apparent, and sometimes even real, conflict between interests will frequently arise. such cases are to be decided by the general value of the contending parties in the scale of nature. thus, a tree has a right to its life; but a man being more than a tree, he may cut it down for fuel or shelter when need arises. even so, let him remember that the law never fails to avenge infractions: as when wanton deforestation has ruined a climate or a soil, or as when the importation of rabbits for a cheap supply of food has created a plague. observe that the violation of the law of thelema produces

ALEISTER CROWLEY LIBER 777

only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with

d be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large tabl

this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spell

phirothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 10 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 10 mercurius philosophorum medicina metallorum (55) hn tyler and ca

at se corner, man, serpent, and the elder lilith the wife of samael. at ne corner, the ox and ass, and aggereth the daughter of machalath. at nw corner, the scorpion, and wmisa,3 the unnameable and hmuk.4 at sw angle, the lion and horse, and the younger lilith the wife of asmodai. col. ix. the cup of the stolistes has its rim and 2 and 3 and its foot in 10. the cadueceus is (easily) placed on the tree and divided into a, m, and c. the waxing moon in 4; waning in 5; full in 6. col. xi. the elements, of whose nature the signs of the zodiac partake, are shown by the symbol against them. col. xii. let 45 be a straight line. on 45 erect the equilateral bs 451, 459. from 4 and 5 draw straight lines 247, 358^ 45, and the straight lines 25^ 14, 43^ 15, 48^ 59, and 57^ 49, the points 2, 3, 7 and 8

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

dress (shepherdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue v to watch thy wantonness weeping through the tangled grove, the gnarled bole of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion an

world of angels is under the numbers four to nine, and that of spirits under the 3 number ten<paths" in this condensed sketch. they should be studied in view of all their attributes in 777, but more especially that in which they are attributed to the planets, elements and signs, as also to the tarot trumps, while their position on the tree itself and their position as links between the particular sephiroth which they join is the final key to their understanding. it will be noticed that each chapter of this book is attributed to one of them. this was not intentional. the book was originally but a collection of haphazard dialogues between fra. p. and soror a; but on arranging the mss, they fell naturally and of necessity into thi

n it came to an attempt at phonetic printing of oriental languages, that the alphabet had to be expanded by the use of italics and other diacritical marks. in the same way our magical alphabet of the sephiroth and the paths (thirty-two letters as it were) has been expanded into the four worlds corresponding to the four letters of the name yod-heh-vau-heh; and each sephira is supposed to contain a tree of life of its own. thus we obtain four hundred sephiroth instead of the original ten, and the paths being capable of similar multiplications, or rather of subdivision, the number is still further extended. of course this process might be indefinitely continued without destroying the original system. the apologia for this system is that our purest conceptions 4 are symbolized in mathematics "

wherewith all other systems of transmitting force must conform> but discussions of the details of purely imaginary qualities are frivolous and may be deadly. for the great danger of this magical theory is that the student may mistake the alphabet for the things which the words represent. an excellent man of great intelligence, a learned qabalist, once amazed the master therion by stating that the tree of life was the framework of the universe. it was as if some one had seriously maintained that a cat was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<
t was a creature constructed by placing the letters c. a. t. in that order. it is no wonder that magick has excited the ridicule of the unintelligent, since even its 6 educated students can be guilty of so gross a violation of the first principles of common sense<tree of life by turning the serpent of wisdom upside down! yet he could not even make his scheme symmetrical: his little remaining good sense revolted at the supreme atrocities. yet he succeeded in reducing the whole magical alphabet to nonsense, and shewing that he had never understood its real meaning. the absurdity of any such disturbance of the arrangement of the paths is evident to any sober

ALEISTER CROWLEY MAGICK WITHOUT TEARS

instance, the word "initiation" includes the whole process, and how to distinguish between it and enlightenment i cannot tell you "probation" moreover, if it means "proving" continues throughout the entire process. nothing is worse for the student than to indulge in these mild speculations about ambiguous terms. v. you can, if you like, try to work out a progress of osiris through amennti on the tree of life, but i doubt whether you will get any satisfactory result. it seems to me that you should confine yourself very closely to the actual work in front of you. at the present moment, of course, this includes a good deal of general study; but my point is that the terms employed in that study should always be capable of precise definition. i am not sure whether you have my little essays tow

l, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attraction to the solar system i birth ii life iii death iv "exaltation" p.i "annihilation" v -ix progressive comment on ii with very special reference to the central secret of practical magick. there is thus no connection with the a'.a. system and the tree of life. of course, there are certain analogies. your suggested method of study: you have got my idea quite well. but nobody can "take you through" the grades of a'.a. the grades confirm your attainments as you make them; then, the new tasks appear. see one star in sight. love is the law, love under will. fraternally, 666 letter no. h 17 november 10- 11. 11 p.m- 2 a.m. cara soror, do what tho

m; what we want is truth; we want an even closer approach to reality; and we want to discover and discuss the proper means of achieving this object. very good; let us start by the simplest of all possible enquiries- and the most difficult "what is anything "what do we know" and other questions that spring naturally from these. magic without tears get any book for free on: www.abika.com 57 i see a tree. i hear it- rustling or creaking in the wind. i touch it- hard. i smell it- acrid. i taste it- bitter. now all the information given by these five senses has to be put together, although no two agree in any sort of way. the logic by which we build up our complex idea of a tree has more holes than a sponge. but this is to jump far ahead: we must first analyze the single, simple impression "i s

i hear it- rustling or creaking in the wind. i touch it- hard. i smell it- acrid. i taste it- bitter. now all the information given by these five senses has to be put together, although no two agree in any sort of way. the logic by which we build up our complex idea of a tree has more holes than a sponge. but this is to jump far ahead: we must first analyze the single, simple impression "i see a tree" this phenomenon is what is called a "pointevent" it is the coming together of the two, the seer and the seen. it is single and simple; yet we cannot conceive of either of them as anything but complex. and the point-event tells us nothing whatever about either; both, as herbert spencer and god knows how many others have shown, unknowable; it stands by itself, alone and aloof. it has happened;

stly, the hebrew, greek and arabic numbers are also letters. then, each of these letters is further described by one of the (arbitrarily composed "elements of nature" the four (or five) elements, the seven (or ten) planets, and the twelve signs of the zodiac. all these are arranged in a geometrical design composed of ten "sephiroth (numbers) and twenty-two "paths" joining them; this is called the tree of life. every idea soever can be, and should be, attributed to one or more of these primary symbols; thus green, in different shades, is a quality or function of venus, the earth, the sea, libra, and others. so also abstract ideas; dishonesty means "an afflicted mercury" generosity a good, though not always strong, jupiter; and so on. the tree of life has got to be learnt by heart; you must

ALEISTER CROWLEY MEDITATION

h the understanding of the magician and that sorrow and compassion which results from the contemplation of the universe. the cinnamon represents tiphereth, the sun- the son, in whom glory and suffering are identical. the galangal represents both kether and malkuth, the first and the last, the one and the many, since in this oil they are one. these oils taken together represent therefore the whole tree of life. the ten sephiroth are blended into the perfect gold. this oil cannot be prepared from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening fi

ivil, moral, or religious obligations" so when any one wanted to break his vow he had no difficulty in discovering a very good reason for it. the vow lost all its force<crowley expressly cites this clause in the golden dawn initiations as the third defense for his publishing the golden dawn rituals. see equinox i, 4, page 5 "editorial> when buddha took his seat under the blessed bo-tree, he took an oath that none of the inhabitants of the 10,000 worlds should cause him to rise until he had attained; so that when even mara the great arch-devil, with his three daughters the arch-temptresses appeared, he remained still. now it is useless for the beginner to take so formidable a vow; he 77 has not yet attained the strength which can defy mara. let him estimate his strength, and

s but coordinates none. the savage has none but the most simple associations of ideas. even the ordinary civilized man goes very little further. all advance in thought is made by collecting the greatest possible number of facts, classifying them, and grouping them. the philologist, though perhaps he only speaks one language, has a much higher type of mind than the linguist who speaks twenty. this tree of thought is exactly paralleled by the tree of nervous structure. very many people go about nowadays who are exceedingly "well-informed" but who have not the slightest idea of the meaning of the facts they know. they have not developed the necessary higher part of the brain. induction is impossible to them. this capacity for storing away facts is compatible with actual imbecility. some imbec

his lotus is in the hand of isis the great mother. it is a symbol similar to the cup in the hand of our lady babalon. there are also the lotuses in the human body, according to the hindu system of physiology referred to in the chapter on dharana<three channels, sushumna in the middle, ida and pingala on either side("cf" the tree of life. the central channel is compressed at the base by kundalini, the magical power, a sleeping serpent. awake her: she darts up the spine, and the prana flows through the sushumna. see "raja-yoga" for more details> 84 there is the lotus of three petals in the sacrum, in which the kundalini lies asleep. this lotus is the receptacle of reproductive force. there is also the six-petalled lotu

he found all except his sacred lingam, which was not found until quite recently (vide fuller, the star in the west. let us take another example from this rich storehouse of magick lore. little bo peep she lost her sheep, and couldn't tell where to find them. leave them alone! and they'll come home, dragging their tails behind them "bo" is the root meaning light, from which spring such words as bo-tree, bodhisattva, and buddha. and "peep" is apep, the serpent apophis. this poem therefore contains the same symbol as that in the egyptian and hebrew bibles. the snake is the serpent of initiation, as the lamb is the saviour. this ancient one, the wisdom of eternity, sits in its old anguish awaiting the redeemer. and this holy verse triumphantly assures us that there is no need for anxiety. the

ALEISTER CROWLEY SEPHER SEPHIROTH

llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar

he sun hmx ymwdmd was angry, enraged; anger p(z the beard (s.d. cap. 2; lingam (qnz) nqz hidden; wonderful )lpwm female; yoni hbqn demon; injurer qyzm 158 arrows mycyx to suffocate qnx balances (ch) nynz)m eternal, perpetual, enduring yxcn 159 surpassing whiteness (see 934 )nycwb point hdqn 160 thine eyes (pl; gnot h written; see 150& i.r.q. 652) kyny( silver psk fell down lpn a rock, stone (ls a tree c( thy face (ez. 3:8) kynp image mlc cain nyq to be lovely, pleasant m(n existing, stable myyq 161 the heavenly man (lit. the gprimordial h or gexalted h man) h)ly( md) the congregation of the eternal hwhy lhq 162 the sum of the letters of the lesser beard, if n= 14, etc (see 1350) son of the right hand nymynb colour (bc 163 he, the lord god ynd) myhl )wh woman, wife hbqwn 164 the pillars (se

place; commandment dqpm the tarot (cf. 216, 280& 671 +wr+ 226 profound; hidden; the north nwpc eternal foundation of the world: a title of yesod mlw( dwsy 227 long, tall kwr) a piscine, pond; blessing (prov. 10:22) hkrb remember; male (sacred phallus. see s.d. cap. 2) rkz damages, injuries nyqyzn the hooks of the pillars (ex. 27:10, 11) mydwm(h ywwl 228 first-born (cf. 567) rwkb blessed! kwrb the tree of life (cf. 233) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 re

33) myyx c( 230 astonishment hrkh surrounding, encircling pyqm bands, stripes; bindings mydwq( to sparkle, gleam ccn 231 the number of gates of wisdom (the number of permutations of pairs of hebrew letters disregarding order; i.e. 1-21) prolonged; grew long kyr) male )rwkd 232 the sum of the four ways of spelling hwhy in the four worlds ryw) hy let there be light! rw) yhy 233 remembering rwkz the tree of life (cf. 228) myyxh c( 235 archangel of chesed l)yqdc 236 a handful cmwq the northern one; lilith ynwpc 237 essence of glory dwbkh mc( 238 lord of wonders hw)lpnh nwd) 239 azrael: the angel of death l)rz) iron lzrb the lot lrwg 240 myrrh; drop; bitter, sad; fierce rm the afflictions of the sons of adam (i.e. succubae) md) ynb y(gn first buds, sproutings myncn cash; counted out, paid down

rw) 324 (metatron (q.v) spelt with yod after mem; it denotes shekinah) nwr++ym 325 need, indigence hkyrc 326 jesus (note the letters of hwhy completed by shin= 300 q.v: the spirit of god; a variant is: h#why) hw#hy vision hyy# 328 to steam; darkness k#x 330 boundary, terminus; crosspath; isthmus; distress rcm revolution; hurricane, tempest r(s transgression, error, crime l# 331 tamarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the kin

ALEISTER CROWLEY TAO TEH KING

tation. he will not understand the book thoroughly until he has wrought his mind into its proper shape in the great forge of samadhi) 2. unmanifested, it is the secret father of# heaven# and earth; manifested, it is their mother((this doctrine is the initiated teaching to hint at which priests invented legends of parthenogenesis- weh note: this footnote includes the diagram of the trigrams on the tree of life, but the diagram has been moved to the next page for reasons of space) 3. to understand this mystery, one must be fulfilling one's will((in a moral state, therefore, without desire, frictionless) and if one is not thus free, one will but gain a smattering of it. 4. the tao is one, and the teh but a phase thereof. the abyss of this mystery is the portal of serpent-wonder((cf. berashith

y of the parts of a chariot, if they be numbered((cf 'the questions of king milinda' where is the discussion of what a carriage really is) they do not seek to appear fine like jade, but inconspicuous like common stone((english good manners are similarly inconspicuous, and were so devised as a protection. jade is liable to be seized and carved; ordinary stone may escape (cf. kwangtze on the rotten tree, etc. zan kien shieh. s. b. e. xxxix, p.217) 45 chapter xl omitting utility. 1. the tao proceeds by correlative curves, and its might is in weakness. 2. all things arose from the teh, and the teh budded from the tao((the law of the tao is constant compensation; its method is always to redress the balance, and reduce the equation to zero. in its action it resembles the form of energy which we

deth them hard. the wise man considereth even easy things hard, so that even hard things are easy to him. 69 chapter lxiv attending to details. 1. it is easy to grasp what is not yet in motion, to withstand what is not yet manifest, to break what is not yet compact, to disperse what is not yet coherent. act against things before they become visible; attend to order before disorder ariseth. 2. the tree which filleth the embrace grew from a small shoot; the tower nine-storied rose from a low foundation; the ten-day journey began with a single step. 3. he who acteth worketh harm; he who graspeth findeth it a slip. the wise man acteth not, so worketh no harm; he doth not grasp, and so doth not let go. men often ruin their affairs on the eve of success, because they are not as prudent at the en

the birth of man, he is elastic and weak; at his death, rigid and unyielding((unable to adapt himself to his environment) this is the common law; trees also, in their youth, are tender and supple; in their decay, hard and dry. 2. so then rigidity and hardness are the stigmata of death; elasticity and adaptability, of life. 3. he then who putteth forth strength is not victorious; even as a strong tree filleth the embrace((is ready for cutting, and also, unable to grow further, decays) 4. thus the hard and rigid have the inferior place, the soft and elastic the superior. 82 chapter lxxvii the way of heaven. 1. the tao of heaven is likened to the bending of a bow, whereby the high part is brought down, and the low part raised up. the extreme is diminished, and the middle increased. 2. this i

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

bell repeat all of part i, and then forcibly say: by bes-na-maut my breast i beat; by wise ta-nech i weave my spell. show thy star-splendour, o nuit! bid me within thine house to dwell, o winged snake of light, hadit! abide with me ra-hoor-khuit! ntes this pentagram ritual is combined openly with the hexagram, for the secret formulation of abrahadabra. the hexagram is arranged differently on the tree, to correspond with kether (highest top point, chokmah (top-right, binah (top-left, chesed (bottom-right, geburah (bottom-left) and tiphareth (lowest bottom point. keep in mind that this ritual is done on the path of gimel. when making pentagrams and vibrating names in this rite you are also formulating the hexagram. thus: nuit= binah hadit= chokmah ra-hoor-khuit= tiphareth bes-na-maut= chese

ALEISTER CROWLEY THE I CHING

self welcome with the great; aim high! small gifts are sweetened by sincere good will. but empty cities- art thou bold to fill? the king rewards thy true sincerity; ascend the stairs with proper dignity. firm right maintain, though blind the silent sky! 47 the khwan hexagram water of moon- khwan: straitened and distressed; the great man acts. but rhetoric is far removed from facts. bare buttocks- tree stump- valley- hopes decay. embarrassed king, be quiet and sincere! rocks, thorns- come home, and find thy wife astray. even with friends the course is hard to steer. rebellion? honesty has nought to fear. bound? on the brink? repent and take thy way! 48 the zing hexagram moon of air- zing: well; the common fountain of increase. if kept with care, its virtues never cease. muddy or dried, what

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

as a poem is to its author as a part of this soul mirrored by his mind. but it is not intelligible to itself, because it has no relation with any other ideas; it only knows itself as the babe of its mother nuith, to whom it yearns, being stirred by its father hadith to express that instinctive attachment by inarticulate cries. to know itself, each such star, or soul, must eat of the fruit of the tree of knowledge of good and evil, by accepting labour and pain as its portion, and death as its doom. that is, it must reveal its nature to itself by formulating that nature as duality. it must express itself by a series of symbolic gestures ostensibly external to it, just as a painter reveals one facet of his delight-diamond by covering a canvas with colours in such a way that the picture seems

must study the other, divine every butterfly thought as it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there art intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of

see later, verse 61. al i,59: my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. the old comment 59 "because, etc. this mystical phrase doubtless refers to some definite spiritual experience connected with the knowledge of nuit. the new comment it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. the 'star-sponge' vision. there is a vision of a peculiar character which has been of cardinal importance in my interior life, and to which constant reference is made in my magical diaries. so far as i know, there is no extant description of th

ons only in terms of such things as sugar. thus "sweet" means "the quality ascribed by our taste to honey, sugar, etc "white" is "what champaks, zinc oxide, sugar, etc. report to our eyesight" and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications "knowledge" is therefore not a "thing-in-itself" it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine-days' wonder of "the earth re

hile it exists as such is consequently "sub judice, at the best. what then may we understand by this verse, with its capital k for "knowledge" what is it, and how shall it "go aright" the key is in the word "go" it cannot "be" as we have seen above; it is the fundamental error of the "black brothers" in their policy of resisting all change, to try to maintain it as fixed and absolute. but (as the tree of life indicates) knowledge is the means by which the conscious mind, microprosopus, reaches to understanding and to wisdom, its mother and father, which reflect respectively nuith and hadit from the ain and kether. the process is to use each new item of knowledge to correct and increase one's comprehension of the subject of the proposition. thus arb should tell us: a is (not a, as we suppos

ALEISTER CROWLEY THE OTO GNOSTIC MASS

ar, most awful and most mild, as it is lawful, in thy child! the chorus: for of the father and the son the holy spirit is the norm; male-female, quintessential, one, man-being veiled in woman-form. glory and worship in the highest, thou dove, mankind that deifiest, being that race, most royally run to spring sunshine through winter storm. glory and worship be to thee, sap of the world-ash, wonder-tree! first semichorus, men: glory to thee from gilded tomb! second semichorus, women: glory to thee from waiting womb! men: glory to thee from earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ

m earth unploughed! women: glory to thee from virgin vowed! men: glory to thee, true unity of the eternal trinity! women: glory to thee, thou sire and dam and self of i am that i am! men: glory to thee, beyond all term, thy spring of sperm, thy seed and germ! women: glory to thee, eternal sun, thou one in three, thou three in one! chorus: glory and worship be to thee, sap of the world-ash, wonder-tree (these words are to form the substance of the anthem; but the whole or any part thereof shall be set to music, which may be as elaborate as art can devise. but even should other anthems be authorized by the father of the church, this shall hold its place as the first of its kind, the father of all others) viii of the mystic marriage and consummation of the elements the priest takes the paten

ALEISTER CROWLEY THE QABALAH

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers introduction to his translation of the

triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the sca

sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a f

of the living god, i.e. i have in this book unified all the diverse symbols of the world; also also, the world of shells, i.e. this book is full of mere dead symbols; do not mistake them for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of t

g on the mere silliness of many gematria correspondences, e.g, the equality of the qliphoth of one sign with the intelligence of another. such misses are more frequent than such hits as dja, unity, 13= hbha, love, 13. the argument is an argument in a circle. only an adept can understand the qabalah, just as (in buddhism) sakyamuni said, only an arahat can understand the dhamma. 33 diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword t.s. liber lviii 22 in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious cook of arguing x= y

ALEISTER CROWLEY THE SWORD OF SONG

ires they should mean (huxley, evolution of theology. a.c. introduction 3 if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought much, experienced much, yet would rather die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i

a tower like once childe roland found, blind, deaf, huge, 10 or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and shall i say god? be patient, your reverence,9 i warrant you ll journey a wiser man ever hence! let s tap (like the negro who gets a good juice of it, 15 cares nought if that be, or be not, god s right use of it),10 in all that forest of verses one tree11 yclept red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman to rotten to put a purge in, 20 day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don t spoil such an excellent sport as an 25 ample estate with a church and a courtesan! truth, that

you stare, and have no further use for paley! ascension day 17 mysticism does not need christ. krishna will serve, or the carpenter. the sacred walrus. god, some vestments, and lady wimborne. fearful aspect of john iii. 16. universalism. will god get the bara* slam? eternal life. divergent views of its desirability. buddhist idea. dogma of belief. but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? 460 hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, 465 as zionism, christian science, or ladies leage,65 keep off the grass! from alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse 470 than

etaphysical lotus-eyed.6 gautama buddha. 10. childe roland.7 browning, dramatic romances. 11. two hundred thousand trees.8 browning wrote about 200,000 lines. 13. your reverence.9 the imaginary aunt sally for the poetic cocoanut* 16. god s right use of it. 10 and many an eel, though no adept in god s right reason for it, kept gnawing his kidneys half a year. shelley, peter bell the third. 17. one tree.11 note the altered value of* crowley confuses two common pastoral amusements throwing wooden balls at cocoanuts and sticks at aunt sally. the metaphor, such elasticity having led prof. bl mengarten to surmise them to be indiarubber trees. 27. truth, that s the gold. 12 two poets of croisic, clii. 1, and elsewhere. 28. i, you, or simpkin. 13 inn album, l. 143. simpkin has nothing to do with t

eligious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nig

ALEISTER CROWLEY EQ I 1

riddle of the sphinx. she hath naked limbs of amber whereupon her children clamber. she hath five navels rosy-red from the five wounds of god that bled; each wound that mothered her still bleeding, and on that blood her babes are feeding. oh! like a rose-winged pelican she hath bred blessed babes to pan! oh! like a lion-hued nightingale she hath torn her breast on thorns to avail the barren rose-tree to renew her life with that disastrous dew, building the rose o' the world alight with music out of the pale moonlight! o she is like the river of blood that broke from the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dr

ant are the twin nurses of the soul "but didn't you wish to get any recognition, any praise" i broke in "i knew by this time" he answered "that, in proportion as my work was excellent, i should find fewer to understand it. how many had i seen come to praise and honour while rossetti fell to nerve-disease and madness; and yet his work endures and will endure, while theirs is already forgotten. the tree that grows to a great height wins to solitude even in a forest: its highest outshoots find no companions save the winds and stars. i tried to console myself with such similes as this" he went on, with a deprecatory smile "for the years passed and i seemed to come no nearer to success. at last, the way opened for me a little, and, after eight or ten years of incessant experiment, i found that

ted man of science- that word "why" and apply it to our "yea" and our "nay" just as a doctor questions himself and the patient about the disease; and we shall very soon find that we are being drawn to a logical conclusion, or at least to a point from which such a conclusion becomes possible.3 and from this spot the toil of the husbandman must not be condemned until the season arrives in which the tree he has 149 planted bears fruit; then by its fruit shall it be known, and by its fruit shall it be judged.4 3 "in the natural sciences and industrial arts it never occurs to any one to try to refute opinions by showing up their author's neurotic constitution. opinions here are invariably tested by logic and by experiment, no matter what may be their author's neurological type. it should be no

might be more accurate to say "neshamiah. 12 ruach: the third form, the mind, the reasoning power, that which possesses the knowledge of good and evil. 13 malkuth: the tenth sephira. 14 the supreme and secret title of kether. 15 the great extreme of the yi king. 16 i.n.r.i. 17 or "mildness" the pillar on the right being that of "mercy" and that on the left "justice" these refer to the qabalistic tree of life. 18 binah: the third sephira, the understanding. she is the supernal mother, as distinguished from malkuth, the inferior mother (nun) is attributed to the understanding; its value is 50 "vide "the book of concealed mystery" sect. 40. i. the foundations of the temple. ii. the scaffolding of the temple. iii. the portal of the temple. iv. the temple of solomon the king. three methods of

d. o stillness. o mystery of god. how soft is thy skin. how fragrant is thy breath! life as a strong wine flames through me. the 182 frenzy of resistance, the rapture of the struggle- ah! the ecstasy of victory. the very soul of life lies ravished, and the breath has left me. a small warm hand touches my lips- o fragrance of love! o life. is there a god? 183 the prude a fly once sat upon the axle-tree of a chariot, and said "what a dust do i raise" now a swarm of flies has come- the fourth plague of egypt is upon us, and the land is corrupted by reason of their stench. the mighty ones are dead, the giants are no more, for the sons of god come not in unto the daughters of men, and the world is desolate, and greatness and renown are gone. to-day the blue blow-flies of decay sit buzzing on th

ALEISTER CROWLEY EQ I 5

ord and will! flame! flame! speak the name! trill! trill! thrill! thrill! i acclaim the shame! i have heard the word! fulfil the will "the prophet" bid the virgins veil the bride! lead her forth, a shower of spray, 17 a flower of foam upon the tide, a fleece of cloud upon the day! so my sightless eyes may see in the transcendental trance the virgin of eternity lead the demi-gods to dance. has the tree of life its root in the soul or in the skin? is it god, or is it brute, that comes mystically in for the doves within the flute, the eagles on the violin? ah! the perfume's coiling tresses curl like veils upon the limbs of the dancer that caresses with her flying feet the hymns that flow and ripple in the air, bathing all the doves of prayer "the musicians" lingering, low, fingering slow, the

lin "the prophet" yes! like a careless breeze, the close caress expands with a sob; the virgins wheel; there glows 19 in the midst a mystical rose["the dancers unfold, and their queen appears" o musical ministress of the dancing violin! in an emerald spangled skin, hooded with harvest hair close-coiled, her serpent eyes hold ineffable sorceries! slender, and full, and straight is she as an almond tree blest by an hermit! her serpent eyes hold ineffable sorceries! slow she sways; her white arms ripple from rosy finger to rosy nipple, ripple and flow like the melody of the flutes and the violins. and! i see! i see- she smiles on me the heart of a million sins, each keener than death! her serpent eyes hold ineffable sorceries "the musicians" hush! hush! the young feet flush, the marble's ablu

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers "introduction"1 to his translation of t

d, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil

hiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns, and the like. 88 the flashing sword follows the course of the numbers; and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers for the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a fo

ALEISTER CROWLEY EQ I 5

on on page 4 described: this is an isosceles triangle with height about 7 times the base. it extends with base on a true vertical from the left. a line extends vertically upward from the apex, equal to the length of the base. a trefoliate of three isosceles triangles of base slightly smaller than the first triangle and sides equal to the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones

no; that is all wrong, for this is not a battle between two forces, but a "m l e" in which each warrior fights for himself against all the others. i cannot see one who has even one ally. and the least fortunate, who fall soonest, are those in the chariots. for as soon as they are engaged in fighting, their own charioteers stab them in the back. and in the midst of the battlefield there is a great tree, like a chinar- tree. yet it bears fruits. and now all the warriors are dead, and they are the ripe fruits that are fallen- the ground is covered with them. there is a laugh in my right ear "this is the tree of life" and now there is a mighty god, sebek, with the head of a crocodile. his head is gray, like river mud, and his jaws fill the whole aire. and he crunches up the whole tree and the

erstanding the woman, and not until thou hast perfectly understood canst thou begin to be wise. but i reveal unto thee a mystery of the aethyrs, that not only are they bound up with the sephiroth, but also with the paths. now, the plane of the aethyrs interpenetrateth and surroundeth the universe wherein the sephiroth are established, and therefore is the order of the aethyrs not the order of the tree of life. and only in a few places do they coincide. 86 but the knowledge of the aethyrs is deeper than the knowledge of the sephiroth, for that in the aethyrs is the knowledge of the aeons, and of theta epsilon lambda eta mu alpha .13 and to each shall it be given according to his capacity (he has been saying certain secret things to the unconscious mind of the seer, of a personal nature) now

ey wanted to substitute the blood of someone else for their own blood, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little childre

ore than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyramids. lo! two and twenty are the paths of the tree, but one is the serpent of wisdom; ten are the ineffable emanations, but one is the flaming sword. behold! there is an end to life and death, an end to the thrusting forth and the withdrawing of the breath. yea, the house of the father is a mighty tomb, and in it he hath buried everything whereof ye know. all this while there hath been no vision, but only a voice, very slow and clear and deli

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reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of "dryness" and of despair seem but the necessary lying fallow of the earth. all those "false paths" of magic and meditation and of reason were not false paths, but steps upon the 8 true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i though, had i thought, i should hav

rowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith "i" denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani,"i, giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s. this name is a bad one."dweller beside the pylon" is a better term; for he is not in the straight path, which is simple and easy and open. he is never "overcome" to meet him is the proof of having strayed. t

ng began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk 136 to the bottom; how limpid, how lucid is its glimmer only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous, the dew of immortality. many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.0. the pose over. on this second sitting, practically no thoughts arose at all to

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the wild ass i the secret of the house of set is hidden in my sevenfold veil; for i am he that doth beget the rood, and bear the holy graal. yet is my manhood woman-frail, barren my motherhood. they now shall men my mystic mountain scale? these ram's-horn thumbs jut from my brow to push them to the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing si

n 1900 one p, a brother, instituted a rigorous test of s.r.m.d. on the one side and the order on the other" here we must leave the "lection" returning to it in its proper place, and after explaining "the diagram of the paths and the grades" enter upon the ritual of the 0 =0 grade of neophyte. it will be at once apparent to the reader that the diagram of the paths is simply the ordinary sephirotic tree of life, combined with the tarot trumps, the twenty-two letters of the hebrew alphabet, the thirty-two paths of the sepher yetzirah, the signs of the zodiac, and the signs of the planets and the elements. the following account of it is taken from s.a.'s copy no. 2 of the "ritual of the 24th, 25th, and 26th paths leading from the first order of the g. d. in the outer to the 5 =6, associate ade

mps appropriated to each path "you will further note that the first order includes: malkuth, answering to neophyte and zelator, and the element of earth. yesod to theoricus and air. hod to practicus and water. and netzach to philosophus and fire "of these the last three grades alone communicate with the second order, though cut off from it by a veil which may 242 illustration goes here. this is a tree of life with the sephiroth as circles, containing the information noted below on this approximation. the paths are straight lines, with the following data by number: 0. air. hb:aleph. fool. 11th. 1. mercury. hb:bet. magician. 12th. 2. moon. hb:gemel. high priestess. 13th. 3. venus. hb:dalet. empress. 14th. 4. aries. hb:heh. emperor. 15th. 5. taurus. hb:vau. hierophant. 16th. 6. gemini. hb:zai

side by invitation from the second order for the philosophus who has passed the five examinations symbolic of the five elements and the five paths leading from the first order thereto, and who has been duly approved of by the higher powers "the three grades of the second order are entitled: adeptus minor, or lesser adept, 5 =6 answering to tiphereth, the reconciler, in the midst of the sephirotic tree. adeptus major, or greater adept, 6 =5 answering to geburah. and adeptus exemptus, or exempt adept, 7 =4 answering to chesed" the rituals of the order of the golden dawn ritual of the 0 =0 grade of neophyte as the ritual of the grade of neophyte is, with perhaps the exception of the ritual of the grade of adeptus minor, the most important of all the rituals of the g. d, it will be necessary h

the 0 =0 grade is taken from one of the official books of the g. d. called z.1, and is as follows: 244 the temple "the temple as arranged in the 0 =0 grade of neophyte in the order of the g. d. in the outer is placed looking towards the hb:heh hb:yod or hb:heh hb:vau hb:heh hb:yod (j.h.v.h) in malkuth of assiah. that is, that as hb:yod and hb:heh answer unto the sephiroth chokmah and binah in the tree,4 unto aba and aima,5 through whose knowledge that of kether may be obtained; even so, the sacred rites of the temple may gradually, and as it were in spite of themselves, raise the neophyte unto the knowledge of his higher self.6 "like the other sephiroth malkuth hath also its subsidiary sephiroth and paths.7 of these ten sephiroth the temple as arranged in the 0 =0 of neophyte includeth onl

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'd- is but a termagant "ring out, wild bells" suggests no tocsin (as it might, for they symbolise the stupendous world-tragedy of the atonement) but at most the pastoral summons to a simple worship, at least the dinner-gong- a dinner whose turkey cooed, not gobbled; a plum pudding innocent of brandy. yet these lines are the most forcible one can remember; and if these things are done in the green tree? lady clara vere de vere feels (or is supposed to feel) a ladylike repugnance to the sight of a suicide's scarred throat! she never is conceived of as rising either in joy or horror to the height of tragedy. her atonement? to preside at the dorcas society! this ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones? jelly

n appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some trea

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

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even supreme richard burton, who solved nigh every other riddle of the eastern sphinx, passed this one by. he took the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits; if not of the tree of life, at least of that other tree, double and sinister and deadly. nay! for i am of the serpent's party; knowledge is good, be the price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to di

arance, without discovering an universe. so, as i set myself to discuss the character of mystic states, it is immediately evident that if i am to render myself at all intelligible to english readers, a totally new system of classification must be thought out. the classical eight jhanas will be useless to us; the hindu system is almost as bad; the qabalistic requires a preliminary knowledge of the tree of life whose explanation would require a volume to itself; but fortunately we have, in the buddhist skandhas and the three characteristics which deny them, a scheme easily assimilable to western psychology. in "science and buddhism" i dealt in some detail with these skandhas; but i will briefly recapitulate. in examining any phenomenon and analysing it we first notice its name and form (nama

d, but he hath wings instead of ears. no eyes hath he, but all his light is shed within him on the ordered spheres of nature that he hideth; and in stead of mouth he hath one minute point of jet; silence, the lightning path! xxvi also his nostrils are shut up; for he hath not the need of any breath; nor can the curtain of eternity cover that head with life or death. so all his body, a slim almond-tree, knoweth no bough nor branch nor twig nor bud, from never until now. xxvii this thought i bred within my bowels, i am. i am in him, as he in me; 101 and like a satyr ravishing a lamb so either seems, or as the sea swallows the whale that swallows it, the ram beats its own head upon the city walls, that fall as it falls dead. xxviii come, let me back unto the lilied lawn! pile me the roses and

s set forth in verse 2. in the next word, vau-aleph-taw, we find that the conjunctive hb:vau makes of the key number of the essence of the earth 11 instead of 5: symbolising how the world should fall unto the kingdom of the shells, and how it should be redeemed by the son of man<qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree dalet-ayin-taw, the knowledge, as the 11th sephira, to preserve intact the "ten"-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the

ALEISTER CROWLEY EQUINOX EQ I 3 2

pass the gate of the tuat, issuing forth with r in the glory of red dawn [pass to the north-east, project double to the place of the throne of the east, saying] thou canst not pass by me, saith the guardian of the east, except thou canst tell me my name [saith the aspirant "light dawning in the darkness" is thy name: the light of a golden day [saith the osiris] 20 these are the two pillars of the tree of life; the first containing the sephira chesed, and the second the sephira geburah. child of earth! remember that unbalanced force is evil: unbalanced mercy is but weakness, unbalanced severity is but cruelty and oppression. thou hast known me now: so pass thou on unto the cubical altar of the universe [pass to the west of the altar, project astral to between the pillars, kneel at altar and

left hand of the figure itself holds an open book, pages facing front across part of torso. the figure is full bearded and draped in a loose and voluminous robe. the tips of two feet can be seen just barely at the bottom of the robe, toes down and shod. there is a girdle suggested about the waist. issuing from the lips of the figure toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of t

tus minor of the rose of ruby and cross of gold, in the sign of osiris slain [the "chief adept" then explains to the aspirant the mystic number of this grade_ 21; the pass-word eheieh (hb:heh hb:yod hb:heh hb:aleph; and the key-word, inri, after which he explains to him the diagram of the minutum mundum as follows] illustration on page 219 described "diagram 72. minutum mundum" this is a standard tree of life diagram with the sephiroth as circles and the paths as bars. each path is marked with words for the corresponding king scale colors (see "777, column xv. each sephira is marked with the words of the corresponding queen scale colors (see "777, column xvi, malkut quartered in the usual manner to give place to the four colors. in addition, each sephiroth is also marked with the astrologi

urus. red-orange. hb:nun scorpio. greenish blue. hb:zain gemini. orange. hb:peh sic: hb:samekh sagittarius. deep blue. hb:chet cancer. amber. hb:ayin capricornus. indigo. hb:tet leo. greenish yellow. hb:tzaddi aquarius. violet. hb:yod virgo. yellow-green. hb:qof pisces. crimson. 220 further, thou wilt observe that the colours of the paths and the sephiroth form a mutual balance and harmony in the tree [the "chief adept" then greets the newly made adeptus minor with the name of frater hodos chamelionis. the "second adept" then explains the colours of the crook and the scourge, pointing out that the crook is divided into the colours symbolic of kether, air, chokmah, taurus, chesed, leo, aries, tiphereth, capricornus and hod. and the scourge into those colours symbolzing netzach, scoripo, tip

thirty-two paths "netzach" which would fall unless divine names aided it "vide" 4= 7 altar diagram, and nogah is "natural" splendour, a mere bubble "hod" which would talk and lie; its positive promise is sexual; for mercury is hermaphrodite "jesod" which is solid and sluggish, and would be idle and content with what it had done "malkuth" which needs one to point out illusory nature of matter, and tree of knowledge of good and evil "the stigmata" formulate the lvx cross "cf" ateh, malkuth, ve geburah, ve gedulah, le' olahm, amen (the stigmata being formed by touching the forehead, feet, right hand, left hand and heart) 228 thus the sephiroth are equilibrated in both directions as in the equinox ritual.22 the versicles will be seen to be very appropriate to each sephira. this application of

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n p. 3 "within myself when the truth divided the light from the darkness wisdom arose "and i knew that every atom of our great mother giveth light to other atoms. p. 4 "the truth in man is the light of the world. thus we have known from the beginning, and we shall know it unto the end. and the mother gave unto man her breasts. and man guided by the light within him did eat and was glad" p. 6 "the tree of life belongeth unto the father, it groweth in the mother, but because darkness is still in man he may not eat thereof, but the truth of the father that is within man, that truth may eat and live" the philosophy of this little book shows that darkness alone is not evil, and that neither is light good. both are beyond: but the mingling twilight begets the illusion of duality, the goodness an

shed them in these adorations upon the earth. 8 9. moreover, o god my god, thou who hast cloven me with thine amethystine phallus, with thy phallus adamantine, with thy phallus of gold and ivory! thus am i cleft in twain as two halves of a child that is split asunder by the sword of the eunuchs, and mine adorations are divided, and one contendeth against his brother. unite thou me even as a split tree that closeth itself again upon the axe, that my song of praise unto thee may be one song! 10. for i am thy chosen virgin, o my god! exalt thou me unto the throne of the mother, unto the garden of supernal dew, unto the unutterable sea! amen, and amen of amen, and amen of amen of amen, and amen of amen of amen of amen. 9 the chapter known as aries the twelvefold affirmation of god and the unit

u dragon-prince of the air, that art drunk on the blood of the sunsets! i adore thee, evoe! i adore thee, iao! o thou unicorn of the storm, that art crested above the purple air! i adore thee, evoe! i adore thee, iao! o thou burning sword of passion, that art tempered on the anvil of flesh! i adore thee, evoe! i adore thee, iao! o thou slimy lust of the grave, that art tangled in the roots of the tree! i adore thee, evoe! i adore thee, iao! o thou smoke-shrouded sword of flame, that art ensheathed in the bowels of earth! i adore thee, evoe! i adore thee, iao! o thou scented grove of wild vines, that art trampled by the white feet of love! i adore thee, evoe! i adore thee, iao! o thou golden sheaf of desires, that art bound by a fair wisp of poppies! i adore thee, evoe! i adore thee, iao! o

! o thou red worm of formation, that art lifted by the white whorl of love! i adore thee, evoe! i adore thee, iao! o thou mighty anvil of time, that outshowerest the bright sparks of life! i adore thee, evoe! i adore thee, iao! o thou red cobra of desire, that art unhooded by the hands of girls! i adore thee, evoe! i adore thee, iao! o thou emerald vulture of truth, that art perched upon the vast tree of life! i adore thee, evoe! i adore thee, iao! o thou lonely eagle of night, that drinkest at the moist lips of the moon! i adore thee, evoe! i adore thee, iao! o thou wild daughter of chaos, that art ravished by the strong son of law! i adore thee, evoe! i adore thee, iao! o thou ghostly night of terror, that art slaughtered in the blood of the dawn! i adore thee, evoe! i adore thee, iao! o

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n appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some trea

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says_ several alphabets we should prefer to say_ is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

the triangle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this first one seems to be the earlier version. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our e

hone. 2 weh note: of the two different versions of this editorial found in different copies of the 1st edition, this seems to be the later version. it is found tipped in to some copies where the original pages 1-2 have been cut away. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our e

undred millions of millions of generations of my children, they shall attain to a drop of the poison of the fang of the exalted one. 56. and behold! ere the moon waxed thrice he became an uraeus serpent, and the poison of the fang was established in him and his seed even for ever and for ever. liber lxv. cap. v 4 illustration facing page 4 partially described: this is an ornamented diagram of the tree of life, from tipheret downward. at the bottom of the figure is a solid line, below it the words "probationer liber lxi and lxv [in certain cases ritual lxxviii" above this line, to the left "porta, and to the right "portae. a triple ringed circle rests on this base line, for malkut. arched between the rings at the bottom "ritual dclxxi" written within the circle are the words "the four power

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from the acts of worship in an operation of ceremonial magic, that dh ran and the mantra yoga were in effect none other than a paraphrase of the sacred magic and the acts of invocation; and ultimately that the while system of eastern yoga was but a synonym of western mysticism. starting from the root, he had by now crept sufficiently far through the darkness of the black earth to predict a great tree above, and to prophecy concerning a kingdom of light and loveliness; and, as a worm will detect its approach to the earth surface by the warmth of the mould, so did he detect by a sense, new and unknown to him, a world as different from the world he lived in as the world of awakenment differs from the world of dreams. further, did he grow to understand, that, though as a sustenance to the tre

tand, that, though as a sustenance to the tree itself one root might not be as important as another, yet that they all drew their strength from the self-same soil, and ultimately united in the one trunk above. some were rotten with age, some dying, some again but feeders of useless shoots, but more sympathetically, more scientifically, they were all of one kind, the roots of one actual 188 living tree,dissimilar in shape but similar in substance, and all working for one definite end. thus did frater p. by two years close and unabandoned experiment show, to his own satisfaction, that yoga was nut the art of uniting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabal

d "i've been fiddling a bit "give me a kiss, lily" he bent down and put his lips to hers; then, as if struck by lightning, sprawled, a corpse. she looked down lazily through half-shut eyes whit that smile of hers that was a snarl. francis bendick. 280 ehe! a drop from the sponge of knowledge. a "characters" simplex. simplicior. simplicissimus. the mob of the philistines. simplex. behold, o men: a tree deep-rooted- a hundred branches from the mighty trunk, and on each branch a hundred leaves- an axe- a child- a hand- a will! the mob. down with the old tree! simplex["unperturbed] and oh, he, ho, the will so powerful (after one million years the tree fell) see the result: toys, toys, toys, toys! simplicissimus["dobmatic] the spirit of persistency unborn. the mob. down with the lords! 281 simp

o could stretch out her hand on the den of the basilisk and play on the hole of the asp, without ever coming to grief, fell a-trembling with an unconscious knowledge of that which was going to happen. it dawned upon her that she had come to a point where the road was to become broad under her feet and of an easier walk than the dark path upon which she had of late journeyed. i was hiding behind a tree when pitr approached her, and so i witnessed their meeting. he, also, was quaking with excitement. brandishing his two hands, somewhat red with the blood of his victim, he spoke pantingly "ljubov, my little sister" he said "i have two fine jewels for thee. feel them" but as she put her hand forward he withdrew his; and, instinctively, rubbed the two ear-rings with a corner of his blouse. the

a simple heart, something of weird and oppressive beauty from some poet's brain, like the passion flower or the fuchsia. in the coffin of the beautiful dead woman, there are three worms, sweet, clean, wavy, little maggots that will one day carry all the charm and delight of the dead back into the world again, will quicken and nourish seeds and roots, so that in the pink glamour of an april almond tree, the glory of the dead woman's hair shall be returned again. one of these creatures is poised over her mouth, which again, to vulgar in unseeing eyes, looks ugly, though it is really more beautiful now than ever it was, for it is quick with frail seeds of countless existences, and is become a very factory and warehouse of life itself. another worm is coming out of the dead right eye of the wo

ALEISTER CROWLEY EQUINOX EQ I 4 3

nception. breathless-blue the fair lake's mirror crystal-cold wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then- o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool's face "ah 'sdeath (quod he "by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree- for all the beautiful design is but mine own geometry" with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse- o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 62 xxiii now st

ing barked and brayed, it turned his laughter to a groan. his vow forgot, his task undone, his soul whipped in god's bitter school (he moaned a mighty malison) the perfect knight? the perfect fool "now, by god's wounds" quoth he "my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea's starry plains! thou bless d jesus, foully nailed unto the cruel calvary tree, look on my soul's poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen" 77 xxx starred is the blackness of the sky; wide is t

ALEISTER CROWLEY EQUINOX EQ I 4

n appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some trea

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

res kept in reserve for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors

but a deserted derelict, mastless, rudderless, with a name of opprobrium painted across its battered stern. p. however did not abandon it to to cast himself helpless into the boiling waters of discontent, but instead, he leapt on board that storm-devouring argosy of adepts which was destined to bear him far beyond the crimsoning rays of 43 this dying dawn to the mystic land where stood the great tree upon the topmost branches of which hung the golden fleece. long was he destined to travel, past lemnos and samothrace, and through colchis and the city of aeea. there, as a second jason, in the temple of hecate, in the grove of diana, under the cold rays of the moon, was he to seal that fearful pact, that pledge of fidelity to medea, mistress of enchantments. there was he to tame the two bull

s he determined to plough the two acres of ground which had never before been tilled by the hand of man, and sow the white dragons' teeth, and slay the armed multitude, that black army of unbalanced forces which obscures the light of the sun. and then, finally, was he destined to slay with the sword of flaming light that ever watchful serpent which writhes in silent wisdom about the trunk of that tree upon which the christ hangs crucified. all these great deeds did he do, as we shall see. he tamed the bulls with ease- the white and the black. he ploughed the double field- the east and the west. he sowed the dragons' teeth- the armies of doubt; and among them did he cast he stone of zoroaster given to him by medea, queen of enchantments, so that immediately they turned their weapons one aga

ALEISTER CROWLEY EQUINOX EQ I 6 2

one star in a night of woe. we trust, and so lift up our voices in the dying day indeed to pray: o little hands that are so soft and strong, lead us along [sor. gemini "plays accordingly<gemini. brother virgo, wilt thou not join us who love not speech? virgo. hail unto mercury. he killeth sol at the close of every twilight, and hangeth up the sky of night on the tree of heaven, fastened up with the star-headed nails. mercury. brother gemini, do thou perform the dance of thy virginal sister [fr. gemini "dances["at the end of his dance, he falls before the altar" soror gemini "and all" probationers "circumambulate round him, then stop, facing" mercury] 107 mercury. come, sister, no divine being can be reached, save through me["he descends, and joins the" pr

n appears at first sight, and the 32 paths of the sepher yetzirah, or book of formation of the qabalah, provide a convenient scale. these 32 paths are attributed by the qabalists to the 10 sephiroth, or emanations of deity, and to the 22 letters of the hebrew alphabet, which are again subdivided into 3 mother letters, 7 double letters, and 12 simple letters. on this basis, that of the qabalistic 'tree of life' as a certain arrangement of the sephiroth and 22 remaining paths connecting them is termed, the author has constructed no less than 183 tables "the qabalistic information is very full, and there are tables of egyptian and hindu deities, as well as of colours, perfumes, plants, stones, and animals. the information concerning the tarot and geomancy exceeds that to be found in some trea

e of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "imprimatur" of some body with the mysterious title of

ALEISTER CROWLEY EQUINOX EQ I 6

t when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of 37 existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazaar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be

; for i was ashamed, being unclothed; not understanding that in the house robes are provided by him that is appointed to provide them. thus we laboured, and built many fair shallops upon the model of that wherein we sailed. in all these there was not one splinter of wood too much, or too little; and there was no ornament; and neither paint nor varnish covered the planks, for they were planks of a tree that cometh neither from the east nor from the west. but the sails were of gold tissue, very brave, with figures inwoven. 63 now at last the time being come, did i take my chamber in the house. and upon the secret things that were there shown to me i ponder yet; so that in this place i shall make no mention of them. but this treasure will i give out, that everything noble in that house seemet

the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacred word, the logos of the throbbing universe. and the years shall pass in myriads over the tree whereon thou bloomest, o my rose of the worlds! and one shall pluck thee forth, and love and death shall lie together, and there shall be born he who shall bear for ever into life the rose-tipped lilies under the silent stars, the silent stars, and the red-blushing roses. o rose, my rose of the world, my rose of roses, thou shalt be born anew, and live for ever! victor j. i. neuburg. 152 the

ALEX SANDERS THE KING OF THE WITCHES

ntil dawn reciting his incantations which, for the first time in his life, seemed to have lost their magic and, in fact, their whole meaning. true, he had acquired a great degree of comfort without having worked for it, but it had not brought him the happiness he had expected. one night he found himself in a neighbouring road where a large house, riversdale, sheltered under a magnificent chestnut tree. alex stopped and stared. it was the house of his visions; clearly he recognized the noble frontage and the shape of the porch, but in the crystal it had been freshly painted. now it had a run-down air, and swinging crookedly from a post was a 'for sale' sign. picking his way through the overgrown garden, he felt his heart beat faster as he recognized the path to the ballroom which had domina

er robe of crimson or scarlet silk with gold, no longer than unto the knees. you shall make a girdle of silk the same colour as the tunic and you shall have on your head a beautiful crown or woven fillet of silk and gold' alex spent weeks seeking out suitable materials and hand-sewing the garments, and he made the crown from gold wire used for threading necklaces, and red velvet 'a wand of almond tree, smooth and straight' was fashioned from a yard of dowelling. ail- x snmlcrs galcs into his cr ystal maxin h il-ssl' s til .u h.uuc ovl'i' th l' altar, siilt l ll ll ll il-d h y inrc usc sli ll l kl' tarot cards set out(,r a 'r e:ldin g' the w itches' circle. the objects within it include th e pentacle, at h.uuc, censer, watchtower and th e key 'l solo",o" insid e the ci rcle, wa tc hed h y a

round singing the chant 'eko, eko azarak' which is sung in all esbats, the high priest, clad in a red velvet robe-he is the only witch allowed to be dressed-stands before the altar and proclaims he is the elder. giving his secret witch name, he recites the proclamation in runic, of which he understands only part. he outstretches his arms and legs to represent the pillars of life; his trunk is the tree of life, and his arms mercy and justice. beside him the high priestess, holding her sword above her head, invokes the power while all the other witches sit and face her. as she speaks, two male witches go to the initiate and bind his hands behind his back with cord, one end of which is then tied to his ankles. he knows he has to keep k.w.-io* 145 perfectly still at this moment for the high pr

of the year when they are born, and initiates are presented with a list of materials supposed to have sympathetic magic for each of the twelve signs of the zodiak, and are advised to be guided by it. they are: aquarius the water bearer. 22 january to 21 february. lucky stones: zircon, gamet, ruby, jet, black onyx. lucky number: two. lucky day: saturday. lucky flowers: snowdrop and foxglove. lucky tree: pine. animal: dog. bird: cuckoo. metal: platinum. colours: electric blue, electric green. pisces the fishes. 22 february to 21 march. lucky stones: sapphire, emerald, amethyst, coral. lucky numbers: pisces, six; jupiter and neptune both three. lucky day: thursday. flower: heliotrope. trees: willow, elm. animals: sheep and ox. birds: swan and stork. metal: tin. colours: purple, mauve, sea-gre

our. sun, one. lucky day: sunday. flowers: marigold, sunflower,.cowslip, heliotrope. trees: palm laurel. animal: lion. birds: cock, eagle. metal: gold. colours: gold, orange. yellow, green, white. vrsco, the virgin. 22 august to 21 september. lucky.stoncs: cornelian, jade, diamond, jasper. lucky numbers: virgo, ten; mercury, five. lucky day: wednesday. flowers: madonna lily, cornflower, valerian. tree: hazel. animal: squirrel. birds; parrot, magpie. metals: virgo, platinum; mercury,quicksilver. colours: pale blue, pale gold, yellow, jade green. lm.ra the scales. 22 september to 21 october. lucky stones: libra, opal; venus, lapis lazuli. lucky numbers: libra, eight; venus, six. lucky day: friday. flowers: violet, white rose. trees: almond, walnut. animals: hart, hare. bird: dove. metal: cop

ALEXANDRIAN BOOK OF SHADOWS OCCULT

oon rides at peak, heart's desire then ye seek. heed the north wind's mighty gale, lock the door& trim the sail; when the wind comes from the south, love will kiss them on the mouth; when the wind blows from the west, departed souls have no rest; when the wind blows from the east, expect the new and set the feast. nine woods in the cauldron go, burn them quick, burn them slow; elder be the lady's tree, burn it not or curs'd ye'll be; when the wind begins to turn, soon beltane fires will burn; when the wheel has turned to yule, light the log, the horned one rules. heed the flower, bush or tree by the lady blessed be' when the rippling waters flow cast a stone- the truth you'll know; when ye have& hold a need, hearken not to others' greed; with a fool no seasons spend, or be counted as his f

ting her to join them. when done relaxing and chatting, close the circle. notes many published sources. these include: m janet and stewart farrar's eight sabbats for witches m grimoire of lady sheba l invocation to the horned god by the flame that burneth bright, o horned one! we call thy name into the night, o ancient one! thee we invoke by the moon-led sea, by the standing stone and the twisted tree. thee we invoke, where gather thine own. by the nameless shore, forgotten and lone. come where the round of the dance is trod, horn and hoof of the goat foot god! by moonlit meadow, on dusky hill, where the haunted wood is hushed and still, come to the charm of the chanted prayer, as the moon bewitches the midnight air. evoke thy powers that potent bide in shining stream and the secret tide

otent bide in shining stream and the secret tide, in fiery flame by starlight pale, in shadowy host that rides the gale. and by the ferndrakes, faerie haunted, of forests wild and woods enchanted. come, o come! to the heartbeat's drum! come to us who gather below, when the broad white moon is climbing slow. through the stars to the heavens' height, we hear thy hoofs on the wind of night! as black tree branches shake and sigh, by joy and terror we know thee nigh. we speak the spell thy power unlocks, at solstice sabbath and equinox" notes l lots of published sources for this one, in several variants l michael harrison's the roots of witchcraft attempts to explain it. published sources include: doreen valiente witchcraft for tomorrow. her version continues beyond the part given here. i belie

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

th terrestrial. the agnichaitans, a higher grade of fire spirit, who form a vortex of fire when viewed on a large scale, such as in volcanoes and large destructive burnings. they are closely allied to a still more important group of devas, who form the fiery envelope of the sun. the pranic elementals, those minute fiery essences who have the ability to permeate the texture of the human body, of a tree, or of all that may be found in the human, vegetable and animal kingdoms, and who blend with the fires of the microcosmic systems. certain of the deva kingdom who may be described as ensouling certain of the great light rays, and who are in themselves the essence of those rays. other forms of such elemental lives and of deva groups might be enumerated, but the above tabulation will suffice fo

theric structure, and these little busy lives frequently protect their dense physical activities through the agency of glamour, and cast a veil over their objective manifestation. when etheric vision is present then they can be seen, for the glamour, as we understand it, is only a veil over that which is tangible. students must at this juncture remember that all dense physical forms, whether of a tree, an animal, a mineral, a drop of water, or a precious stone, are in themselves elemental lives constructed of living substance by the aid of living manipulators, acting under the direction of intelligent architects. it will immediately become apparent why it is not possible in any way to tabulate in connection with this particular lowest group. a beautiful diamond, a stately tree, or a fish i

radiating centres will be found. the word "element" is yet confined to the basic substances in what is called essential matter, and the chemist and physicist are busy with such lives; but their correspondence (in the occult sense of the term) is to be found in every kingdom in nature, and there are forms of life in the vegetable kingdom which are occultly regarded as "radioactive" the eucalyptus tree being one such form. there are forms of animal life equally at an analogous stage and the human unit (as it approaches "liberation) demonstrates a similar phenomenon- 630- a treatise on cosmic fire copyright 1998 lucis trust again, as a planetary scheme nears its consummation, it becomes "radioactive" and through radiation transfers its essence to another "absorbent planet" or planets, as is

ALICE A BAILEY05 THE LIGHT OF THE SOUL

regard the development and full use of the sixth sense as his immediate objective, and will bear in mind the three purposes for which it is intended, he will make rapid progress, the sense of personality will fade away and identification with the soul will ensue. this is one of the greatest of the fetters which hold the sons of men captive. it is here that the axe must be laid to the root of the tree. 7. desire is attachment to objects of pleasure. this is not a literal translation by any means but gives the basic idea so clearly that it is best to translate the sutra as above. these objects of pleasure cover all the attachments which a man forms from the savage state of infant humanity up to advanced degrees of discipleship; they cover desire for gross objects on the physical plane as we

e is potent in its effects and produces the physical vehicle in its two aspects- 82- the light of the soul copyright 1998 lucis trust a. lower manas, or concrete mind is the basic factor in the production of the etheric body. b. kama, or desire is the prime factor in calling the dense physical vehicle into being. the two together are responsible for manifested existence. it is well known that the tree of life is depicted with the roots above and the flowering leaves downwards. in the tiny tree of life of the ego the same symbolic presentation holds true. the roots are found on the mental plane. the flowering forth into objectivity and fruition is to be seen on the physical plane. therefore it is necessary for the aspirant to lay the axe to the root of the tree, or to deal with the thoughts

e matrix reveals its hidden gem, and the work of cutting and polishing is accomplished, the glory of the jewel will be seen. when the lotus plant has grown to maturity, the flower comes to fruition and in the centre of its petals the "jewel in the lotus (om mani padme hum) can be seen. this symbolic aspect of forms is true of all, and whether the symbol is the atom of substance, the mineral, or a tree, an animal or the "form of the son of god" the jewel of the first aspect will be found hidden. it will make its presence known through the quality of consciousness in one or other of its many states. 3. specific use in time conditions. as the yogi one-pointedly concentrates on the form, or object, meditates on its quality (the subjective aspect or symbolic nature, and contemplates the life ve

s one of the most useful activities the would-be aspirant can undertake. an understanding of the stage reached and of the next step to be taken is essential for all true progress. johnson translates this sutra in the words "difference in stage is the cause of difference in development" and goes on to say "the first stage is the sapling, the caterpillar, the animal. the second stage is the growing tree, the chrysalis, the man. the third is the splendid pine, the butterfly, the angel" 16. through concentrated meditation upon the triple nature of every form, comes the revelation of that which has been and of that which will be. the sutra which we are considering sums the preceding ideas and it is interesting to note how this first great result of meditation takes one right back to the true fa

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

onditions that the modern western aspirant has either to forego the culture of the soul nature until such time as he can conform to the ancient rule of withdrawal, or he has to formulate a new method and take a new position. few of us are so situated that we can renounce our families and responsibilities and disappear from the world of men to meditate and seek illumination under our particular bo tree. we live in the midst of a thronging multitude and a chaotic situation which makes all vision of environing peace and quiet utterly out of the question. is the problem then insuperable? is there no way of overcoming the difficulty? have we to renounce all hope of illumination because we cannot (from circumstances and climate, and from economic causes) disappear from the world of men and seek

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

t me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus do i know that god will victor be and later hold my mind and me in thrall "hark to the joyous paean that i chant; the work is done. my ear is deaf to all the calls of earth, except to that small voice of all the hidden souls within the outer forms, for they are as myself; with them i am at-one "god's voice rings clear and in its tone

asised organising spirit, remembering that a life of truly occult meditation must inevitably produce outer happenings, but that these objective results are produced by an inner growth and not by an outer activity. an ancient scripture teaches this truth in the following terms "when the sun progresses into the mansion of the serving man, the way of life takes the place of the way of work. then the tree of life grows until its branches shelter all the sons of men. the building of the temple and the carrying of the stones cease. the growing trees are seen; the buildings disappear. let the sun pass into its appointed place, and in this day and generation attend ye to the roots of growth- 247- a treatise on white magic copyright 1998 lucis trust little groups will spring up here and there whose

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

essions of candles to symbolise the growing light; of (8) lent, or the arrival of spring; of (9) easter day (normally on 25th march) to celebrate the crossing of the equator by the sun; and (10) simultaneously the outburst of lights at the holy sepulchre at jerusalem. there is (11) the crucifixion and death of the lamb-god, on good friday, three days before easter; there are (12) the nailing to a tree (13) the empty grave (14) the glad resurrection (as in the cases of osiris, attis and others; there are (15) the twelve disciples (the zodiacal signs; and (16) the betrayal by one of the twelve. then later there is (17) mid-summer day, the 24th june, dedicated to the birth of the beloved disciple john, and corresponding to christmas day; there are the festivals of (18) the assumption of the v

s which were to be fulfilled by the mother of the expected messiah (buddha, the fifth sign was recorded to be `that she would be on a journey at the time of her child's birth' therefore `that it might be fulfilled which was spoken by the prophets' the virgin maya, in the tenth month after her heavenly conception, was on a journey to her father, when lo, the birth of the messiah took place under a tree. one account says that `she had alighted at an inn when buddha was born "the mother of lao-tse, the virgin-born chinese sage, 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 f

man heart, who must be brought to birth. none of the epistles in the new testament make this so clear as the epistle to the ephesians, for there is given the picture of possibility in terms that leave no excuse for misinterpretation. this epistle is. penetrated through by that idea of a living union with christ, and indwelling in him. it is expressed in many metaphors. we are rooted in him as the tree in the soil, which makes it firm and fruitful. we are built into him as the strong foundations of the temple are bedded in the living rock. we live in him as the limbs in the body. the indwelling, we say, is reciprocal. he is in us and we are in him. he is in us as the source of our being; we are in him as filled with his fullness. he is in us all-communicative; we are in him all-receptive. h

e is in us and we are in him. he is in us as the source of our being; we are in him as filled with his fullness. he is in us all-communicative; we are in him all-receptive. he is in us as the sunlight in the else darkened chamber; we are in him as the cold green log cast into the flaming furnace glows through and through with ruddy and transforming heat. he is in us as the sap in the veins of the tree; we are in him as the branches."55 the realisation of this is needed today. christ in god. god in christ. christ in you and christ in me. this is what will bring into being that one religion which will be the religion of love, of peace on earth, of universal goodwill, of divine understanding, and of the deep recognition of god. then his impress and his life can be seen everywhere, in everybod

nity' died to save the world; the egyptian osiris was called saviour, so was horus; so was the persian mithra; so was the greek hercules who overcame death though his body was consumed in the burning garment of mortality, out of which he rose into heaven. so also was the phrygian attis called saviour, and the syrian tammuz or adonis likewise both of whom, as we have seen, were nailed or tied to a tree, and afterwards rose again from their biers or coffins. prometheus, the greatest and earliest benefactor of the human race, was nailed by the hands and the feet, and with arms extended, to the rocks of mount caucasus. bacchus or dionysus, born of the virgin semele to be the liberator of mankind (dionysus eleutherios as he was called) was torn to pieces, not unlike osiris. even in far mexico q

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

ent will power to subject his lower nature to such a discipline that he can fulfil the destiny of which he is subconsciously aware. these people fall into two groups: a. those with no soul contact of any kind. those people are urged forward to their destiny by a sense of power, by self-love, by exalted ambition, by a superiority complex, and by a determination to reach the top of their particular tree. b. those with a small measure of soul contact. these are people whose methods and motives are therefore a mixture of selfishness and of spiritual vision. their problem is a difficult one, as their measure of soul contact does bring in an inflow of force which stimulates the lower nature, even whilst increasing soul control. it is not, however, powerful enough to subordinate the lower nature

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ng water, and then the vision. the pilgrim then can chant: i stand in love. second month. a boat at rest upon a sea of blue. and then a tidal wave. but after that the calm. the boatman chants: the storm has brought me here. third month. a mountain top. snow with a fold of sunshine. a group of pilgrims on the upward way. one pilgrim chants: in love we walk the way. fourth month. three birds upon a tree. a searing wind and pouring rain, and then the nightingale the bird who sings close to the heart of god. fifth month. a gate of brass, a golden portal and then an ivory door. three gates, but only two are shut. pass on, oh pilgrim on the way, and find the open door. sixth month. the rising dawn; a cool breeze and a shaft of light. a weary pilgrim and then again the vision. he chants: i stand

ritten over it the words peace, rest, service. it is an arched gate set into the thickness of the wall. a bell-rope leads to a bell hung in the arch. there is also a light, which shines at dusk, on the three words. on being admitted, one steps inside, onto a path in the green lawn which slopes a very little towards the stream. twenty feet down this path, on either side of it, is a flowering apple tree, the branches touching. a border of red peonies extends east and west from the apple tree, for about fifteen feet, ending, each in a red rose bush, a most fragrant rose. the path continues down the slightly sloping green lawn to the stream, which is about fifteen feet wide, and has rocks and ferns, depths and shallows. butterflies and birds fly over it, and stepping-stones cross it at this pl

then one sees, a few feet away, midway between the woods and the stream, a long flower border set right in the lawn, and containing every flower one ever loved! they are of every colour and every fragrance, except that red is not predominant, because of the red peonies and rose bushes across the stream. towards the western end of the lawn, a little beyond where the flower border ends, a lone oak tree seems to have marched out on the grass for a druidic purpose of its own, a shapely young tree, taller than those in the wood. there is a bench beneath it. not far off, between the oak tree and the stream, there is a lotus pool, embedded in boulders and large flat rocks, like some of the rocks along the stream's edge and in the woods. the lotus pool is kept replenished by water piped from the

tall yews, only and the same in the corner to the northeast. the southeast corner is filled by the pagoda, with the woods behind it and the spruce trees to right and left, in front. across the stream from the pagoda, in the middle of the lawn (the eastern line of the peonies and the red rose bush not being very far away, is a circular stone seat, called the disciples' seat. it has a small willow tree and two short copper beeches behind it, and has an english box bush at either end. in front of it is a natural rock, of chair shape and height, where the master sits to talk to the disciples. when one stands on the path and looks towards the entrance gate, one sees fruit trees, en espalier on the wall to the right, peaches and nectarines and on the wall to the left, vines of white and of purp

t me in my tracks. the thunder of the sounds of earth shuts out the voice of god. i turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. i lose the vision of eternal things. the voice of god dies out "torn again am i, but only for a little time. backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. yet god, in his high place, outlasts the little bird. thus do i know that god will victor be and later hold my mind and me in thrall "hark to the joyous paean that i chant; the work is done. my ear is deaf to all the calls of earth, except to that small voice of all the hidden souls within the outer forms, for they are as myself; with them i am at-one "god's voice rings clear, and in its ton

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

. of this training, his thirty years of work in the carpenter's shop in palestine has ever been the hitherto unrecognised symbol. the word "carpenter" is significant of building, of construction, and means (in its derivation) someone who is an artificer in timber or a builder of wooden houses. this is the true meaning of the biblical story of christ's being crucified upon the cross of wood or the tree. it is related in reality to the decision made by christ in the garden of gethsemane to take over the building or reconstruction work in aquarius, and thus complete the task which he attempted to do in the piscean age. he and his disciples and the new group of world servers are the pledged builders of the new civilisation, the new "house of humanity" the preparatory work he is now doing will

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

he zodiac (s.d. i. 711) 10. high ceremonial astrology. depends upon the knowledge of the initiate of those immaterial forces and spiritual entities that affect matter and guide it (s.d. iii. 337) 11. our earth was created or fashioned by terrestrial spirits, the regents (the spirits of the seven planets. a.a.b) being simply the supervisors. this is the first germ of that which grew later into the tree of astrology and astrolatry (s.d. ii. 26) 12 "there are seven chief groups of such dhyan chohans. they are the primeval seven rays. hence there are seven chief planets, the spheres of the indwelling seven spirits, under each of which is born one of the human groups (s.d. i. 626) 13 "there are only seven planets specially connected with the earth and twelve houses, but the possible combination

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

were one hundred thousand eggs in the house and they had to be in some kind of container. i discovered that we used seventy-two dozen eggs in the coffee shop of the soldiers home every night and as there were three homes in that district serviced by us, we used innumerable eggs. therefore, eggs had precedence over everything except the gospel. my first job each morning, after a quiet hour under a tree in the fields with my bible, was to bake buns hundreds of buns often later in the day to load them into a pony cart (only the pony was a donkey) and take them over to the huts where were gathered the men at night. one day that donkey greatly humiliated me. i was proceeding gaily along a country lane, loaded up with buns, when i heard a battery of artillery galloping down the road towards me

ight 1998 lucis trust generalisations somewhat untrue. i have women friends and am devoted to them but, as a general rule, i prefer the masculine mind. a man will give you serious trouble occasionally; a woman will give you lots of silly little troubles all the time and i can't be bothered. i suppose i am no feminist but i know that if women are real and intelligent they can get to the top of the tree. my mornings would be given to bible study for i was taking an average of fifteen meetings a week, to current correspondence, to conference with the managers, and to tearing my hair over the accounts, for i never had the slightest head for figures. we were feeding five or six hundred men in each coffee-shop every evening and that meant much buying and selling. my afternoons would be spent in

w the meaning of complete despair. the only comfort which i had were the children and they were so tiny that their healing quality lay in their lack of understanding. the climax of this came on a day when i was quite desperate and, leaving the children in the care of a neighbor, i went out into the woods alone. for hours i lay on my face wrestling with my problem and then, standing up under a big tree, which i could probably find again if that piece of ground has not been built over, i told god that i was quite desperate, that i would take anything that i had to take if it would only release me to a more useful life. i told him that i had exhausted the resources of doing "everything for jesus' sake; that i did do everything for his sake, as far as i could; that i swept and dusted and cooke

hose to throw in his lot with mine. the children adored him and do to this day and the relationship between them has always been one of great affection and, on his part, of great sacrifice. they adopted him from the start. he made the acquaintance of dorothy, the eldest, when she was about nine years old, as he was walking up beechwood drive to visit me. he heard shrieks and screams coming from a tree ahead of him. as he hurried towards the tree, he saw a small girl hanging by her knees from a bough. he looked up at her and just said "drop" and she dropped into his arms, and as he has often said symbolically, she has been there ever since. mildred was frightfully ill when he first saw her. she was running a case of suppressed measles with a temperature of 106 degrees, though at the time we

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

planetary logos to extract the life essence innate in each atom, produces what might be called deterioration in the structure of the form at any point from whence this life essence is emitted. this brings about conditions which eventually become apparent visually; thus disease and the "tendency to die" become recognisable. therefore, the withering of a flower, death from old age in an animal or a tree, and the many diseases of the human being are all brought about by the pull of the powerful life of the planet, speaking esoterically; this is an aspect of what is called, erroneously, the law of gravitation. this law is again speaking esoterically an aspect of the law of return, which governs the relation of a unit of life in form to its emanating source "dust thou art; unto dust thou shalt

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

m and of consciousness, the circle and the point are the natural symbols. this applies equally to the atom, to man, to the planet and to the solar system. the concept must constitute the foundational idea in all reflection upon this formula. now for the formula itself "a line of fire between two blazing points. a stream of water blue again a line emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire, and always at the midway point, appears the eye of god (shiva. upon the- 173- discipleship in the new age- volume ii copyright 1998 lucis trust stream, between the two extremes, there floats the eye of vision a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye t

n which all disciples can share and for which advanced aspirants can prepare themselves. the formulas now that you have, presumably, brooded for some months on my instructions on the formulas, i will seek to impart to you some of the deeper implications. formula one "a line of fire between two blazing points. a stream of water blue, again a line, emerging from the earth and ending in the ocean. a tree with root above and flowers below "out of the fire and always at the midway point appears the eye of god (shiva. upon the stream- 181- discipleship in the new age- volume ii copyright 1998 lucis trust between the two extremes, there floats the eye of vision; a thread of light unites the two "deep in the tree, between the root and flowers, the eye again is seen. the eye that knows, the eye tha

ld of expression, and when you know what they are, you will be able to bring all the three phases of your life into one rightly oriented functioning whole. is your creative work the result of a desire to create, or is it impelled by love of humanity and, therefore, an automatic intelligent response to human appeal? are you nurturing a small and healthy seed or are you endeavouring to transplant a tree? this last question has far more significance than perhaps you guess. it holds in its correct answering the secret of your success. are you cooperating with the plan, or in reality with your plans? again a question of importance. a rich life of service lies ahead for you in the coming period of reconstruction, but its full expression is dependent upon your achieving a point of focus, leading

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

this third approach. the buddha came embodying in himself a great divine principle or quality. he was the conveyor of enlightenment to the world; he was the lord of light. as is always the case, he re-enacted in himself, for the instruction of his disciples, the processes of illumination and became the "illumined one" we are told in the scriptures of india that he achieved illumination under the tree, just as christ achieved the liberation of the human spirit upon the tree set up on golgotha. light, wisdom, reason, as divine yet human attributes, were focussed in the buddha. he proved the possibility of all men achieving this illumination and of walking in the light. he challenged the people to tread the path of illumination, of which wisdom, mental perception and intuition are the aspect

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

of by the well-trained but dense esotericist transmutation and transformation. the result is the assimilation of the individual will and the egoic will into the purpose of the monad which is the purpose undeviating and unalterable of the one in whom we live and move and have our being. this is the field of the true burning, for our "god is a consuming fire" this is the burning bush or the burning tree of life of biblical symbolism. this highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of rule i. 3. the clear cold light shines forth and cold it is and yet the heat evoked by the group love permits the warmth of energetic moving out. in these words you have the key to group initiation

ALICE BAILEY THE LABOURS OF HERCULES

gods, and showed his prowess, boasting of his strength. suddenly he paused and pondered long; then gave the horses to a friend to hold, the sword to still another and the bow unto a third. then, running, disappeared into the nearby wood. the gods awaited his return, wondering and puzzled over his strange conduct. back from the wood he came, bearing aloft a club of wood, cut from a stalwart living tree "this is mine own" he cried "none gave it to me. this i can use with power. o gods, watch my high deeds" and then, and only then, the teacher said "go forth to labor" the tibetan (djwhal khul) elaboration of the myth we come now to a consideration of hercules himself. it is a most interesting story, and one that has been treated by many writers. discussion as to the details of his life, and a

es- part 1 (gemini, may 21st- june 20th) the myth the great presiding one, within the council chamber of the lord, had watched the labors of the son of man who is a son of god. he and the teacher saw the third great gate, opening before the son of man, revealing a new chance to tread the way. they noted how the laborer arose and prepared to enter on his task "send out the word to guard the sacred tree. let hercules unfold the power to search without discouragement, deception or too great a speed. let perseverance now be called upon. he has done well so far" and thus the word went forth. far in a distant country grew the sacred tree, the tree of wisdom, and on it grew the golden apples of the hesperides. the fame of these sweet fruits had gone to distant lands, and all the sons of men who k

country grew the sacred tree, the tree of wisdom, and on it grew the golden apples of the hesperides. the fame of these sweet fruits had gone to distant lands, and all the sons of men who knew themselves to be likewise the sons of god desired them. hercules, too, knew of these fruits, and when the word went forth to seek for them he sought the teacher, asking him the way to go and find the sacred tree and pick the apples "tell me the way, o teacher of my soul. i seek the apples and i need them quickly for my use. show me the quickest way and i will go "not so, my son, replied the teacher "the way is long. two things alone i will confide to you, and then it is for you to prove the truth of what i say. remember that the sacred tree is [55] guarded well. three maidens fair cherish the tree, p

i need them quickly for my use. show me the quickest way and i will go "not so, my son, replied the teacher "the way is long. two things alone i will confide to you, and then it is for you to prove the truth of what i say. remember that the sacred tree is [55] guarded well. three maidens fair cherish the tree, protecting well its fruit. a dragon with one hundred heads protects the maidens and the tree. guard thyself well from strength too great for thee, from wiles too subtle for thy comprehension. watch well. the second thing that i would say to thee is that thy search will carry thee where five great tests will meet thee on the way. each will afford thee scope for wisdom, understanding, skill and opportunity. watch well. i fear, my son, that you will fail to recognize these points upon t

rtunity. watch well. i fear, my son, that you will fail to recognize these points upon the way. but time alone will show; god speed thee in thy search" with confidence, because success nor failure held for him a claim, hercules went forth upon the way, sure of himself, his wisdom and his strength. through the third gate he passed, going due north. throughout the land he passed, seeking the sacred tree, but found it not. all men he met he questioned, but none could guide him on his way; none knew the place. time passed, yet still he sought, wandering from place to place and returning oft upon his steps to the third gate. sad and discouraged, still he sought on every hand. the teacher, watching from afar, sent nereus to see if he could aid. time and again he came, in varying form and with di

AN INTRO TO STUDY OF THE KABALAH

publication there is now a french translation of the complete zohar, by jean de pauly: this is a most scholarly work. other famous kabalistic treatises are "the commentary on the ten sephiroth" by rabbi azariel ben menachem, 1200 a.d "the alphabet" of rabbi akiba" the gate of heaven; the "book of enoch "pardes rimmonim, or garden of pomegrantes "a treatise on the emanations "otz ha chiim, or the tree of life" of chajim vital "rashith ha galgulim, or revolutions of souls" of isaac de loria; and especially the writings of the famous spanish jew, ibn gebirol, who died a.d. 1070, and was also called avicebron, his great works are "the fountain of life" and "the crown of the kingdom" the teaching of the kabalah has been considered to be grouped into several schools, each of which was for a tim

ry, with the name jehovah sabaoth; hud, hod or hud, splendour, with the name elohim sabaoth; and isud, yesod, foundation, with the name al chai, el chai. finally, all these ideals are resumed in a single form, the tenth sephira, mlkut, malkuth, the shekinah, the kingdom, also sometimes called tzedek, righteousness. the whole decad form "adam kadmon "the archetypal man" and the wondrous otz chiim "tree of life" in the ancient figures of adam kadmon we see kether, the crown, over the forehead; chokmah and binah are the two halves of the thinking brain; gedulah and geburah are the organs of action, the right and left upper limbs; tiphareth is the heart and the vital organs of the chest; netzach and hud are the lower limbs right and left; jesod refers to the digestive and reproductive organs a

e divine first plane of atziluth, which is entirely beyond our ken; to be reproduced on the second plane of pure spirit, briah; to exist in the same decad form in the world of yetzirah, the third or formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on the fourth plane of assiah, on which we seem to exist. from our point of view we may regard the "tree of life" as a type of many divine processes and forms of manifestation, but these are symbols we use to classify our ideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real, but only as conceivable by humanity. for example, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity

r ii. 42a. the first pair were tempted by samael, the allegorical personality of the lower tendencies, which give the craving to experience earth life and take a part in its continuous changes of force and form. they did what they knew would imperil their purely psychic existence, they sank fully into material forms, they took on the grossness of malkuth, and so were separated from the sephirotic tree, from the higher potencies, which have no taint of matter. all matter is ever changing its form, and so their bodies must be changed; their bodies died, and so must the bodies of all incarnated egos; at death the personality passes away to a rest, and then to a further experience of life, or to a sphere of punishment, or to a realm of bliss. in their earthly forms they brought forth bodies li

ANTINOMIANISM

h asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, that you have not experienced, but also from cultural and social ideas that are not your own. the entire antinomian spirit is motivated by a praxis that denies the blind acceptance of ideas no matter their source. it is one which urges each individual to make up their own minds on religious, soc

APOCALYPSE MOSES

ill hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. 3 then she gave also to me to e

wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou art beset with toils and troubles' 3 but adam said to eve 'arise and go with my son seth near to paradise, and put earth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which the oil floweth, and bring it me, and i shall anoint myself and shall have rest from my complaint' chapter 10. 1 then seth and eve went towards paradise, and eve saw her son, and a wild beast assailing him, and eve wept and said' 2 woe is me; if i come to the day of the resurrection, all those who have sinned will curse me saying: eve hath not kept the commandment of god' 3 and s

ge of god? how was thy mouth opened? how were thy teeth made strong? how didst thou not call to mind thy subjection? for long ago wast thou made subject to the image of god' 4 then the beast cried out and said: chapter 11. 1 'it is not our concern, eve, thy greed and thy wailing, but thine own; for (it is) from thee that the rule of the beasts hath arisen. 2 how was thy mouth opened to eat of the tree concerning which god enjoined thee not to eat of it? on this account, our nature also hath been transformed. 3 now therefore thou canst not endure it, if i begin to reprove thee' chapter 12. 1 then seth speaketh to the beast 'close thy mouth and be silent and stand off from the image of god until the day of judgment' 2 then saith the beast to seth 'behold, i stand off from the image of god' a

the day of judgment' 2 then saith the beast to seth 'behold, i stand off from the image of god' and he went to his lair. chapter 13. 1 and seth went with eve near paradise, and i they wept there, and prayed god to send his angel and give them the oil of mercy. 2 and god sent the archangel michael and he spake to seth 'seth, man of god, weary not thyself with prayers and entreaties concerning the tree which floweth with oil to anoint thy father adam. for it shall not be thine now, but in the end of the times. 3 then shall all flesh be raised up from adam till that great day,-all that shall be of the holy people. then shall the delights of paradise be given to them and god shall be in their midst. 4 and they shall no longer sin before his face, for the evil heart shall be taken from them an

yea, we eat of all. save one only, which is in the midst of paradise, concerning which, god charged us not to eat of it: for, he said to us, on the day on which ye eat of it, ye shall die the death" chapter 18. 1 then the serpent saith to me "may god live! but i am grieved on your account, for i would not have you ignorant. but arise (come) hither, hearken to me and eat and mind the value of that tree" 2 but i said to him,i fear lest god be wroth with me as he told us" 3 and he saith to me "fear not, for as soon as thou eatest of it, ye too shall be as god, in that ye shall know good and evil. 4 but god perceived this that ye would be like him, so he envied you and said, ye shall not eat of it. 5 nay, do thou give heed to the plant and thou wilt see its great glory" 6 yet i feared to take

APOCRYPHON OF JOHN

first separation. but the epinoia of the light which was in him, she is the one who was to awaken his thinking "and the archons took him and placed him in paradise. and they said to him 'eat, that is at leisure' for their luxury is bitter and their beauty is depraved. and their luxury is deception and their trees are godlessness and their fruit is deadly poison and their promise is death. and the tree of their life they had placed in the midst of paradise "and i shall teach you (pl) what is the mystery of their life, which is the plan which they made together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its

e together, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not

ill send him his consort, and he will leave his father and his mother (3 lines unreadable "and our sister sophia (is) she who came down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from him, he cursed his earth. he found the woman as she wa

ARADIA GOSPEL OF THE WITCHES

bidden or secret love, with attraction to the dimly seen beautiful-by-moonlight,with the fairy or witch-like charm of the supernatural a romanceall combined in a single strangeform the spell of night!there is a dangerous silence in that houra stillness which leaves room for the full soult o open all itself, without the powerof calling wholly back its self-control;the silver light which, hallowing tree and tower,sheds beauty and deep softness oer the whole,breathes also to the heart, and oer it throwsa loving languor which is not repose.this is what is meant by the myth of diana and endymion. it is the making divine or aesthetic (whichto the greeks was one and the same) that which is impassioned, secret, and forbidden. it was thecharm of the stolen waters which are sweet, intensified to poe

ve-making. the one invokingsays that the window is opened, that the moon may shine splendidly on the bed, even as our love isbright and beautiful. and i pray her to give great rapture sfogo to us.the quivering, mysteriously beautiful light of the moon, which seems to cast a spirit of intelligence oremotion over silent nature, and dimly half awaken it raising shadows into thoughts and causingevery tree and rock to assume the semblance of a living form, but one which, while shimmering andbreathing, still sleeps in a dream could not escape the greeks, and they expressed it as dianaembracing endymion. but as night is the time sacred to secrecy, and as the true diana of themysteries was the queen of night, who wore the crescent moon, and mistress of all hidden things,including sweet secret sins

ARCHANGELIC FORCE ON THE PATHS

contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the paths herein containeth the archangelic forces that governeth the paths on the tree of life. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due rever

nt forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the macrocosm. therefore, we utilize the divine name of the individual sephira above the path, because migration is from the lower unto the higher. 3. since forces are being transferre

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

developing under the aegis of the craft, their titles in some cases being borrowed from the old institutions of christian chivalry. it is this, however, which occurred, and the inventions were so successful that they multiplied on every side, from 1754 to the threshold of the french revolution, new denominations being devised when the old titles were exhausted. there arose in this manner a great tree of ritual, and it happens, moreover, that we are in a position to affirm the kind of root from which it sprang. twenty years after the date of the london grand lodge, and when that of scotland may not have been twelve months old, the memorable scottish freemason, andrew michael ramsay, delivered an historical address in a french lodge, in the course of which he explained that the masonic brot

BALANCE J

ns and other representations of primal forces writhe and proliferate across the paper. and spare himself is often portrayed as the sorcerer and the magickian surrounded by familiar animals. he seems to possess the ability to place his consciousness outside of his species, his gender, society and the age in which he lived and to represent this faculty in his art. and look for the occurrence of the tree in his work. arboreal energies abound. in several of his works there is the appearance of hybrid ectoplasmic columns that snake and writhe in a semi-solid flux. there is a definite sense that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugl

that these might represent orgasmic energies, the sexual charged stuff with which the magickian makes his magick. this stuff is a recurrent symbol in his work. in the illustrations to the powerful book of ugly ecstasy, this plasma is seen forming and reconstituting into winged serpents and tiny dragons and connecting the ground with the air. in the later more colourful pastels, the symbol of the tree seems to be linked in some way to ancestor worship. pictures such as trees present the viewer with a dark glimpse of plant forms as personalities, as if they were posing for a group photograph. and trees can also be used by the denizens of his more witchcraftbased sabbath pictures to symbolise the accumulation and generation of astral energies. we see the wild fleshy women clutching at trees

h as trees present the viewer with a dark glimpse of plant forms as personalities, as if they were posing for a group photograph. and trees can also be used by the denizens of his more witchcraftbased sabbath pictures to symbolise the accumulation and generation of astral energies. we see the wild fleshy women clutching at trees whose surfaces swarm with the swirling miasma of ancestral faces the tree trunks seemingly made up of one mass of undulating physiognomy. spare is a superb painter of personality. he was just as capable of dashing off sketches of the rough working-class characters who drank in his local pubs, as he was of making glamorous portraits of actors and actresses, copied from film magazines and posters. so we see both fabulous hollywood portraits of stars like clark gable

set within the starlite mire. in the pages of the book of ugly ecstasy i came across a curious image, that of a flaming star that appears to be made of hair. a hairy star as if the fur of the animal were burning bright, and the bestial becoming celestial. beautifully realised animals swarm and stampede through the whole of spare s oeuvre: swans, owls, antelope, cattle, tigers, wart-hogs and giant tree shrews amongst them. he felt an affinity with all creatures and placed them as equals with mankind. he donated pictures to help raise money for horse charities at a time when their welfare was low in most people s agenda, and he kept an open house for cats in the various places he lived. in some earlier pictures it seems as if more than half the image is made up of scales and feathers of the

BALANONES TEMPLE OF SET FAQ

t http//www.xeper.org- other ftp sites- ftp//ftp.lysator.liu.se/pub/religion/satanism/tos 10/1997: the most recent files found were dated 1994. 9/1999: the site url has changed (capitalization only, and the most recent files at this time are dated 1996. it does have a 1994 copy of the temple's reading list- ftp//nic.funet.fi/pub/doc/religion/occult/magick/thelema/tos (this is the original slopoke tree moved to funet- obsolete ftp links (no longer useful- ftp//etext.archive.umich.edu/pub/quartz/occult/set reference: mailto//ftp@etext.archive.umich.edu (paul southworth) october, 1997: i could not find the quartz/occult directory november, 1997: it appears that all files dealing with the tos have been removed from this site because of their age. 7.6 those stories about us despite our general

BASIL VALENTINE TWELVE KEYS

crupulously careful to preserve the fountain of life limpid and clear. if any strange water be mixed with it, it is spoiled, and becomes positively injurious. if it still retain any of the solvent which has been used for its dissolution, you must carefully purge it off. for no corrosive can be of the least use for the prevention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut off, and scions of better trees grafted upon it. the new branches thereupon become organically united to the trunk; but though nourished with its sap, they thence forward produce good and pleasant fruit. the king travels through six regions in the heavenly firmament, and in the seventh he fixes his abode. there the royal pa

also a high degree of cold, which tempers the fervent heat of venus, and coagulates the mercury, which is thereby also changed into the finest gold. all twelve keys of basil valentine 65 of 95 these properties slumber in the substance of our stone, and are developed, perfected, and matured by the gentle coction of natural fire, until they have attained their highest perfection. if the fruit of a tree be plucked before it is ripe, it is unfit for use; and if the potter fail to harden his vessels in the fire, they cannot be employed for any good purpose. in the same way you must exercise considerable patience in preparing our elixir, if it is to become all that you wish it to become. no fruit can grow from a flower that has been plucked before the time. he who is in too great a hurry, can b

BEHOLDERS OF NIGHT

e reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by ahriman, from toad to dragon, shadow and wolf. ahriman is the model for our nightside primal conscious, the kingdom of the demonium or infernal realm. this is not a moralistic evil designed to perform harmfu

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

po at tengy ling monastery, lhasa (2) 37. the special arrangement of the oracular attire and weapons. 38. lhakpa d ndrup fully dressed and beginning the oracle trance. 39. lhakpa d ndrup at the height of the trance, possessed by dorj shukden. 40. a female oracle at the height of trance. 41. lhakpa d ndrup collapsing after the trance and being held up by his assistants. 42. a thread-cross. 43. the tree on which pehar landed during the reign of the fifth dalai lama. 44. a common iconographic representation of pehar. 45. painting of pehar at tengy ling monastery, lhasa. 46. a statue of pehar at the jokwukhang. 103 104 105 106 107 108 109 110 111 112 135 135 136 136 137 138 139 140 141 142 viii list of abbreviations dcts lelung j drung zhep dorj (sle lung rje drung bzhad pa i rdo rje; b.1697

a, who happened to be at drepung( bras spung) monastery that day. he ordered an abbot of one of the monastic colleges to retrieve the box but not to open it. the abbot went and fetched the box, but as he was walking back to drepung the box grew heavier until he could not hold it any longer. the abbot became curious and opened the box, at which time a white bird flew from it and landed on a nearby tree.223 the dalai lama ordered that a shrine be built around this tree for pehar and eventually the monastery of nechung literally "small place" grew up around it. to this day, the tree on which pehar landed as a bird is viewable within the central shrine (figure 43. pehar 220 see peter 1978a, p. 329. 221 a more positive mention of pehar as a helpful youth is found in the famous history of the bl

height of trance (photo: c. meazza 1998; diemberger 2005, p. 137) 136 figure 41. lhakpa d ndrup collapsing after the trance and being held up by his assistants (photo: r. de nebesky-wojkowitz; de nebesky-wojkowitz 1998, plate 17) 137 figure 42. a thread-cross (mdos. this particular cross is one of several elements involved in a contemporary l (glud) ritual (photo: c. bell 2005) 138 figure 43. the tree on which pehar landed during the reign of the fifth dalai lama. the monastery of nechung was built up around this tree, which is currently found in the central chapel surrounded by statues of pehar in his wrathful and peaceful forms (the latter is seen here. the tree itself is on the left and covered with ceremonial scarves (kha btags) and prayer flags (dar lcog (photo: c. bell 2005) 139 figu

regarding the key points of the vow-holders lured like children by means of the secret life stone; toward the west of one s practice building, there is the red land which is cultivated from the land where the might demons reside. display the southern-facing fountain, and stir clay with red-colored water; offer the dust of the five precious things443 and the pleasant smell of incense. on the life-tree444 of a fortress which depends on a life-tree of cypress or yellow tree together with an arrow-length red banner on the peak, write the life stone mantra wheel in accordance with the secret tantra on red silk or red birch bark [using] a paste with the liquids of knife blood,445 vermillion, and red sandalwood [317] in a roll of paper concealed with silk ribbon, draw drops which were obtained f

BLAVATSKY H P ANTHROPOGENESIS

on the babylonian cylinders, than they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in these legends for the first

y his twelve subordinate powers, also subordinate, in turn, to each of the seven "mystery-gods" of the planets "the seven higher make the seven lhas create the world" states a commentary; which means that our earth, leaving aside the rest, was created or fashioned by terrestrial spirits, the "regents" being simply the supervisors. this is the first germ, the seed of that which grew later into the tree of astrology and astrolatry. the higher ones were the kosmocratores, the fabricators of our solar system. this is borne out by all the ancient cosmogonies: that of hermes, of the chaldees, of the aryans, of the egyptians, and even of the jews. heaven's belt, the signs of the zodiac (the sacred animals, are as much the bne' alhim (sons of the gods or the elohim) as the spirits of the earth; bu

grammaton) who is the protogonos, tikkoun, the firstborn from the passive deity and the first manifestation of that deity's shadow, is the universal form and idea, which engenders the manifested logos, adam kadmon, or the four-lettered symbol, in the kabala, of the universe itself, also called the second logos. the second springs from the first and develops the third triangle (see the sephirothal tree; from the last of which (the lower host of angels) men are generated. it is with this third aspect that we shall deal at present. the reader must bear in mind that there is a great difference between the logos and the demiurgos, for one is spirit and the other is soul; or as dr. wilder has it "dianoia and logos are synonymous, nous being superior and closely in affinity with[[to agathon, one

the secret doctrine. symbols: all these are based upon and start from the figures given from the archaic manuscript in the proem of book i[[diagram, the symbol of evolution and fall into generation or matter, is reflected in the old mexican sculptures or paintings, as it is in the kabalistic sephiroth, and the egyptian tau. examine the mexican mss (add. mss. brit. mus. 9789; you will find in it a tree whose trunk is covered with ten fruits ready to be plucked by a male and female, one on each side of it, while from the top of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and t

and female, one on each side of it, while from the top of the trunk two branches shoot horizontally to the right and left, thus forming a perfect[[diagram (tau, the ends of the two branches, moreover, each bearing a triple bunch, with a bird- the bird of immortality, atman or the divine spirit- sitting between the two, and thus making the seventh. this represents the same idea as the sephirothal tree, ten in all, yet, when separated from its upper triad, leaving seven. these are the celestial fruits, the ten or[[diagram] 10, born out of the two invisible male and female seeds, making up the 12, or the dodecahedron of the universe. the mystic system contains the[[diagram, the central point; the 3 or[[diagram; the five[[diagram, and the seven or[[diagram, or again[[diagram; the triangle in

BLAVATSKY H P COSMOGENESIS

differ. 305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 th

globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirth of gods. 371 the puranic prophecy. 377- viii. the lotus as a universal symbol. 379 exoteric and esoteric. 381 the purity of early phallicism. 383 the egyptian lotus. 385- ix. deus lunus. 386 a glance at the lunar myth. 387 a key-note to the moon. 389 copies and originals. 393 the moon bi-sexual. 397- x. tree and serpent and crocodile worship. 403 degeneration of the symbol. 405 the seven-headed dragons. 407 dragon and crocodile. 409- xi. demon est deus inversus. 411 death is life. 413 the fall of the angels. 418 transformation of the legend. 421- xii. the theogony of the creative gods. 424 the point within the circle. 426 the logos or verbum. 429 the factors of creation. 432 identity of the hiera

s. 510 scientific and occult theories on heat. 515 the atoms of science. 519- vii. an attack on the scientific theory of force by a man of science. 523 ether and atoms. 527- viii. life, force, or gravity. 529 dr. richardson on nervous ether. 531 the senses and their action. 535 too much "life" may kill. 539- ix. the solar theory. 540 the primordial element. 542 elements and meta-elements. 546 the tree of life and being. 549 prof. crookes on the elements. 552- x. the coming force. 554 mr. keeley, an unconscious occultist. 557 inter-etheric waves. 561 the secrets of sound and odour. 565- xl. on the elements and atoms. 566 metaphysical chemistry. 569 what are the seven planets. 575 the cyclic fall of the gods. 577[[vol. 1, page] xvi contents. page. xii. ancient thought in modern dress. 579 al

e conception of deity, which as an absolute unity must remain forever incomprehensible to finite intellects "if thou wouldest believe in the power which acts within the root of a plant, or imagine the root concealed under the soil, thou hast to think of its stalk or trunk and of its leaves and flowers. thou canst not imagine that power independently of these objects. life can be known only by the tree of life (precepts for yoga. the idea of absolute unity[[vol. 1, page] 59 astral light is not the anima mundi. would be broken entirely in our conception, had we not something concrete before our eyes to contain that unity. and the deity being absolute, must be omnipresent, hence not an atom but contains it within itself. the roots, the trunk and its many branches are three distinct objects, y

ecepts for yoga. the idea of absolute unity[[vol. 1, page] 59 astral light is not the anima mundi. would be broken entirely in our conception, had we not something concrete before our eyes to contain that unity. and the deity being absolute, must be omnipresent, hence not an atom but contains it within itself. the roots, the trunk and its many branches are three distinct objects, yet they are one tree. say the kabalists "the deity is one, because it is infinite. it is triple, because it is ever manifesting" this manifestation is triple in its aspects, for it requires, as aristotle has it, three principles for every natural body to become objective: privation, form, and matter* privation meant in the mind of the great philosopher that which the occultists call the prototypes impressed in th

BLUE EQUINOX

es "by opening so freely their lunatic asylums to their supposed madmen, men only seek to assure each other that they are not themselves mad[[footnote(s* revue des deux mondes, 1865, pp. 157 and 158. end of vol. it 197 special supplement the way. 3 may morn the artist represents the dawn of the day following the witches. rout. the witch is hanged, and the satyr joyfully looks out from behind the tree; in the background all is spring, and the nymph dances joyfully to the piping of the shepherd. the picture is symbolical of the new aeon. from the blasted stump of dogma, the poison oak of .original sin. is hanged the hag with dyed and bloody hair, christianity, the glyph thus commemorating .sa vie horizontale et sa mort verticale. the satyr, a portrait of frater d.d.s, one of the teachers of

erdess and pythoness) come with artemis, silken shod, and wash thy white thigh, beautiful god, in the moon of the woods, on the marble mount, the dimpled dawn of the amber fount! dip the purple of passionate prayer in the crimson shrine, the scarlet snare, the soul that startles in eyes of blue to watch thy wantonness weeping through the tangled grove, the gnarled bole the equinox 6 of the living tree that is spirit and soul and body and brain- come over the sea (io pan! io pan) devil or god, to me, to me, my man! my man! come with trumpets sounding shrill over the hill! come with drums low muttering from the spring! come with flute and come with pipe! am i not ripe? i, who wait and writhe and wrestle with air that hath no boughs to nestle my body, weary of empty clasp, strong as a lion an

thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with

rse your playground, its infinite variety of sport ever old and ever new. all those ideas which bred sorrow and fear are known in their truth, and thus become the seed of joy: for you are certain beyond all proof that you can never die: that though you change, change is part of your own nature: the great enemy is become the great ally. and now, rooted in this perfection, your self become the very tree of life, you have a fulcrum for your lever: you are ready to understand that this pulsation of unity is itself duality, and therefore, in the highest and most sacred sense, still sorrow and illusion; which, having comprehended, aspire yet again, even unto the fourth of the gifts of the law, unto the end of the path, even unto light. iv of light i pray you, be patient with me in that which i s

ks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood, and on the other endure until the great logs blaze (behold how sad a thing it is, quoth the ape of thoth, for one to be so holy that he cannot chop a tree and cook his food without preparing on it a long and tedious morality) let this epistle be copied and circulated among all those that have accepted the law of thelema. receive now our paternal benediction: the benediction of the all-begetter be upon thee. love is the law, love under will. qhrion 9 =28 a.a. given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2

BOOK OF ENOCH

ription at 25.6 of "drawing the fragrance into the bones, is quite an apt description of smoking it. the part where it says, at 25.4 "no one will have authority to touch it, could represent the present prohibition. at 31.1 enoch mentions galbanum, this is one of the ingredients of the incense that was to be burned on the incense altar in the tent of appointment, exodus 30:34. also, at 32.3-6, the tree of wisdom also sounds like cannabis. here we get a new insight into the adam and eve story. at 33.3-4, enoch mentions how uriel gave him notes on astronomy. these notes are in this book as sections 13, 14, and 16. the angel zotiel is mentioned at 32.2, east of the red sea, there are suggestions based on weathering data that the sphinx is much older (pre 10,000 bc) than the pyramids, so this i

appearance glorious, and their form was beautiful. three towards the east one fixed firmly on another and three towards the south one on another, and deep and rugged valleys, no one of which was near another. 24.3] and there was a seventh mountain, in the middle of these, and in their height they were all like the seat of a throne and fragrant trees surrounded it. 24.4] and there was among them a tree such as which i have never smelt, and none of them, or any others, were like it. it smells more fragrant than any fragrance, and its leaves, and its flowers, and its wood never wither. its fruit is good, and its fruit is like bunches of dates on a palm. 24.5] and then i said "behold, this beautiful tree! beautiful to look at, and pleasant are its leaves, and its fruit very delightful in appea

is good, and its fruit is like bunches of dates on a palm. 24.5] and then i said "behold, this beautiful tree! beautiful to look at, and pleasant are its leaves, and its fruit very delightful in appearance" 24.6] and then michael, one of the holy and honoured angels, who was with me, and was in charge of them, 25.1] answered me and said to me: enoch, why do you ask me about the fragrance of this tree, and why do you inquire to learn? 25.2] then i, enoch, answered him saying: i wish to learn about everything, but especially about this tree. 25.3] and he answered me, saying: this high mountain, which you saw, whose summit is like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good

25.2] then i, enoch, answered him saying: i wish to learn about everything, but especially about this tree. 25.3] and he answered me, saying: this high mountain, which you saw, whose summit is like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble. 25.5] from its fruit, life will be given to the chosen; towards the north it will be planted, in a holy place, by the house of the lord, the eternal king. 25.6] then they will rejoic

and pain, and toil and punishment, will not touch them. 25.7] then i blessed the lord of glory, the eternal king, because he has prepared such things for righteous men, and has created such things, and said that they are to be given to them. 26.1] and from there, i went to the middle of the earth, and saw a blessed, well watered place, which had branches which remained alive, and sprouted from a tree which had been cut down. 26.2] and there i saw a holy mountain, and under the mountain, to the east of it, there was water, and it flowed towards the south. 26.3] and i saw towards the east, another mountain, which was of the same height, and between them, there was a deep and narrow valley; and in it, a stream ran by the mountain. 26.4] and to the west of this one, was another mountain, whic

BOOK OF JASHAR

mals grew eyes to see. and yet their eyes could see neither good nor evil in the world. such was the world, when god led flo and faben and human and eve wandering northwards in africa, along the great river. by day, faben and human hunted together, while eve swam for fish and flo gathered fruit. in the evening, human sang and eve shaped rocks into tools, while flo and faben slept together under a tree. then god said "see now what i can do with a spark" and thus fire was given into the hand of eve. she nourished the spark with dry leaves, and human brought her sticks, and they felt the warmth of their fire. faben and flo awoke to a vision of angels with flaming swords, and they fled into the wilderness. so human and eve sat alone by their fire, and its light shone up into heaven, past the m

d wonder how more water could be made. so she asked whether god's plan would deviate from the natural laws, which had guided the universe since the beginning, and she got no answer. but tubalcain faithfully made the cart to carry their tents and the younger children. no one knew the way to mount ararat, and so they followed a dove for forty days and forty nights, until it came to rest on an olive tree in a field of wheat, high above the valley. and there they stayed, waiting for the flood. in their first winter on the mountain, they had no food, except for the wheat. but god put a blessing on noah's porridge, and tubalcain set out to enlarge the field. with torch and axe he cut the brush, and in the spring they scattered their last grains over the clearing. by autumn, the rain and sun had

BOOK T

ly evil symbol. it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv. the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five concentric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white win

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

alkative and suspicious. kind, yet wavering and inconsistent. fortunate in journeying. book t page 17 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 argumentative. chokmah of hb:h (pleasant change, visit to friends. herein the angels hb:lkbal and hb:vshryh have rule. xxxvii. the lord of material works. three of pentacles a white-winged angelic hand, as before, holding a branch of a rose tree, of which two white rosebuds touch and surmount the topmost pentacle. the pentacles are arranged in an equilateral triangle. above and below the symbols mars and capricorn. working and constructive force, building up, creation, erection; realization and increase of material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. co

influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in matters of gain; sometimes given to seeking after impossibilities. binah of hb:h (business, paid employment, commercial transaction. herein are hb:ychvyh and hb:lhchyh angelic rulers. xxxviii. the lord of earthly power four of pentacles a hand holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. pentacles are disposed as on the points of a square; a rose in its centre. symbols sun and capricorn above and below to represent the decan. assured material gain: success, rank, dominion, earthy power, completed but leading to nothing beyond. prejudicial, covetous, suspicious, careful and orderly, but discon

-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of hb:y (settlement, arrangement, completion. book t page 20 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 herein are hb:nnaal and hb:nythhl angelic rulers. xlviii. the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are mercury and taurus. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, s

BOOK OF BLACK SERPENT

, whose dominion is sevenfold that of the others. the qliphoth these be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of

fore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so must the son of adam be lifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference be

, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

n the afterlife. the music of witchcraft is joyful and lively, again contrasting with the dirge-like hymns of christianity. why is this? why are wiccans more content; more warm and happy? much of it has to do with their empathy with nature. early people lived hand-in-hand with nature through necessity. they were a part of nature, not separate from it. an animal was a brother or a sister, as was a tree. wo/man tended the fields and in return received food for the table. sure, s/he killed animals for food. but then many animals kill other animals in order to eat. in other words, woman and man were a part of the natural order of things, not separate from it. not "above" it. modern wo/man has lost much, if not all, of that closeness. civilization has cut them off. but not so the witch! even to

reaction of plants to kindness; of how they feel and react to both good and evil; how they express love, fear, hate (something that might be borne in mind by vegetarians when they become over-critical of meat-eaters, perhaps. this is no new discovery. witches have always known it. they have always spoken kindly to plants. it is not unusual to see a witch, walking through the woods, stop and hug a tree. it is not peculiar to see a witch throw off her shoes and walk barefoot across a ploughed field. this is all part of keeping in touch with nature; of not losing our heritage. if ever you feel completely drained, if ever you are angry or tense, go out and sit against a tree. choose a good, solid tree (oak or pine are good) and sit down on the ground with your back straight, pressed up against

ee. choose a good, solid tree (oak or pine are good) and sit down on the ground with your back straight, pressed up against the trunk. close your eyes and relax. you will feel a gradual change come over you. your tension, your anger, your tiredness will disappear. it will seem to drain out of you. then, in its place, you will feel a growing warmth; a feeling of love and comfort. it comes from the tree. accept it and be glad. sit there until you feel completely whole again. then, before lesson one: the history and philosophy of witchcraft/ 9 leaving, stand with your arms about the tree and thank it. take time to stop and appreciate all that is about you. smell the earth, the trees, the leaves. absorb their energies and send them yours. one of the contributing factors to our isolation from t

e and there; he was visible then invisible. yet could he not sway the smith. tiring of the fight, hearhden raised his mighty club. then sped loki away. great was the joy of freya when hearhden placed brosingamene once more about her snow-white neck. great were the cries of joy from dreun and above. great were the thanks that freya, and all men, gave to the gods for the return of brosingamene" the tree: the complete book of saxon witchcraft raymond buckland, samuel weiser, ny 1974 reincarnation reincarnation is an ancient belief. it is part of many religions (hinduism and buddhism, for example) and was even one of the original christian tenets, until condemned by the second council of constantinople in 553. it is believed that the human spirit, or soul, is a fragment of the divine and event

ess to a small clearing in the woods, or any piece of ground where you can be private, then don't hesitate to use it. there will be no need for the cleansing ritual detailed above; you will proceed as will be shown in lesson three circles of power and protection. your altar and its furniture you can use virtually anything as an altar. if you are holding your circle outside, then a large rock or a tree stump is ideal. if you are indoors, then you can utilize a small coffee-table, a wooden box or even some boards resting on bricks. it is better to have an altar that does not contain any steel, so a ready-made table is not really the best (unless glued or pegged together. if there has to be metal in the table, brass is acceptable. why is this? it has to do with conductivity. the witch's knife

BUDGE E

s march four gods, who appear to be under the guidance of "isis of amentet" and who are described as the "great sovereign chiefs who provide food in this circle" p. 86 the first god is called her-khu, and holds a staff in his hand; the second is an-hetep, and holds the sceptre in his hand; the third is heru-hequi, is hawk-headed, and holds the crook in his hand; the fourth is ut-metu, and holds a tree in his left hand. the text containing the address of the sun-god to the seven gods is broken away, and all that remains of it reads "this great god maketh his journey by means of those who tow him over this circle in [his] boat" a portion of the answer of the seven gods to him is also broken away, but what remains of it reads "is opened to thee the earth to such an extent that thou hast passe

CASE PAUL F THE BOOK OF TOKENS

odern 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 carry on the great work which dr. case left in our care. correspondence lessons on occult psychology, tarot, holy qabalah, spiritual alchemy, etc, as well as books, pamphlets, qabalistic tree of life diagrams and tarot keys are available to interested aspirants. write to: builders of the adytum 5105 north figueroa street los angeles, california 90042 to you, who are about to be touched by the ineffable via the book of tokens, may light be extended upon you. in l. v. x (light, the grand chapter, builders, of the adytum the book of tokens contents* prologos 3 aleph 5 beth 17 gimel 2

by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced bayth. transcribed as" b. the number 2. meaning: house. the transparent intelligence. the ten "lights" are the ten sephiroth, represented by the circles on the diagram of the tree of life used as a frontispiece in this volume. their names are; 1. kether, the crown, or primal will; 2. chokmah, wisdom; 3. binah, understanding; 4. chesed, mercy; 5. geburah, strength, or severity; 6. tiphareth, beauty; 7. netzach, victory; 8. hod, splendor; 9. yesod, foundation; 10. malkuth, kingdom. the second, fourth and seventh sephiroth form the pillar of mercy, named after the fourth

the names of the elements of ancient physics. the meditation on gimel* 1. thou hast seen, o israel, how, for the sake of creation, the one life that i am seemeth to divide itself, becoming two. of these two, i have made known to thee my superior nature, the crown of primal will wherein i have my supreme abode. hearken now, while i expound the mystery of mine inferior nature, which standeth in the tree of life as the sephirah of wisdom. 2 forget not that these two, though they be named superior and inferior, are in truth of equal rank. as it is written "that which is below is as that which is above, and that which is above is as that which is below [31] t h e book o f t o k e n s be thou not led astray by their false doctrine who ascribe to the inferior nature somewhat less of power and wor

enteth itself in the mirror of wisdom is internal, the medium of reflection hath its place in the without, in the realm of secondary and created things [32] g i m e l 4 as the substance whence all forms arise, the vehicle of my divine essence, mine inferior nature is to the superior as is passive to active, as woman to man, as eve to adam. yet to every light of emanation proceeding from it on the tree of life doth this same wisdom stand as root and source. hence in the scripture is wisdom spoken of as a woman, as when it is said "wisdom hath builded her a house; but elsewhere to this same wisdom the wise assign the title ab, the father. never is the heavenly wisdom known as mother, for she is the virgin substance of all things, whose purity naught can defile. 5 remember now that i myself a

a task most difficult and laborious is the conquest of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 on the tree of life the path of the letter gimel joins kether to tiphareth. but in the meditation gimel is referred correctly to chokmah, the second sephirah, because the letter-name, gimel, g m l, adds up to 73 and this is the value of the noun chokmah, c h k m h "wisdom. there are even profounder reasons for the identification of gimel with chokmah, which cannot be included in this brief commentary. 2

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

en, 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 squeezed into gaps in the stones or pinned to the tree that shelters the tomb. whatever the origins of the tomb, it has been transformed into a source of power. for this badly signposted spot, a short walk up a muddy track from a cramped, rough car park, had a tranquil, spiritual air that you might expect at a great cathedral or far more impressive stone circles. such spots unleash the magick inside us. but even if you never visit brittany or sto

e of your own magick. this is a book about white magick and witchcraft as sources of wisdom, healing and positivity. like native american spirituality, to which true witchcraft is akin (some say both were carried by the people of atlantis, the practice of white magick is based on the belief that that all life is sacred and interconnected in an unbroken circle. for example, every fully grown birch tree- defined in magick as a tree of new beginnings and regeneration- breathes out enough oxygen for a family of four and absorbs the carbon dioxide that we exhale, transforming it again to life-giving oxygen. and this sacred spark of a common source of divinity is contained not only by trees, but also the stones, the animals, the people and everything else on the earth and in the waters and the s

tion and scorn such gestures as superstition, treating the skies, the earth and the seas merely as a larder, fuel store and garbage can. once, things were very different, as black elk, the sioux shaman, explained 'in the old days when we were a strong and happy people, all our power came from the sacred hoop of the nation and, so long as the hoop was unbroken, the people flourished. the flowering tree was the living centre of the hoop and the circle of the four quarters nourished it. the east gave peace and light, the south gave warmth; in the west, thunder beings gave rain and the north with its cold and mighty wind gave strength and endurance' and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux me

everyday world, increasing your spiritual power and wisdom. the magick is within you, so let it flow and make the world a better place. 1- the origins and practice of witchcraft [insert pic p014- a history of witchcraft witchcraft probably originated about 25,000 years ago in the palaeolithic era. at that time, humankind and nature were seen as inextricably linked. people acknowledged every rock, tree and stream as deities in the life force, and the earth as mother, offering both womb and tomb. prehistoric witchcraft early man used sympathetic, or attracting, magick- in the form of dances, chants and cave paintings of animals- to attract the herds of animals that provided for the needs of the group, and to bring fertility to humans and animals alike. hunters would re-enact the successful o

as they are all a reflection of my deepest spiritual belief and faith. when my daughter skye is older, i will share with her what i have learned. for now, we just walk in the forest or along the river and my partner jim and i give her the opportunity to explore her environment. she already has an image of faeries, elves and other magical beings and we try to encourage her to see the spirit in the tree or in the running water. we collect stones and leaves just to look at and admire their colour or shape. some we take home, but most we leave where we find them. skye loves these adventures and i am so happy to be part of her experience. seite 15 wicca01.txt 'on the sabbats, we and our friends celebrate with seasonal games, activities, myths and feasts, and the children in our lives are always

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

rgia. she explained "whoebuh fix me fix muh huzbun too, cuz he go off an leab me an i know he ain nebuh done dat lessn he bin fix" williams not only attributed the abandonment of her husband and her own sickness to conjure, but also the death of a baby, and another child's fatal illness to the intentional workings of an individual using harming practices against her "muh son die wen he wuz twenty-tree. c deah wuz so many women attuh him, lots uh people tink one uh dem fix 'im, but duh doctuh say he die from pneumonia"[49] for some black americans, violence followed love-and-conjure rivalries. a late-nineteenthcentury georgia folklorist recounted a wellknown incident in which two men sought "to win the affections of a young negress" by employing enemy conjuring specialists. after a bitter c

he well-known\ 88\ black magic page 55 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 practice of hanging an inverted horseshoe above the door in some black and white southern households found justification in the idea that witches would flee on viewing it, reminded that they too could be captured and shod by wary humans. suspending empty bottles from tree limbs drew on the idea of trapping the offending spirit of the witch within a glass enclosure as she came and went during the night. many antiwitchcraft techniques may have become detached from their specific purposes, but they retained their significance as folk practices that mitigated misfortune and bad luck.[66] not only were witch tales relayed as folklore within african american communi

now what. c i tell dem i could bring her eroun f, but they laugh at me an f say, eget back darkie, we mean business an f don f want no witch doctors or hoo-doo stuff. f" yet, although whites generally had no respect for the effectiveness of black healers, some were impressed by the breadth of their experience "the knowledge which some of these conjurers possess of the properties of every herb and tree of field and forest is positively uncanny" wrote one author, at the turn of the nineteenth century "they have a tea or ointment for every ill that flesh is heir to, and some of them would make the fortune of every dealer in patent medicines" a few white doctors derived benefits from the botanical cures and treatments of african american slaves. the famous south carolinian physician and botani

gic page 69 of 144 http//content.cdlib.org/xtf/view?docid=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 sermons" wrote c. g. brown, a secretary of the church of god in christ in the early twentieth century "the spirit directs elder mason's mind to a sign. as he turns it over and from side to side, god's mystery comes out of it" mason delivered divine interpretations while meditating on misshapen tree limbs, stones, or the entrails of chickens "it appears that he is reading one of the recesses of the object from which he is preaching" commented brown.[43] the accent on magic-as-miracle figured in the practices of other popular healing practitioners who were influenced by the pentecostal tradition, such as charles manuel grace, the african american sect leader who attained prominence in the

of treemonisha; and the young heroine herself. the events took place on an arkansas plantation in 1884. in his preface to the opera, joplin provided the background. there were several negro families living on the plantation. c all of the negroes but ned and his wife monisha, were superstitious, and believed in conjuring. c one morning in the middle of september, 1866, monisha found a baby under a tree that grew in front of her cabin. c monisha took the baby into the cabin, and ned and she adopted it as their own. c monisha, at first, gave the child her own name; but when the child was three years old she was so fond of playing under the tree where she was found that monisha gave her the name of tree-monisha. struggling to support themselves, treemonisha's parents offered the only assets th

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

me. i considered well my own unworthiness, but the dream still comforted me that i was delivered out of the tower; and yet i did not dare confidently rely upon a dream; whereupon i was so perplexed in various ways, that very great weariness, hunger and thirst seized me. whereupon i presently drew out my bread and cut a slice of it; which a snow-white dove of whom i was not aware, sitting upon the tree, saw, and therewith (perhaps according to her usual manner) came down. she betook herself very familiarly with me, and i willingly imparted my food to her, which she received, and so with her prettiness she again refreshed me a little. but as soon as her enemy, a most black raven, perceived it, he straightaway darted down upon the dove, and taking no notice of me, would force away the dove s

hole field s length. and thus the raven having been chased away, and the dove delivered, i then first observed what i had inconsiderately done, and that i was already entered into a way, from which under peril of great punishment i could not retire. and though i had still wherewith in some measure to comfort myself, yet that which was worst of all to me was that i had left my bag and bread at the tree, and could never retrieve them. for as soon as i turned myself about, a contrary wind was so strong against me that it was ready to fell me. but if i went forward on the way, i perceived no hindrance at all. from which i could easily conclude that it would cost me my life if i should set myself against the wind, wherefore i patiently took up my cross, got up onto my feet, and resolved, since

dship gave me a sealed letter to the second porter. now having lingered some time with him, the night grew on. whereupon a great beacon upon the gates was immediately fired, so that if any were still upon the way, he might make haste thither. but the way, where it finished at the castle, was enclosed on both sides with walls, and planted with all sorts of excellent fruit trees, and on every third tree on each side lanterns were hung up, in which all the candles were lighted with a glorious touch by a beautiful virgin, dressed in sky-colour, which was so noble and page 13 majestic a spectacle that i yet delayed somewhat longer than was requisite. but at length after sufficient information, and an advantageous instruction, i departed friendlily from the first porter. on the way, i would glad

answered me, that i had good reason to be thankful to my planet, by whose influence it was that i had now seen certain pieces which no other human eye (except the king s family) had ever had a view of. this sepulchre was triangular, and had in the middle of it a vessel of polished copper; the rest was of pure gold and precious stones. in the vessel stood an angel, who held in his arms an unknown tree, which continually dropped fruit into the vessel; and as often as the fruit fell into the vessel, it turned into water, and ran out from there into three small golden vessels standing by. this little altar was supported by these three animals, an eagle, an ox and a lion, which stood on an exceedingly costly base. i asked my page what this might signify. here, he said, lies buried lady venus

shion, that i was almost beside myself; neither do i yet know whether it was a piece thus carved, or a human corpse that lay dead there. for she was altogether immovable, and yet i dared not touch her. so she was again covered, and the curtain drawn before her, yet she was still (as it were) in my eye. but i soon saw behind the bed a tablet on which it was written as follows (when the fruit of my tree shall be quite melted down then i shall awake and be the mother of a king) i asked my page about this writing, but he laughed, with the promise that i should know it too. so, he putting out the torch, we ascended again. then i had a better look at all the little doors, and first found that on every corner there burned a small taper of pyrites, of which i had before taken no notice, for the fi

COLLIER IRENE CHINESE MYTHOLOGY

mortals who helps the gods, thanks to his great skill with the bow and arrow. like many of our previous tales, this story may have been based on an actual person, in this case a skilled bowman who lived sometime between 2436 2255 b.c.1 myths about him are linked to the people of the southwestern part of china. plants and herbs often appear in the background of chinese stories. the mythical fusang tree is reputed to be over ten thousand feet tall and spreads its leaves out over two thousand feet. because the tree appears in many ancient tombs, paintings, and sculptures, it once must have been a very important symbol. although some versions of the story depict the fusang as a hibiscus, the mulberry tree is probably its basis. one variety of the mulberry, morus alba, is native to china. growi

this hardy plant saved people from starvation during china s many wars and is also a valuable source of iron for the people of india, vietnam, brazil, central america, and africa.2 64 china was once thought to be surrounded by four seas. to the east was a vast ocean. beyond the ocean, magnificent plants bloomed on an island paradise. the most glorious specimen of all the plant life was the fusang tree, whose wondrous branches stretched up toward the heavens and out across the island for hundreds of miles. scattered among its masses of dark green foliage, fragrant hibiscus flowers burst into flaming shades of magenta, crimson, and violet. among the glossy leaves of the fusang tree lived ten naughty suns. they were left alone to play in paradise, neglected by their parents, the sun god dijun

f dark green foliage, fragrant hibiscus flowers burst into flaming shades of magenta, crimson, and violet. among the glossy leaves of the fusang tree lived ten naughty suns. they were left alone to play in paradise, neglected by their parents, the sun god dijun and the sun goddess shiho. each day, shiho left heaven in a pearl-shell chariot drawn by six fiery young dragons and passed by the fusang tree. the suns took turns clambering to the treetop to leap into the chariot and make the rounds with their mother as she roared by. it was the job of each working sun, as the goddess shiho wheeled her chariot across the sky, to shed light and warmth evenly across the world and wake up the roosters. but shiho had to scold her sons constantly for fixing too much heat in places that captured their i

roared by. it was the job of each working sun, as the goddess shiho wheeled her chariot across the sky, to shed light and warmth evenly across the world and wake up the roosters. but shiho had to scold her sons constantly for fixing too much heat in places that captured their interest. 65 the grand archer yi while one sun was on duty, the other nine frolicked among the jagged leaves of the fusang tree. the suns spent idle afternoons happily chasing each other in the tree, then cooling themselves in the ocean. at dusk, they eagerly awaited their mother s chariot. the returning sun always splashed down in a series of splendid twirls and jackknifes to the noisy cheers of his brothers. after many years, however, the suns became bored. all of them plotted to spend more time playing, and less ti

people gave thanks for one plant, the water spinach, that grew wild in the muddy waters, allowing the people to survive the time of the terrible drought caused by the thoughtless ten suns. the grand archer yi 69 questions and answers q: what did the goddess shiho require of her ten sons? a: she made them pay attention, do their duty, and not gaze too long at any one place. q: describe the fusang tree. a: it was a huge tree that grew on an island in the middle of the ocean, and its branches stretched for miles. it had fragrant magenta, crimson, and violet flowers and glossy leaves. it was the home of the ten suns. q: what powers did the suns possess? a: they warmed the earth and gave the people light. q: what harm could the suns do? a: when they failed to pay attention to their duties, the

COSIMANO CHARLES ELEMENTARY PSIONICS

ssed by his habit of pouring oil on people and pronouncing them cured of everything from arthritis to the dreaded spotted nose-drip. as you may well expect, my lack of faith was a great trial to my friends but they came to appreciate my point of view after one of their number who had been copiously greased with olive oil announced that his eyes were healed, threw away his glasses and drove into a tree on the way home. i insist that you do not make the same mistake. if you are under medical care, do not, even if the your pendulum, stick pad, instincts and the sacred chickens say you are healed give up either your medicine or your doctor. the last thing i need to run into on a jaunt into the astral plane is the spirit of one of my readers who died of stupidity. so how do you use the abilitie

COVENANT OF SAMYAZA

r be servile before him. it is written that demiurge created man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating he

of the tyranny of freedom before which they had for uncounted ages bowed and humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be unchallenged, and he makes forever slaves of his new creation" and satanael came upon the woman eve, advising her that when she partaketh of the fruit of the tree of knowledge she shall not die, but shall have her eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, n

illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live as the beasts of the field. a cry of fear and wrath rose up from demiurge, that man has become as god. he drove adam and eve from eden, and guarded the tree of life lest man also gain immortality. but the spark of illumination had been kindled within man and shall not be extinguished, and demiurge shall not be able tosmother the light of satanael, who is truly called lucifer, light- bringer- iv- i, samyaza, and others of the sons of god, looked at the affairs of man and at the intervention of satanael, and were envious of their selfhood. we repen

DANCE OF THE WITCHES

ld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stump, covered with greenery, dried and green leaves, bones and bits of antler, candles, with a centerpiece of some two-horned animal's skull, such as a buck or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large mo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

described as .wait for it .blond haired and blue eyed. the "aryan 'master race' described by adolf hitler. these were the 'gods' described in the sumerian tablets, this story goes, and as time passed they used their advanced knowledge of genetics to create a new race of earth people- the white race we see today. this was symbolised by the story of adam and eve and forbidding them to eat from the tree of knowledge was symbolic of the plan to keep the earth races ignorant of who they really were. in effect, a slave race was created and this has continued to the present day. the contactees said that it was the melchedekans who became known as the elohim in the biblical texts. i think this fourth dimensional force is known by many names. the original earth people were the black, red, and othe

, in britain, owns the sun, today, the news of the world, the times and sunday times. knight is still on the board of that organisation. since 1982, he has been part of the council of management of the ditchley foundation, based at ditchley park, near oxford, in a castle built for the earl of lichfield in the sixteenth century. the ditchley foundation was given the property by ronald and marietta tree. ronald was a former high flyer in british intelligence.38 the steering committee of the bilderberg group often holds its monthly meetings at the castle. the ditchley foundation is a new world order front organisation which works closely with the tavistock institute for human relations in london, which a number of researchers and published works have claimed is a centre for the study of mass

tional list of 'approved' species was established. the costs of registering seed varieties is so high that only the multinationals can do it and yet geneticallyengineered varieties forced upon third world countries are often useless in those environments. this adds to the hunger and debt. in india, a million farmers took to the streets when a us patent was awarded for the active genes of the neem tree, which has been used for centuries as a herbal remedy. no-one should own the patent to any seed or animal and especially not the mindset that controls the multinationals. the farming policies of the european community and those demanded by gatt have been designed to destroy the small and medium-sized farmer and allow the land and the market to be taken over almost entirely by the multinationa

s and financial institutions of geneva and zurich" in an interview for italian television in may 1990, the cia agent, ibrahim razin, said that he had learned from a leading mafia boss that licio gelli of the p2 freemasonary lodge had sent a telegram in february 1986 to phil guarino, a close associate of george bush. according to razin, the telegram said "tell our good friend bush that the swedish tree will be felled. three days later, the swedish prime minister and bilderberger, olof palme, was assassinated. razin, who went 290..and the truth shall set you free into hiding in fear of his life, said that palme was killed because he knew too much about the american arms trafficking to iran which, razin said, p2 had been involved in. part of the reason for the arms to iran, he said, was the p

nderstanding calculate the number of the beast for it is the number of a man: his number is 666" revelation 13:16-18 the hopi native american people also have an ancient prophecy that no-one will be able to buy or sell without the mark of the bear. when this mark becomes visible, the prophecy says, the third great war will come. if you look at the mark a bear makes when it sharpens its claws on a tree, there is a remarkable resemblance to the bar code of today. the new world order is pushing ahead at this time faster than ever before to secure food control, energy control, business and credit control and the sum total of all these things and more: people control. that's what the manipulators mean when they speak of one world and the global village. a global fascist tyranny. a global planta

DAVID ICKE CHILDREN OF THE MATRIX

e existence of a reptilian or serpent race, despite the scale of evidence 55 the great pyramid mystery 56 our haunted planet, pp 132 and 133 57 ibid 58 the great pyramid mystery 59 ibid 60 the translations of zecharia sitchin 61 the great pyramid mystery 62 genesis, chapter 8, verse 4 63 r.a. boulay, flying serpents and dragons, the story of mankind's reptilian past. new revised edition (the book tree, po box, 724, escondido, california, 92033, 1997, pp 124 and 125 chapter 3 ruled by the gods condemnation without investigation is the height of ignorance. albert einstein he ancient legends and accounts say that the highly advanced cultures of atlantis and lemuria were inspired by the knowledge brought by extraterrestrial races from many parts of the galaxy and other dimensions of the univer

e human(oid) nervous system- the chakra associated with 'inner visions, intuition, and other esoteric concepts."10 the theme of ruling "royal" families and emperors claiming descent, and their right to rule, from the "serpent gods" can be found across the ancient world. these bloodlines and connections were symbolised by royal emblems in the form of a dragon, snake, sphinx, plumed serpent, or the tree-cross or ankh. in egypt they had an order called the djedhi (jedi in star wars) and the dj meant serpent.11 thus we have pharaohs of the serpent line called djer, djoser, and djederfra. in india, the buddhist text, the mahauyutpatti, lists 80 kings who descended from the nagas or "serpent kings. hindu legend says that the nagas could take a human or reptilian form at will. this is what is cal

egendary history of iran completed in ad1010, tells the story of the birth of zal, the "demon" or "watcher" offspring, whose appearance horrified his father, king sam. according to firdowsi, this watcher hybrid called zal married a foreign princess named rudabeh, a descendant of the "serpent king, zahhak, who was said to have ruled iran for a thousand years. rudabeh is described as tall as a teak tree and ivory-white. these are the familiar features of the "watcher" offspring in this ancient period. the royal or tribal rulers of china, africa, the near and middle east, europe, asia, people of every colour and creed, have claimed their right to rule by their descent from the serpent gods. as we've seen, alexander the great, one of the most famous monarchs and conquerors of all time, was kno

duce. this caused problems for the anunnaki because they could not create enough worker slaves for the agenda they had planned for the earth. eventually the human slaves were given the ability to procreate and this involved an infusion of far more mammalian genes, according to r.a. boulay in his excellent and highly recommended book, flying serpents and dragons, mankind's reptilian past (the book tree, usa, 1997. this change from clone to pro-creator is presented symbolically in the garden of eden story with eve being condemned to suffer the pains of childbirth. sex between their creations was the "forbidden fruit" symbolised in the eden story, boulay suggests. the "god" responsible for this development was enki. he was the serpent in the garden "tempting" eve and he was later to become ex

a garden, and james churchward suggests in the children of mu that these "gardens" all refer to lemuria-mu, the "motherland. i think he could well be correct. the persians spoke of a region of bliss and delight called heden, which was more beautiful than the entire world. it was the abode of the first men before an evil spirit in the form of a serpent tempted them to take the fruit of a forbidden tree. there is also the banyan tree under which 116 children of the matrix the hindu "jesus, known as krishna, sat upon a coiled serpent and bestowed spiritual knowledge on humanity. the ancient greeks had a tradition of the islands of the blessed and the garden of the hesperides in which grew the golden apples of immortality. the garden was defended by a dragon. in chinese sacred books there is a

DAVID ICKE THE BIGGEST SECRET

eight different areas- all of them mountain terrain.23 thetidal wave would have produced pressures on the earths surface of two tons persquare inch, creating new mountain ranges, and fossilising everything withinhours.24 artificial stone today is created by pressures of this magnitude. intact treeshave been found fossilised and that would be impossible unless it happened in aninstant because the tree would normally have disintegrated before it could befossilised over a long period of time.25 in fact, fossils of this kind are not formingtoday.26 they are the result of the cataclysmic events here described, desborough15says. the russian-jewish psychiatrist and writer, immanuel v elikovsky, causedoutrage among the scientific establishment in the 1950s by suggesting that the earthhad been thr

guarded by a serpent or dragon. we have the serpent in the garden of eden andthe serpent/dragon theme is global. the persians spoke of a region of bliss and delightcalled heden which 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

race,though human still in form and face,if not a demon, he at least,appears a party-coloured beast.48zal later marries a foreign princess called rudabeh, thedaughter of mehrab, the king of karbul, and a descendantof the serpent king, zahhak, who was said to have rulediran for a thousand years. this was one of the reptilianbloodlines and in keeping with this, rudabeh is describedas tall as a teak tree, ivory white etc, the familiar featuresof the watcher-human offspring. these descriptionsabound for the royal lines of iran and the near east, as dotheir comparison with trees because of their great height.it seems from their texts that you required thenefilim-watcher physical characteristics to qualify to be king. this, no doubt, is the originof the divine right of ki;gs, the right to rule b

ns and later the babylonian brotherhood.the isle of mans three legs symbol is not unlike that ancient phoenician symbol for thesun, the swastika. irish connections with ethiopia have also been identified. anamerican researcher, winthrop palmer boswell, wrote a book called irish wizards inthe woods of ethiopia in which she showed the similarities between irish andethiopian folk stories. the baobab tree is held in great reverence by ethiopians andberbers and banba is an old name for ireland.73this reverence for trees in north africa was expressed in the british isles andeurope by the druids and the giant or titan race, the reptilian-human crossbreeds ofthe ancient near east, were often symbolised as trees because of their height. in his1833 book, phoenician ireland, joachim de villeneuve, in

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 from the irish word, drui, whichmeans men of the oak trees.45 the druidic mysteries were taught in the darkness ofcaves, forests and groves with the oak tree symbolising their supreme deity (verymuch in line with the watcher tree-symbolism. they did not worship the oak tree, itwas a symbol and anything which grew upon it, like mistletoe, became sacred. theholly bush was another sacred symbol of the druids and this is where we get thename hollywood in los angeles, the centre of the global film industry which wascreated by modern initiates of the ba

DAVIDSON DAN SHAPE POWER

ding how the human ear hears and the mechanisms involved. the inner ear has a spiral shaped chamber, the cochlea. the cochlea is lined with tiny hairs. research by fletcher3 at bell laboratory showed that the chamber acted as a resonance tube and equal distances along the spiral were harmonically related (see figure 5.3.2-1. if we relate this to the phenomena of phylotaxis it may well be that the tree or plant is a resonant structure with specific frequencies as part of its energy patterns. these frequencies and their harmonics would resonate along the length of the plant and its limbs in a natural phi spiral. 5.3.3 perfect right triangles perfect right triangles are right triangles with sides of whole numbers such as 3/4/5, 5/12/13 and 7/24/25. again we find that the great pyramid contain

DIABOLUS

the serpent. and the serpent's appearance was like that of a camel. and samael mounted him and rode him. and the tora cried and shrieked and 28 noon is considered in the middle east to be the time of satan. 26 said "samael, the world has just been created, is this the time to rebel against god" the serpent went and said to the woman "is it true that you are commanded not to eat the fruit of this tree. midrash: pirqe r. eliezer. ch. 13 it is written in the treatise on the left emanation that samael and lilith were born as one, a fire born dual headed angelic force which was too individualistic to contain by it s creator. the first 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 wer

all the wicked and ungodly and renegades wherefore wouldest thou do this? they that from the beginning until now have despaired of life and salvation-now is none of their wonted roarings heard, neither doth any groan from them sound in our ears, nor is there any sign of tears upon the face of any of them. o prince satan, holder of the keys of hell, those thy riches which thou hadst gained by the tree of transgression and the losing of paradise, thou hast lost by the tree of the cross, and all thy gladness hath perished- gospel of nicodemus vii (xxiii) here beelzebub is the tester and accuser of christ, he by having him in myth crucified acted as his initiator and teacher, he tested christ by word and prose and christ proved a powerful student. beelzebub had him face death and christ was t

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

e hexagram [lbrh (q.v, stating that the ultimate divinity is unitary (one) in nature. literally, it translates into english "one is god's beginning, one principle is god's individuality, god's permutation is one" arcana, major: major or greater secrets. the twenty-two (22) picture cards of the tarot (q.v) that are considered to be of vital importance by occultists. they relate to the paths on the tree of life (q.v) and are used in pathworking (q.v. arcana, minor: minor or lesser secrets. the fifty-six (56) cards of the tarot (q.v) comparing to the modern-day deck of playing cards, but having an extra court card for each of the four suits. traditionally numerical rather than pictorial, they relate to the sephiroth (q.v) on the tree of life (q.v. archangel: an entity in the hierarchy of heav

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 the person's will- b- banish: to send away. banishing rituals clear your working area of unwanted entities and influences. one classification of abjuration (q.v. binah: hebrew for "understanding. the third (3rd) sephirah (q.v) on the tree of life (q.v. it is the top of the left or feminine pillar. binding: to secure a spirit or entity and obtain it's obedience through the authority of divine names and the threat of punishment. an occult symbol may act as a seal upon the binding, and the spirit may be confined to a certain place, within a specific object, and for a specific time, in order to perform a specific action or to acco

ditions. charm: any object, sacred or profane, with or without appropriate symbols, charged or consecrated toward a specific end. usually, in the form of an amulet (q.v) or a talisman (q.v. chela: the eastern term for a student of spiritual and occult matters who learns mainly by imitating the guru, or teacher. chesed: in hebrew "mercy. pronounced "heh-sehd. the fourth (4th) sephirah (q.v) on the tree of life (q.v. chiah: our true will, in hebrew. corresponds to the second sephirah on the tree of life (q.v. chiron: the newest planet of the terran solar system to be discovered (1977 c.e, lying between the orbits of saturn (q.v) and uranus (q.v. in astrology (q.v, the planet named after the most noble of the centaurs who served as a philosopher, healer, and astrologer to the greek gods. attr

r to the greek gods. attributed as being the second in command of the zodiac (q.v) sign virgo (q.v) by many modern astrologers, though the last word has yet to be written on this subject. keywords include: teaching, mentoring, student, apprentice, medicine, healing, ecology, recycling, death with dignity. chochma: in hebrew "wisdom" pronounced "hoh-khah-mah" the second (2nd) sephirah (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a

of projecting astral force- f- familiar: a spirit or entity that has established a close, constant relationship with a human being, usually of a beneficial or benign nature. often the spirit communicates through the physical body of a pet animal such as a cat. fate: the end result of the actions of life, either good or bad. the completed karma (q.v. few, ogham: one of the characters of the celtic tree alphabet called ogham. fire: one of the five magickal elements (q.v. it has the qualities of being warm and dry. it is the element of the south. first matter: a mixture of the serpent (q.v) and the menstruum (q.v. used in alchemy (q.v) and sex magick (q.v. fortune, dion (nee violet mary firth: a past member of the hermetic order of the golden dawn (q.v) who was a lay psychologist as well as a

DION FORTUNE CEREMONIAL MAGIC UNVEILED

ove during the first decade of the twentieth century is gathering head as it proceeds. the signs of the times are to be seen in the publication of certain books on magic in which the genuine secrets are given, and given in a form available for any reader with a capacity for metaphysical thoughts. among the most important of these are israel regardie's two books: the garden of pomegranates and the tree of life. the garden of pomegranates, oddly enough, deals with the tree of life, the famous glyph of the cabbalists, which is used as a card index system in which are filed all ideas concerning man and the universe according to certain well understood systems of association, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between

eans of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical system of the tree. it is lucid, comprehensive a

ensive and concise, and performs a very useful service in correlating the cabbalistic, eastern, and egyptian systems. it is thus possible for the student to trace out the interrelation between the two systems which are 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

n 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 of transliteration and pronunciation. mr. regardie gives a classification of the tree and the constitution of man according to the cabbalists, and of the correspondences between them, which is much more lucid and illuminating even than that given in mcgregor mathers' admirable introductory essay to the qabalah unveiled, for he gives the correspondences in terms of modern psychology as well as of metaphysics and the psychic states. the sections of the book, however, which will

s of the mysteries? as in most drastic happenings, the results will be mixed; but it is my belief that the good will far outweigh the evil. that some folk will burn their fingers experimenting with that which they do not understand i have no doubt, but on the whole the gain to serious students will be inestimable. mr. regardie has done his work admirably, both in the spirit and in the letter. the 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 t

DION FORTUNE MYSTICAL QABALA

e of difficulties. but those who have already passed through 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/

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 of the qabalah 13 iv. the unwritten qabalah 19 v. negative existence 29 vi. otz chiim, the tree of life 37 vii. the three supernals 43 viii. the patterns of the tree 55 ix. the ten sephiroth in the four worlds 62 x. the paths upon the tree 72 xi. the subjective sephiroth 78 xii. the gods upon the tree 84 xiii. practical work upon the tree 92 part ii. xiv. general considerations 104 xv. kether, the first sephirah 109 xvi. chokmah, the second sephirah 122 xvii. binah, the third sephirah 1

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

m had had their day and a new and more spiritual culture was due. the mystical qabala page 5 christian races owe their religion to the jewish culture as surely as the buddhist races of the east owe theirs to the hindu culture. 4. the mysticism of israel supplies the foundation of modern western occultism. it forms the theoretical basis upon which all ceremonial is developed. its famous glyph, the tree of life, is the best meditation-symbol we possess because it is the most comprehensive. 5. it is not my intention to write a historical study of the sources of the qabalah, but rather to show the uses that are made of it by modern students of the mysteries. for although the roots of our system are in tradition, there is no reason why we should be hidebound by tradition. a technique that is be

by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we see an adaptation of the qabalistic principles to greek mysticism. 14. the exoteric, state-organised section of the christi

DION FORTUNE PSYCHIC SELF DEFENSE

de-humanised if exposed to it for long periods without the companionship of others of their race. natives, on the other hand, seem to enter into it and be part of it. it is well known how often trees are objects of worship in all parts of the world. they have very marked personalities and strong magnetic fields. in the spring, when the sap is rising, even non-psychics can often see the aura of a tree. it can best be seen by getting at a distance of a couple of hundred yards and looking at the sky beyond the top of the tree. the aura will then be perceived as a whitish cloud, like a patch of lighter-coloured sky, surrounding the top of the tree, and usually swaying gently from side to side. there is a curious antagonism between elms and humanity, and about orchids all sensitive persons agr

poth, as they are called in the qabalah. in order to understand their significance we must make a further excursion into qabalistic philosophy. the creator is conceived of as bringing the universe into manifestation through a series of divine emanations, ten in number. these are called the ten holy sephiroth, and are represented in a diagram as arranged in a particular pattern. this is the famous tree of life, the key to all symbolism. the sephiroth were not emanated independently, each from the divine source; but overflowed, the one from the other. as soon as one sephira has emanated another, these two are said to be in equilibrium, compensating each other. but there is a period during the emanation of a sephira when the force is not yet in equilibrium, but is pushing out unsupported, lik

ding qlippottic demon. the initiated adept always gains control over the demonic force before he attempts to utilise the angelic force which, by the appropriated means, can be contacted in each sephira. if he does not do so, he contacts them both simultaneously. moreover, the planets, the elements and the signs of the zodiac are all intimately connected with the sephiroth, being arranged upon the tree of life in a pattern known only to initiates. 42 of 103 the initiated adept is exceedingly careful what he does when he is working with these potencies because he knows that he has always got the qlippoth in the background. the uninitiated occultist goes ahead gaily, juggling with such names of power as he has picked up from the innumerable books on the subject now available for the general r

, but they recognised a hierarchy of angels and archangels which is the equivalent of the pagan pantheons. it is through these etherial messengers that the all-father formed the worlds. let us consider once more the qabalistic doctrine of the qlippoth, for it has an intimate bearing upon the problem of insanity. the doctrine of the ten holy sephiroth, arranged in their correct pattern to form the tree of life, is invaluable in enabling us to conceive the invisible. the first sephira is concentrated out of the unmanifest, the point within the circle. this emanates the second, which in its turn emanates the third. as soon as one has emanated another, these two are said to be equilibrated; but when emanation is in process, there is a period of unbalanced force. this, as it were, goes off by i

appeal to everybody. the occultist does not ignore the christ-force, however; he recognises it as among the hierarchy of supreme forces of the universe, although he may not be prepared to assign to it the exclusive position which it occupies in the heart of the christian mystic. in the western tradition it is symbolised by tiphareth, the central sephira of the ten holy sephiroth of the qabalistic tree of life. the christ-force is the equilibriating, compensating, healing, redeeming, purifying factor of the universe. it should be invoked in every operation of psychic self-defence where any human element, incarnate or discarnate, is concerned. where non-human elements, such as elementals, thought-forms, or the qlippoth, have to be dealt with, it is the power of god the father, as creator of

DONALDTYSON CORONZON

nnot be done. ordinary language is unsuited to embody higher truth. this is the enormous importance of the enochian language intimated by the archangel gabriel. and this is the precious "work and gift of god" stolen from man by coronzon- at least, in the version of the tale transmitted to dee and kelley by gabriel. wisdom is used by gabriel as another title for chokmah, the second sephirah on the tree of life. notice that when man is cast out, he is said by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when

d by gabriel to have "lost the garden of felicity, the judgement of his understanding" understanding is the english title for the binah, the third sephirah, and judgement a title for geburah, the fifth sephirah. understanding is located at the top of the left pillar of the tree, and judgement also on the left pillar, directly below it. when the power of wisdom (chokmah) on the right pillar of the tree was cut off by god- an act that took the form of rendering man dumb, unable to speak or comprehend the angelic language- the wellspring that fed understanding (binah) ceased to flow, and as a result, man lost the power of true and considered judgement (geburah. his judgement became unbalanced and reckless, and he fell prey to his lower emotions and impulses. the "four winds" mentioned by gabr

, who is a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which reason the serpent "began to assail him, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who b

with all possible forms, each equally inane, each therefore evil in the only true sense of the word- that is, meaningless, but malignant, in so far as it craves to become real (confessions, page 623. to understand this surprising analysis, you must realize that for crowley, the abyss did not lie beneath the lowest sephirah, malkuth, the sphere of the four elements, but was a gulf that divided the tree of the sephiroth just below the three highest spheres, known collectively as the supernals. to reach the supernals in a spiritual sense, it was necessary for the seeker to cross the abyss. the abyss may be entered through the doorway of the eleventh quasi-sephirah, daath, located just below the supernals on the middle pillar of the tree. kenneth grant has treated the connection of the realm o

moire known as liber 231, continues to transmit the 93 current as revived by crowley in the twentieth century (nightside of eden, page xii. in a footnote he adds "the number 231 is the sum of the numbers of the tarot cards, 0-21; it is, therefore, the extension of the number 22. liber 231 (or ccxxxi as it is more usually designated) treats of the 22 atus of thoth as applied to the 22 paths of the tree of life, and the 22 cells of the qliphoth. crowley has treated openly of the atus (see the book of thoth, but of the 22 cells of the qliphoth and the tunnels of set beneath the paths, he did not write. the present book therefore completes the work he left unfinished (ibid. set is the egyptian god of evil and darkness, one of whose forms is that of a great serpent. he is therefore another name

DONALDTYSON SIGIL

gician, 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 along with the sigil or signature of the divine name. its shape depends upon the principles and practices of the magician who bears it- in the hermetic order of the golden dawn, each officer had his or her own lamen that way symbolically related to the tree of the sephiroth- but customarily it is worn as a medallion or pendent around the neck, over the heart-center. through the lamen the magician invokes the authority of god during ritual work. the lamen is both an expression of the magician's higher identity and a power object through which spirits and blind forces may be controlled during rituals. the lamen differs from the spirit seal in that

DONALDTYSON VAMPIRES

ritual vampire face a more subtle difficulty. physical removal of the host from the spirit is impossible, since spirits are not bound by limitations of distance. it is necessary to erect occult wards and barriers in order to achieve this separation. magical boundaries are created which the spirit vampire cannot pass; or it is imprisoned within a particular object such as a ring or medallion, or a tree, or in a specific place such as a stone or pond (depending on its elemental nature and its natural affinities. it is more difficult, but possible, to destroy the spirit vampire, but this drastic course of action is seldom necessary. return hy.home resources demons bios fiction tyson the truth about werewolves (european werewolf attacking a villager) most people know nothing about werewolves o

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

r lxiiia. the chapter of drinking water, and of not being burnt with fire. vignette: the deceased drinking water from a stream. chapter lxiiib. the chapter of not being boiled (or scalded) in the water. vignette: the deceased standing by the side of two flames. chapter lxiv. the chapter of coming forth by day in the underworld. vignette: the deceased adoring the disk, which stands on the top of a tree. chapter lxv [the chapter of] coming forth by day, and of gaining the mastery over foes. vignette: the deceased adoring ra. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapter lxvi [the chapter of] coming forth by day. this chapter has no vignette. chapter lxvii. the chapter of opening the doors of the tuat and of comi

book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (24 of 36 [8/10/2001 11:22:56 am] chapter lxvi [the chapter of] coming forth by day. this chapter has no vignette. chapter lxvii. the chapter of opening the doors of the tuat and of coming forth by day. this chapter has no vignette. chapter lxviii. the chapter of coming forth by day. vignette: the deceased kneeling by the side of a tree before a goddess.[1] chapter lxix. another chapter. chapter lxx. another chapter. chapter lxxi. the chapter of coming forth by day. vignette: the deceased with both hands raised in adoration kneeling before the goddess meh-urt.[2] chapter lxxii. the chapter of coming forth by day and of passing through the hall of the tomb. vignette: the deceased adoring three gods. chapter lxxiii (this chapt

she discovered that osiris had been united with her sister nephthys, and that anubis, the offspring of the union, had been exposed by his mother as soon as born. isis tracked him by the help of dogs, and bred him up to be her guard and attendant. soon after she learned that the chest had been carried by the sea to byblos, where it had been gently laid by the waves among the branches of a tamarisk tree( greek e?pei'khj tini, which in a very short time had grown to a magnificent size and had enclosed the chest within its trunk. the king of the country, admiring the tree, cut it down and made a pillar for the roof of his house of that part which contained the body of osiris. when isis heard of this she went to byblos, and, gaining admittance to the palace through the report of the royal maide

5 (l. 172. 8 ibid, t. v, p. 52 (l. 335) 9. ibid, t. iii, p. 208 (1. 234. 10. ibid, t. iii, p. 198 (1. 191 f. 11. ibid, t. v, p. 164 (1. 56] p. lxxvi apparel which they wear,[1] the white linen and sandals;[2] he is clothed in white,[3] and "he goeth to the great lake in the midst of the field of peace whereon the great gods sit; and these great and never failing gods give unto him [to eat] of the tree of life of which they themselves do eat that he likewise may live"[4] the bread which he eats never decays and his beer never grows stale.[5] he eats of the "bread of eternity" and drinks of the "beer of everlastingness" which the gods eat and drink;[6] and he nourishes himself upon that bread which the eye of horus has shed upon the branches of the olive tree.[7] he suffers neither hunger no

dows, and there they received the blessed dead to dwell with them. this heaven was situated in the sky, which the egyptians believed to be like an iron ceiling, either flat or vaulted, and to correspond in extent and shape with the earth beneath it. this ceiling was rectangular, and was supported at each corner by a pillar; in this idea, we have, as m. maspero has observed, a survival of the roof-tree of very primitive nations. at a very early date the four pillars were identified with "the four ancient khu's who dwell in the hair of horus"[1] who are also said to be "the four gods who stand by the pillar-sceptres of heaven"[2] these four gods are "children of horus"[3] and their names are amset, hapi, tuamautef, and qebhsennuf.[4] they were supposed to preside over the four quarters of th

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

hich he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a dangerous whirlpool by swimming. the man who fears water will never reign over the undines; he who is afraid of fire cannot command the salamanders; as long as we are subject to dizziness we must leave the sylphs in peace, and not irritate the gnomes; for inferior spirits only obey a power t

vement and of truth. amen! we exorcise water by the imposition of hands, by the breath, and by speech, while mingling in it the consecrated salt, with a little of the ashes which remain in the perfuming pan. the sprinkler is made with branches of vervain, of periwinkle, 3 of sage, of mint, of valerian, of ash and of basil, tied by a thread from the distaff of a virgin, with a handle from a walnut-tree which has not yet borne fruit, and upon which you will engrave with a magic dagger the characters of the seven spirits. you will bless and consecrate separately the salt, and the ashes of the perfume, in saying: upon the salt in isto sale sit sapientia, et ab omni corruptione servet mentes nostras et corpora nostra, per hochmael et in virfute rauch-hochmael, recedant ab isto fantasmata hylae

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

ELLIS LOW TWELVE 1907

ns with them. they had been thus engaged only a few minutes when the federals opened fire on them, not understanding the meaning of the charity. the bullets whistled so hotly about the good samaritans that they had to hurry back. general hoke was so indignant that he issued an order forbidding his men going out of his lines. in the lull that followed he lay down at the tried by fire 137 foot of a tree to rest, for the day was insufferably hot, and he, like his troops, was exhausted. while lying thus, two of his men approached, and saluting, said "general, a wounded yankee is lying out in front and he wanted to know whether there are any masons among us. we told him there were, whereupon he gave the sign of distress and begged us to go out and bring him into our lines. we replied that we ha

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

magicians (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of co

ress, 1982. klass, philip j. ufo abductions: a dangerous game. buffalo, n.y: prometheus books, 1988. mack, john e. abduction: human encounters with aliens. new york: charles scribner s sons, 1994. pritchard, andrea, et al, eds. alien discussions: proceedings of the abduction study conference. cambridge, mass: north cambridge press, 1994. strieber, whitley. communion: a true story. new york: beach tree/william morrow, 1987. transformation: the breakthrough. new york: william morrow and co, 1988. encyclopedia of occultism& parapsychology. 5th ed. abduction, ufo 3 aben-ragel an arabian astrologer born at cordova at the beginning of the fifth century. his book of horoscopes was translated into latin and published at venice in 1485, under the title de judiciis seu fatis stellarum. aben-ragel s

counts 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. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, ou

ngel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it into the temple reservoir, where it was guarded by an

d thrown across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century quete del st. graal, ascribed to walter map but probably only adapted by him. all the traditions of the kabala are embodied in the allegory contained in the book of the penitence of adam, which supplements and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

tails of the teaching are given to students in a set of 26 basic lessons, 124 advanced lessons, and additional preceptor lessons. current active membership is approximately 5,000 though more than 200,000 different students have at one time studied mentalphysics. students come from north america and various foreign countries. address: institute of mentalphysics, 59700 twenty-nine palms hwy, joshua tree, ca 92252. sources: dingle, edwin john. borderlands of eternity. los angeles: institute of mentalphysics, 1939. breathing your way to youth. los angeles: institute of mentalphysics [1931. the voice of the logos. los angeles: institute of mentalphysics, 1950. mental world (in theosophy) formerly known as the manas plane. in the theosophic scheme of things, this is the third lowest of the seven

ed from the human body and could be directed and intensified by willpower. later magnetists adopted the theory. it marked the discovery of the human element in animal magnetism. the next important development is attached to the name of marquis de puysegur. he began his cures at busancy in the same year that animal magnetism was officially turned down. he did not employ the baquet. he magnetized a tree, which he fastened cords around and invited the sufferers to tie themselves to it. one of his invalid patients, a 23-year-old peasant named victor, fell asleep in the operator s arms. he began to talk, and on waking he remembered nothing. de puysegur s observation of victor led to his discovery of the somnambulic stage. puysegur and the earlier magnetizers attributed many curious phenomena to

yclopedia of parapsychology and psychical research. new york: paragon house, 1991. recinos, adrian, delia goetz, and sylvanus g. morley, trans. and eds. popul vuh: the sacred book of the ancient quiche maya. london: william hodge, 1951. sahagun, bernardino de. historia de la conquista de mexico. mexico, 1829. spence, lewis. atlantis in america. london: ernest benn, 1925. reprint, detroit: singing tree press, 1972. the civilization of ancient mexico. london, 1911. the gods of mexico. london: fisher, unwin, 1913. the magic and mysteries of mexico. london: rider, 1930. the myths of mexico and peru. london: harrap, 1913. the popul vuh: the mythic& heroic sagas of the kiches of central america. london: david nutt, 1908. meyer, gustav (1868.1932) famous german occultist and novelist who wrote un

press; new york: coward, 1974. reprint, london: panther, 1975. dinsdale, tim. loch ness monster. london: routledge& kegan paul, 1961. farson, daniel, and angus hall. mysterious monsters. london: aldus books, 1978. florescu, radu. in search of frankenstein. new york: new york graphic society, 1975. gould, rupert t. the case for the sea-serpent. london: philip allan, 1930. reprint, detroit: singing tree press, 1969. the loch ness monster and others. london: geoffrey bles; new york: citadel press, 1976. halpin, marjorie, and michael m. ames, eds. manlike monsters on trial: early records and modern evidence. vancouver, bc: university of british columbia press, 1980. heuvlmans, bernard. in the wake of the sea-serpents. new york: hill and wang, 1868. reprint, london: rupert hart- davis, 1968. on

hting against the demon ravana in an attempt to prevent the abduction of the princess sita. in february 1976, three schoolteachers in texas reported sightings of a big bird, discussed in grey barker s newsletter (no. 7, march 1977. an earlier issue of the newsletter (no. 5, march 1976) had reported a more bizarre claimed abductee experience with vegetable man, pictured as a triffid-style animated tree. ufo authority jacques vallee compared mothman and similar apparitions to springheeled jack, the legendary creature of early nineteenth-century britain, who attacked travelers and terrified women with his giant leaps and diabolical appearance. mothman was said to chase motorists and to frighten women. witnesses stated that he was large, gray in color, without feathers, and with eyes that glow

ESOTERISM AND THE LEFT HAND PATH

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 enters certain levels. since the goal is not to become one with god, the path towards the divine is an important

EVIL AND UNCLEAN SPIRITS

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 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen restrictions of the universe; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass

il and seek the good, thou who wouldst know the life of ages, thou who would follow in the footsteps of our master, o brother of the order of the golden dawn! for as moses lifted up the serpent in the wilderness, even so must the son of man be lifted up and raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the differe

e not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

. in curtis g. fuller, ed. proceedings of the first international ufo congress, 195 238. new york: warner books. lorenzen, jim, and coral lorenzen, 1977. abducted! confrontations with beings from outer space. new york: berkley medallion. mack, john e, 1994. abduction: human encounters with aliens. new york: charles scribner s sons. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. sw o rds, michael d, 1988. ex t r a t e r restrial hybridization un l i k e l y. mufon ufo jo u rn a l 2 4 7: 6 1 0. 6 abductions by ufos unusual personal experiences: an analysis of the data from three national surveys conducted by the roper organization, 1992. las vegas, nv: bigelow holding corporation. abraham channeler esther hicks heard from abraham in the early 1980s. sh

dna from one of the rarest human lineages known. that lies further from the mainstream than any other except for african pygmies and aboriginals (chalker, 1999. see also: abductions by ufos; hybrid beings; strieber, whitley further reading chalker, bill, 1999. strange evidence. interna- tional ufo reporter 24, 1 (spring: 3 16, 31. strieber, whitley, 1987. communion: a true story. new york: beach tree/william morrow. aliens and the dead in the view of ufo-abduction investigator david m. jacobs, aliens sometimes take on the form of deceased relatives in the interest of keeping their activities secret. he recounts the experience of a woman to whom he gives the pseudonym lily ma rt i nson. vacationing with her mother in the vi rgin islands in 1987, ma rtinson woke up in her hotel room to obse

to get to one side of the entrance. there they were shocked to observe a grotesque entity, four and a half feet tall, with a bulky body. it let out a soul-chilling scream and chased the boys back to town. they took refuge in a movie theater. even so, they swore they could see dark forms moving up and down the aisles as if looking for them. that night they thought they saw the figure sitting in a tree near the house. later, fred vanished without a trace. searchers came upon his bicycle near the haunted mine, and nothing further was learned of his fate. to this day, the man told robinson, i am afraid that whoever or whatever it was that got fred will find me. see also: shaver mystery further reading steiger, brad, and joan whritenour, 1968. new ufo breakthrough. new york: award books. brown

nsciousness of god! n.d. http//www.ascension-research.org/ lanello.html. laskon james hill, who lived on a farm near seymour, missouri, experienced numerous flying- saucer sightings and contacts with their occupants, beginning in 1940. the contacts occurred through his radio or via mental telepathy. eventually, a saucer landed, and as hill watched, the crew let out a large dog, which went under a tree and gave birth to pups. hill kept one of the venusian pups, named queenie. hill s principal contact over time was with brother laskon, a member of the solar tribunal on saturn. ac c o rding to laskon, jesus is a fre q u e n t space traveler who visits the many inhabited planets. when he is in our system, he stays on mars and saturn, but most of his time is spent on venus because of its loveli

evidence that the event was real. undoubtedly the most spectacular such case took place in fatima, portugal, in 1917. the incident is extraordinarily complicated. what follows is a highly abbreviated account. around noon on may 13, three children, two girls and a boy, tending sheep, saw a flash of light and observed a brilliantly illuminated figure of a woman standing amid the branches of an oak tree. the apparition announced that she was from heaven and would return six times, on each occasion on the thirteenth of each succeeding month. on the last visitation in october, she would tell them who she was and why she had come. soon word spread, and by june 13 some sixty persons accompa- 162 marian apparitions nied the children. though the bvm appeared, no one but the children saw her, and t

FAUST

he fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled o

at and small shout joyfully: here i am man, here dare it to be! wagner doctor, to walk with you is ever an honour and a profit, though i d here not care to stray aloneno, neverbecause to all that s vulgar i m a foe. this fiddling, shrieking, bowling- all this revel to me s a sound detested long; they riot as if driven by the devil, and call it a pleasure, call it a song. peasants under the linden tree [dance and song. the shepherd decked him for the dance, in ribbons, vest, and wreath to prance, adorned with fine arraying. now round the linden lass and lad were thronging, dancing there like mad. hurrah! hurrah! hurrah-a-rah-a-rah! thus fiddle-bow was playing. he crowded and he pushed in haste, then bumped into a maiden s waist, elbow against her laying. the lively damsel turned her head: i

ery good intention, fresh blood, and money, though not much to mention. my mother scarcely would permit my going. i d fain learn here abroad something worth knowing. mephistopheles well, now you re at the proper place. student yet, frankly, would i could my steps retrace! within these walls the lecture hall, i do not like it here at all. it is a space that s so confined; one sees no green nor any tree, and in the halls with benches lined, sight, hearing, thought, all go from me. mephistopheles that only comes with habit, so a child takes not its mother s breast quite willingly in the beginning, though soon nourishes itself with zest. so at the breasts of wisdom nursed, each day you ll lust for them the more athirst. student i ll cling about her neck with joy, but say what means thereto i s

doth far transcend. by way of welcome then you touch all matters for sake of which, long years, another flatters. learn how the little pulse to squeeze and then with sly and fiery glances seize her freely round the slender hips to see how firmly laced up she may be. student now that looks better! now one sees the where and how! mephistopheles dear friend, all theory is grey, and green the golden tree of life. student i vow, it s all just like a dream to me. another time i ll bore you, if i may, to hear your wisdom through and through. mephistopheles all that i can i ll gladly do. student it is impossible for me to go away before i hand my album here to you. will your grace grant this favour to me too? mephistopheles oh, very well! he writes and gives it back. student [reads] eritis sicut

hou gav st me glorious nature as a royal realm, the power to feel and to enjoy her. not amazed, cold visits only thou allow st; thou grantest me to look in her deep breast even as in the bosom of a friend. thou leadest past a series of the living before me, teaching me to know my brothers in silent covert and in air and water. and when the storm roars screeching through the forest, when giant fir tree plunges, sweeping down and crushing neighbouring branches, neighbouring trunks, and at its fall the hills, dull, hollow, thunder: then leadest thou me to the cavern safe, show st me myself, and my own heart becomes aware of deep mysterious miracles. and when before my gaze the stainless moon soothing ascends on high: from rocky walls and from damp covert float and soar about me the silvery fo

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

c admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing in my practices, many fundamental questions arose in my mind. master abraham did not come out of a spiritual vacuum, nor was his dispensation of a monotheistic worldview the first among ancient cultures. in what ways did the cosmologies of the various ancient near easter

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 recent authors purport to reveal its true and hidden secrets in their books. but, in reality, there are precious few genuine trees of perfection in any of the lineages

qabalah, many of which had never been rendered into english. until that time, most books in english on the qabalah were written either by scholars, who approached it from a pedagogical or historical angle, or by hermetic/practical qabalists who framed it within an occult perspective. the work of the chariot was rooted in the oral teachings of an accomplished mystic who was a genuine master of the tree of life, a real man of the ayn. the emphasis of his teaching was to engage in practices that would lead each individual to their own experiential understanding, their own ascent of the tree. this book is the first time that a senior member of this group has recorded these teachings in detail. if you are new to the subject of the mystical qabalah, you will find a wealth of clear, albeit compac

ra rabba qadusha (greater holy assembly, and the idra zuta qadusha (lesser holy assembly; merkabah (lit. throne) literature, including the seferim hachanokh (books of enoch son of yared, the verses from the books of isaiah and ezekiel, and the sh ir qoma (measure of the divine body from the sefer raziel hagadol; the peshitta (gospels) and the revelation of john; the qur an; and the etz hachayyim (tree of life. while many would question including the peshitta and qur an as primary sources of the mystical qabalah, it is appropriate to include them if one acknowledges that the hebrew, jewish, christian, and islamic religions are progressive developments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in

elopments or branches of the same shemite tree. 2 ef 2 5 chapter three gives a thorough introduction to the core teachings of the mystical qabalah. in this chapter, the reader will learn about the ayn, the negatively existent mysterious unknown at the roots of all things and its two faces: vast face and small face. this is followed by an explication of the nature and composition of the qabalistic tree of life, including its roots, columns, inner court, 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, an

FLY THE LIGHT

of lucifer the light bringer. in this sense, lucifuge can be a shadow which comes from the above light of lucifer, thus a connected force of rebellion and self- liberation. contained on fly the light are 14 tracks, with a running time slightly over 70 minutes. seven tracks symbolize the beast of the apocalypse, being the 7 headed dragon. the remaining seven ascend in a crooked pattern around the tree of daath, or the qlippoth. this movement is thus symbolized as the fly god, beelzebub, as a form of the adversary. fly the light begins with alone and divided, an atmosphere of post-industrial chaos and the machinery of a new religion- luciferian youth. this album does not move in the clean and shiny future as we so often visualize, but a past of when machinery and mankind were at odds with e

y and theory behind the surface of the songs. founder and vocalist michael ford (keteb) structured fly the light around the vision of man and woman falling into the depths of darkness (as with the legend of satan) to discover the inner fire (black flame) of self-consciousness and divinity, to then mutate and transform into something godlike. this model is loosely attributed to the averse or black tree of life known as black eden or the qlippoth. songs such as chaos unveiled and fleshstretcher with their violent patterns and machine like rhythms are attributed to the qlippothic sphere of geburah averse, the demon of the sphere is asmoday who origins are ancient persian as aeshma (demon of the wounding spear. the song angel of prostitution ii is connected with yesod- the moon and the averse

FOCUS OF LIFE

s 'i am i' nor by self-abuse, but by the living act. if the desire for realization exists in thee, sensouous objects will continually provide conveniences. realization of this self, which is all pleasure at will, is by consciousness of one thing in belief. to be the same is the difficulty. thought is the negation of knowledge. be thy business with action only. purge thyself of belief: live like a tree walking! take no thought of good or evil. become self-active causality by unity of thine, i and self. reality exists but not in consciousness of such: this phenomenal 'i' is noumenal and neither-neither. now thus is concentration explained "the will, the desire, the belief; lived as inseparable, become realization" truth concerns exactitude of belief, not reality. he who has no law is free. i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

the egyptian genesis, says that man was made in the image of god and was given dominion over all creatures, but it is never said in the mosaic genesis that this meant that adam was created as a divine being, having the divine creative power. not even when adam walked with god in the garden of eden before the fall is this said of him. when adam, tempted by eve and the serpent, wished to eat of the tree of knowledge and become like god, this was the sin of disobedience, punished by the exile from the garden of eden. but in the egyptian genesis the newly created man, seeing the newly created seven governors (the planets) on whom all things depend, wishes to create, to make something like that. nor is this treated as a sin of disobedience.1 he is allowed into the society of the seven governors

four parts. on the eastern gate he placed the form of an eagle; on the western gate, the form of a bull; on the southern gate the form of a lion, and on the northern gate he constructed the form of a dog. into these images he introduced spirits which spoke with voices, nor could anyone enter the gates of the city except by their permission. there he planted trees in the midst of which was a great tree which bore the fruit of all generation. on the summit of the castle he caused to be raised a tower thirty cubits high on the top of which he ordered to be placed a light-house rotunda) the colour of which changed every day until the seventh day after which it returned to the first colour, and so the city was illuminated with these colours. near the city there was abundance of waters in which

e city, are they perhaps images of the signs of the zodiac and the decans which hermes has known how to arrange so that only good celestial influences are allowed into the city? the law-giver of the egyptians is giving laws which must perforce be obeyed, for he constrains the inhabitants of the city to be virtuous, and keeps them healthy and wise, by his powerful manipulation of astral magic. the tree of generation in the city may perhaps also mean that he controls the generative powers, so that only the good, the wise, the virtuous and the healthy are born. in his striking passage about the city of adocentyn, the author of picatrix soars above the level of his utilitarian prescriptions of individual talismans as cures for tooth-ache, aids to business progress, means for downing rivals, an

tary lamps always burning in the temple of the city of the sun. around the circumference of adocentyn, hermes had placed magic images "ordered in such a manner that by their virtue the inhabitants were made virtuous and withdrawn from all wickedness and harm" compare the celestial images in the city of the sun which, we have suggested, had a similar function. in the midst of adocentyn was a great tree which bore the fruit of all generation. compare the control of generation in the city of the sun. and, in the passage in picatrix describing the city of adocentyn, hermes trismegistus is also said to have built a temple to the sun. if we relate (as i suggested in an earlier chapter) the hermetic city of adocentyn and temple of the sun in picatrix to' see above, p. 54. 370 giordano bruno and t

FRATER ELIJAH ANGELS OF CHAOS

from probable time, of the self (distinguished from the self) in unity and perfection of it s will. the hga is a reflection of perfection of the magus. unity is desired to align more fully with the will [i shall not touch upon the black or white brotherhood, and shall talk more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there i

uaklephant, and the power of knowledge. the first leap of the abyss is the most frightening, but without any daring how does one get anywhere? i/15a: oh, the black brothers. how their inquisitive natures are wonderful reflections of the one. let me try and chop off my arms while i m at it. 67, being in inverse alludes to backwards understanding. or understanding by the angel to the reverse of the tree by witness. it is all around us all the time. the closing picture can be viewed as a gateway projection (333 (666 (999. the creed of the black brother in jest is also displayed. i/15b: a picture of the three headed wyrm. a trap of the question, why. to comment is to destroy the silence and enter into being. i/16a: excursion 4. a bridged gateway to the realm of interface (horizon. this is thee

FRATER TENEBROUS CULTS OF CTHULHU

an octopus, centipede or spider. the formula of evocation of yog-sothoth is given in the case of charles dexter ward, wherein it forms part of the necromantic workings of the sorcerer, joseph curwen. the british occultist kenneth grant has described yog- sothoth as embodying the supreme and ultimate blasphemy in the form of the aeon (yog or yuga) of set (sothoth= set+ thoth) 4. on the qabbalistic tree of life, yog-sothoth can be attributed to da ath, the eleventh (or non) sephirah, where the identification is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardin

FRATER U D PRACTICAL SIGIL MAGIC

y/emotion= sex (generic term= lust noncategory/emotion= for further details, please refer to liber null itself. the above notes should illustrate the structure of human emotions. any number of other systems of order may be used and developed. for example, the four elements earth, water, fire and air may be employed as major categories, as well as the ten sephiroth, the 22 paths of the cabbalistic tree of life (an approach may be found in liber null, pp. 77 and 86, the 1 2 energy qualities of the zodiac, timothy leary fs an 68/ practical sigil magic s own, truly origin o the basic structures of the human psyche, i.e, rchetypal patterns which should always implement in agic anyway. in other words, it does not really matter depends upon the structures of erception as influenced by the constru

e lead to schisms in the golden dawn, and he eventually had magical wars with aleister crowley. he died in the influenza epidemic that rocked the world after world war i. nominalism, existing only as names. o.t.o (ordo templi orientis; 128/ practical sigil magic be ass ideas known s the thelemic current. numerous groups calling recent years. nown as the ten sephiroth and form a pattern called the tree of life. it is used by magicians for person wicca.an old english word meaning gwise. h origin he negative connotations at many hundreds of years of defamation have placed on the ociated with the knights templar and combined some fringe masonic traditions along with sex magic. aleister crowley became a member and later head of the order. he revamped it to match his magical a themselves o.t.o

FREEMASON BLUEBOOK

ll bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened; and the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of music shall be brought low; also, when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail; because man goeth to his long home, and the moumers go about the streets; or ever the silver cord be loosed, or the maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (27 of 76 [11/22/1999 11:51:55 am] golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cister

through this vale of tears. man that is born of a woman is of few days, and full of trouble. he cometh forth as a flower, and is cut down; he fleeth also as a shadow, and continueth not. seeing his days are determined, the number of his months are with thee; thou hast appointed his bounds that he cannot pass; turn from him that he may rest, till he shall accomplish his day. for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. but man dieth and wasteth away; yea, man giveth up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer t

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

s, brain, larynx and genitals is evident to anyone upon the slightest examination of facts. the boy's voice changing at puberty, the mental deficiency resulting from over-indulgence of the passional nature, and the inarticulate speech of the mentally defective with many other facts which might be added prove this assertion. according to the bible, our earliest parents were forbidden to eat of the tree of knowledge, but eve, seduced by the serpent, did eat and later induced the man to follow her example. who the serpents are and what the tree of knowledge is may also be determined from certain passages in the bible. we are told, for instance, that christ exhorted his disciples to be "wise as serpents and harmless as doves" the so-called curse pronounced upon eve after her confession declare

ays been a great stumbling block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative act by such passages as "adam knew eve and she bore abel "how can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, r

leanse the body. nor could solomon speak the word, the formula for this wonderful work. none but hiram knew it. this work was to be his masterpiece, and if he succeeded, his art would have lifted him above the human, and made him divine like the elohim jehovah. in the garden of eden, his divine progenitor samael, had assured his mother, eve; that she might become "as the elohim" if she ate of the tree of knowledge. for ages his ancestors had wrought in the world; through the accumulated skill of the sons of cain, an edifice had been reared, wherein jehovah hid himself "behind the veil" and communed only with his chosen priests, the sons of seth. the sons of cain were thrust out of the temple which they had built, as their father, cain, had been driven from the garden which he had tilled. t

nconscious of the physical act of generation, as we are now of digestion; neither did they know birth or death and were in fact totally unaware of the possession of a physical vehicle until in time they sensed it during the generative process; it was then said that "adam knew eve" at that time lucifer spirits, fallen angels and inhabitants of the warlike planet mars, taught them how to eat of the tree of knowledge, which is the symbolical name for the generative act. thus by degrees their eyes were opened and they became aware of the physical world, but lost touch with the spiritual and the guardian angels who had previously been their benevolent guides. only a few of the most spiritual among them retained their higher vision and communion with the divine hierarchs. these were then known a

in in his own person the qualifications of the dual office of king and priest after the order of melchisedec, and until sex generation be abolished. in this connection it is significant that the bible narrative begins in the garden of eden, where mankind were male-female and innocent; then in the next chapter we are told of the division of sexes, the transgression of the command not to eat of the tree of knowledge, and the infliction of the penalty--painful parturition and swift death. from then on the old testament tells of war, struggle and strife and in the last chapter makes the prophecy that there shall a sun of righteousness arise with healing in his wings. then the new testament opens with an account of the birth of christ, who proclaimed a kingdom of heaven which is to be establish

FREEMASONS SATANISM AND SYMBOLISM

dogma, p. 496-500] 1 "the phoenicians represented the god nomu (kneph or amun-kneph) by a serpent" 2 "in egypt, a sun supported by two asps was the emblem of horhat the good genius; the serpent with the winged globe was placed over the doors and windows of the temples as a tutelary god [the word "tutelary" means "guardian] 3) in ancient tyre, and india "a serpent was. coiled around the trunk of a tree. python, the serpent deity, was esteemed oracular; and the tripod at delphi was a triple-headed serpent of gold [note: also, pike capitalized as we printed, above] 4 "the portals of the egyptian temples are decorated with the hierogram of the circle and the serpent" 5) the serpent "is found upon the temple of naki-rustan in persia, on the triumphal arch at pechin, in china, over the gates of

FULL MOON RITUALS

shell filled with sea-salt, a copper bowl of fresh rainwater, and a small reiku censer with charcoal beside a smaller silver plate covered with powdered dragon's blood and amber. there too is his athame of georgian silver covered in spirals, his bronze torq, and his linden wand. deer whispers "bowl of my mother's best friend, torq of my forebears' freedom, root of my great-grandmother's ancestral tree, and blade of my own finding; it is good that we are here together again" assured that all is ready, he moves back toward the great hall and, after closing the doors to this sacred space, welcomes with the broadest of smiles and warmest of hugs each new arrival to the evening's festivities. as the hours of early evening pass, the old hall is once again filled with the sounds of conversation a

ing thru those wooded areas where faint paths mark the passing of the deer, the otter, the skunk, the fox, the bear, and the raccoon. stepping softly, becoming a creature of the forest, she can hear, in the distance, the song of a friend. stopping in the shadows, she breathes deeply, and the scent of the pines, crisp and pure, tickles her nose. she places her hands on the rough bark of an old oak tree, and tunes her body to the slow movement of the branches as the wind plays softly among the leaves, as though caressing an old friend. she can feel the subtle shifting of the deep roots, as the tree responds to the breeze, lifting it's arms and swaying gently in a stately dance. a sudden rustle, and shower of leaves breaks her concentration, and a soft "hoot. hoot. hoot" reaches her ears. loo

of the deep roots, as the tree responds to the breeze, lifting it's arms and swaying gently in a stately dance. a sudden rustle, and shower of leaves breaks her concentration, and a soft "hoot. hoot. hoot" reaches her ears. looking up with a grin, she can make out the profile of the great horned owl, as he watches her. wondering what this strange little lady is doing out at this hour hugging his tree "hello, my brother" whispers, owl "shall we sing together tonight" owl climbs up onto a strong branch, and settles herself in the nook of the tree. her brother owl watches warily, yet without much concern. his head turns regally, as if to say "well, as long as you're here, and you have manners, it makes no nevermind to me" and softly she sings. a bit sentimental. edelweiss. and then, using th

his beautiful forest. her song is of life, and love, and acknowledgment that to each of the creatures in this world, there is a common bond. she serenades the land, and the land sings back. in the sighing of the wind in the trees, the hoot of the owl, the gurgle of the stream, the buzz and chirp of the insects, while fireflies dance in the melodies. rested, and comforted, owl climbs down from the tree, thanking all for joining with her in this special moment. and heads for the castle. at the huge doors, she lifts the knocker, and waits for the castle to bid her welcome. as the doors glide open, she is glad to see a warm fire blazing, and there is evidence that someone has been there already, for the floor has been swept, and candles lighted. the torches blaze around the room, and the table

th this dish. the delicate phylo dough, stuffed with nuts and spices, and drenched in the honeyed nectar, is a most appropriate offering this night "there will be many who will recognize this recipe, and drool at the thought of another chance to sample the sweet, spicy flavors" owl thinks, with a grin. soon, she hears others coming up the path, and wonders where deer is. after her climbing in the tree, and trampling thru the brush, she figures she'd best freshen up a bit before everyone gets here. taking herself off to the small dressing room off the kitchen, owl combs her hair, and washes up, then dons her robes for the yule festivities. since she will be calling on the sun to come back in all his glory, she wears a golden robe, shot with slivers of mirrored cloth. gold and mirrored bits

FULLER J F C SECRET WISDOM OF THE QABALAH

the fourth dimension. 69 chapter vii 72 the anatomy of illuminism 72 llluminism. 72 illuminism and revolution. 73 the fourth-dimensional state. 74 the great omission. 79 the mystic way. 81 hebrew alphabet and correspondences 83 glossary of hebrew words and names 84 secret wisdom of the qabalah page 5 list of illustrations plates plate i the caduceus of hermes 18 the winged wand of egypt 19 ii the tree of life 25 iii the chaldean and hebrew cosmos 27 iv the four planes of the tree of life. 31 the three pillars of the tree of life. 33 v the zodiac 2 vii the brazen serpent 44 diagrams diagram 1. the divine man 20 2. the qabalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of th

this vacuum into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not bee

he remaining nine sephiroth emanate. the second sephirah is binah, the universal intellect or understanding, also called immah or mother. whilst kether is positive, form (male, binah is negative and plastic, the receiver of form and, therefore, matter (female, because geverything existing can only be the work of the male and female h principles. 9 secret wisdom of the qabalah page 24 plate 2: the tree of life secret wisdom of the qabalah page 25 the second emanation from kether is called 'hokmah, wisdom, the word, logos, or son; it is the male principle in activity, for through it all things are generated. gby means of the thirty-two paths. it gives everything, existing, shape and size. h 10 this sephirah is the spiritus mundi. from 'hokmah is derived the balance of the sephiroth, the next

hesh, the instincts, and its angel is metatron, the angel of the covenant, the letters of whose name equal in numerical value those of shaddai, namely 314. behold, i send an angel before thee, to keep thee in the way, and to bring thee into the place which i have prepared. beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. 20 the tree of life. the ten sephiroth when combined with the twenty-two letters form what is known as the tree of life, which constitutes the framework of adam qadmon, the heavenly adam, similar in anatomy to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these

y to his human counterpart- the earthly adam. man is a combination of three spheres of force, the intellectual, the moral, and the physical, which are related to the neshamah, rua'h, and nephesh. these forces, or qualities, find their activity in the outer or material world, which is alone cognizable and, therefore, existent to man because of his three-fold constitution. like the body of man, the tree of life is itself divided horizontally into four planes (see plate iv on page 31) and vertically by three trunks or pillars (see plate iv on page 32. the central pillar- known as harmony, or mildness, or sometimes as the perfect pillar, consisting of kether, tiphereth, yesod, and malkuth- is the tree of life as mentioned in the book of genesis. the right-hand pillar- that of 'hokmah 'hesed, a

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

tline of religious growth, but to show the effect which each of the two forces, female and male, has had on the development of our present god- idea, which investigation serves to accentuate the conclusions arrived at in the evolution of woman relative to the inheritance of each of the two lines of sexual demarcation. e.b.g. contents- chapter introduction i--sex the foundation of the god-idea ii--tree, plant, and fruit worship iii--sun worship--female and male energies in the sun iv--the dual god of the ancients a trinity also v--separation of the female and make elements in the deity vi--civilization of an ancient race vii--concealment of the early doctrines viii--the original god-idea of the israelites ix--the phoenician and hebrew god set or seth x--ancient speculations concerning creat

h idea, as has already been observed, at a certain stage in the history of the race was portrayed by a female figure with a child in her arms. from all sources of information at hand are to be derived evidences of the fact that the earliest religion of which we have any account was pure nature-worship, that whatever at any given time might have been the object adored, whether it were the earth, a tree, water, or the sun, it was simply as an emblem of the great energizing agency in nature. the moving or forming force in the universe constituted the god-idea. the figure of a mother with her child signified not only the power to bring forth, but perceptive wisdom, or light, as well. as through a study of comparative ethnology, or through an investigation into the customs, traditions, and myth

lapsed into worshippers of the symbols under which this principle had been veiled. although at certain stages in the history of the human race the evils, which as a result of the supremacy of the ruder elements developed in mankind had befallen the race were lamented and bewailed, they could not be suppressed. man had become a lost and ruined creature. the golden age had passed away. chapter ii. tree, plant, and fruit worship. when mankind first began to perceive the fact of an all-pervading agency throughout nature, by or through which everything is produced, and when they began to speculate on the origin of life and the final cause and destiny of things, it is not in the least remarkable that various objects and elements, such as fire, air, water, trees, etc, should in their turn have b

erving agency of nature, and therefore as proper objects of veneration. according to the phoenician theogony "the first gods which were worshipped by oblations and sacrifices were the fruits of the earth, on which they and their descendants lived as their forefathers had done" although, after the art of agriculture had been developed, mankind was gradually relieved from its past dependence on the tree as a means of support, it nevertheless continued to be regarded with veneration as an emblem of creative power or of productive energy. among the traditions and monuments of nearly every country of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other represent

try of the globe are to be found traces of a sacred tree--a tree of life. in various countries there appear two traditional trees, the one typical of the continuation of physical life, the other representing spiritual life, or the life of the soul. after the age of pure nature-worship had passed, however, and serpent, fire, and phallic faiths had been introduced, the original signification of the tree, like that of all other religious emblems, became considerably changed. through its energies, or life-giving properties, existence had long been maintained, and for this reason, as has already been observed, it became an object of veneration; but, after the reproductive power in man had risen to the dignity of a supreme god, the tree, to the masses of the people, became a symbol of the physic

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

theletterwhichaccompaniedthem.perhapsthedifficultyofa reply havehindered me somewhat. i really wish, most sincerely, to beofwhat service i am able. but,firstofall,in no mock-modesty, iwantyou tounderstandthati am by athoroughjudgein this matter.whati like andlookfor inpoetrycomesout,possibly, m an after-stageofexperiences; and thewantofit,earlier in life, may be as that.leaves should fruits on a tree: on the other hand, 267the existenceofqualitieswhichfall to seem proofoftherightfaculty in a poet, may be a rarer fact i have noticed sympathizedwith.idosee in you very decided literary and no mastery of the mechanical partofverse-writing (there is hardly a shp the rhyme of umversewithtus'on the first page, and your musical 'ear' is very good indeed.whenone-afterforriling this opinionofyourpr

lessly upon the superior character of his sanctity to the sanctity of the multitude, we feel tolerably certain that, whatever else he may be, he is not a saint.asaint, like a gentleman, is onewhohas forgotten his own pointsofsuperiority, being immersed in more interesting things.9and this mystical elitism,thoughtchesterton, isnotpoetry.noris it reality:andthen the mystic comes andsaysthat a green tree symbolizes life. it is not so.life symbolizes a green tree. just in so far as we get into the abstract, we get away from the reality, we get46away from the mystery, we get away from the tree. and this is the reason that so many transcendental discourses are merely blank and tedious to us, because they have to. dowithtruth and beauty, and the destiny of the soul, and all the great, faint, fade

bringharmony to the order. apart from mathers, one of the principal causesof dissension was the existencewithintheorderof 'secret groups' dedicated to private and unofficial 'occult working and ceremonial. chief among them was florence farr's 'sphere group, in which twelve members obtained astral visions by means of ritualized meditationupona sphere onwhichwere projected symbols taken fromboththe tree of life and the star maps used in the order.thesphere andothergroups were bitterly opposed by anniehornimanand w. b. yeats,bothofwhomlookeduponthemas magically wholly undesirable,butno satisfactory solution of the dispute was arrived at and misshornimaneventually resigned. there was also the very differentbutequally serious problemofmmehoros and her husband. this pair of criminal adventurers

ive.on9 july1915he and ten former membersofthe independent and rectified rite consecratedthesalvator mundi templeofthe fellowshipoftherosy cross, in a room atdekeyser's hotel on victoria embankment. nine others,whowerenotpresent,broughtthe neworder'sstrength up to twenty.withina year waite had produced new rituals for all theoutergrades; the structureoftheorderwas still based upon the kabbalistic tree of lifebutthe new rituals were very different from the old: all egyptian and pagan references were gone, the symbolism was wholly rosicrucian and christian, and magic was utterly eschewed.thehierarchy of the fellowship was also different; there was one head of theorderonly: the imperator,whowas waite; and none of the offices calledfor a masonic qualification.thedaysof a 'triple masonic headsh

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

n.kabbalah was seen in the. golden dawn not so much as it originally was, a mystical interpretation of the books of the pentateuch, but as a receptacle of occult wisdom containing a. complete interpretationofthe seen and unseen universes. during his advancement from neophyte to philosophus, the student must learn not only the names, natures and attributions of the ten sephiroth of the kabbalistic tree of life, but alsothe'twenty-two paths on the tree, the correct attribution of the tarot trumps to the hebrew alphabet and the nature and colour correspondences of the four worlds of the kabbalah. he had further to learn about alchemical symbolism, angelicandelemental spirits, geomancy and tarot divination, and was required to construct the badge of admission-heavy with sym255bolism-foreach gr

GILBERT THE MAGICAL MASON

edway. these three books give a fair idea of the tone and style and material of the kabalistic book of thezohar,but they of course do not include a view of the whole subject. other famous treatises are:'thecommentary on thetensephiroth, by rabbi azariel ben menachem, 1200a.d;'thealphabet' of rabbi akiba; the 'book of enoch 'the palaces, pardes rimmonim, or garden of pomegranates 'otz ha chiim, or tree of life 'rashith ha galgulim, or revolutions of souls; and especially the writings of the famous spanish jew, ibn gebirol, who dieda.d.1070, and was also called avicebron.theteachings of the kabalah has been considered to be grouped into several schools, each of which was for a time famous. i may mention:theschoolof gerona, 1190 to 1210, of rabbi isaac the blind, rabbi azariel, and rabbi ezra

ephirothnetsach,victory; hod, splendour; andyesod,foundation. finally, all these ideals are resumed in a single form, the tenth sephiramalkuth,the kingdom- also sometimes calledtzedek- righteousness. almost as old as the kabalistic doctrine of the sephiroth, or emanations, is the peculiar form in which i have combined them, it is the form of the symbol of the heavenly man in one aspect- or of the tree of life in another aspect.90themagical masonkelh(;r"wnoo",hocud'iil""l'!1j,:r-oo.)l<.i"m(;cl>li,u ho01: 11..1,,0om""0 0lieam;,11,"0on""hsr l' j' li, roov",0 0l''i,rnj.li"n0 0\\alk'llh<.o-0 0--0 0 01-'0 0 00o"00>r>"00this diagram resumes all kabalistic ideas, and is an emblem of their views on every subject. every deific conception can be there demonstrated; the constitution of the angelic hos

ved as first formulated on the plane of atziluth, which is entirely beyond our ken; to be reproduced on the plane of pure spirituality briah; to exist in the same decad forminthe world of yetzirah or the formative plane; and finally to be sufficiently condensed as to be cognizable by the human intellect on thefourthplane of assiah, on which we seem to exist.fromour point of view we may regard the tree of life as a type of many divine processes and forms of manifestation,butthese are symbols we use to classifyourideals, and we must not debase the divine emanations by asserting these views of the sephiroth are real,butonly apparent to humanity.forexample, the kabalah demonstrates the grouping of the ten sephiroth into three pillars; the pillar of mercy, the pillar of severity, and the pillar

n translated by myself and is now published at bath, and is, perhaps, the oldest monotheistic philosophical tract in exist255 ence. note, the son of god is also spoken of as the 'light of the world. four tassels refer to four cardinal virtues, says the first degree tracing board lecture, these are temperance, fortitude, prudence, and justice; these again were originally branches of the sephirotic tree, chesed first, netzah fortitude, binah prudence, and geburah justice. virtue, honour, and mercy, another triad, are chochmah, hod, and chesed. another well-known sephirotic triad deserves mention here, the concluding phrase of the lord's prayer, of the prayer book version, which, however, is not found in the douay version, nor in the revised new testament, viz: the kingdom,the religion of fre

oment the varying titles; great architect, the122themagical masonfoundation, jesodthecentre of the lowest triad. grand geometrician, the beauty of design, tiphereth, centre of the median triad. most high, the awful kether, the crown, partly concealed, at sight of whose face a mortal, unprepared, must die. notice the grandeur and mystery increases as we pass up the masonic ladder or the sephirotic tree.theperambulation by the candidate under appropriate guidance is anaptimitation of the ceremony in the ancient mysteries. another remnant of the same form was until recently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a person in the direction of the sun, for a favourable effect. to perambulate against the sun was called widdershins, and was

GILBERT THE SORCERER AND HIS APPRENTICE

crucianano.11.issuedbythes.r.i.a, 1888]3.theqliphoth oftheqabalahthese be they who be unclean and evil, even the distortion and perversion of the sephiroth: the fallen restriction of the universe, the rays of the coils of the stooping dragon. eleven are their classes, yettenare they called. seven are the heads, yet an eighth ariseth, seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent of the celestial eden. but the serpent of the temptation is that of the tree of knowledgeofgoodand evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of br

of vegetation and of growth: banish thou therefore the evil and seek the good, thou who wouldst follow in the footsteps of our master, brother of the golden dawn. for as moses lifted up the serpent in the wilderness, even so must the son of adambelifted up, raised through the balance of strife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serp

ed unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but su

'y ghob or gob. undines\7nicksa;31. in 'the formation of a magical pentacle or talisman consider first under what planet or element etc, it falls. then collect all the names of the sephira to which it belongs as well as those of its angels, intelligences, etc, also the sigils numbers, geomantic characters, lineal figures, thereunto belonging, then classify and arrange. 32.themethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are pl

ueen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulphur on the tree of life.kbg 225h 225t225y.mch225 chs225 n36. this is the symbol ofsalton the tree of life.ky .m36 the sorcererand his apprentice37. the calvary cross of 12 squares refers to the zodiac and to the eternal rivers of eden divided into four heads.naharn38. the four rivers of paradise issuing from the one river are: the spiritnaharthe one river.6pison6hiddekel'i'"1my'phrath\jgmox39. the square pyr

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

o 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 with this. the ritual is said to consist of six labours. terminating in the symbolic introduction of our race into its future dwelling-place. which is seemingly the ur-home, the place of the river of life and the tree of life. the corner- stone of the building is f

GILBERT R A THE MASONIC CAREER OF A

he workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania tem

GLOBAL FREEMASONRY

y revealing that species appeared abruptly and fully formed, without an "evolutionary ancestor" biochemistry, examining minute aspects of living things, has demonstrated marvelous instances of design that cannot be explained in terms of natural causes. genetic comparisons have shown that species supposed to be close relatives, according to the darwinist dkj tapinak ciloanrc'dluansi oesnk misir'a "tree of life" are in fact very distinct in terms of genetic make-up. science has rebelled against the theory of evolution, a fact that cannot be hidden any longer by evolutionists. it is necessary to use the evidences that science has brought forward and inform the masses of the invalidity of materialist- humanist philosophy. masonry has been able for some time and with effective methods of propag

GNOSTIC CATECHISM

he workings of the isis-urania temple of the golden dawn and felt that the same rosicrucian body could not happily contain them both104[104. all his energies in this direction were now bent towards the creation of rituals for his fellowship of the rosy cross (f.r.c, an androgynous and avowedly christian order structured in a series of grades that represented a symbolical ascent of the kabbalistic tree of life. its rituals and officers were based on those of the independent and rectified rite of the golden dawn, but the ultimate derivation from freemasonry is 102[102] the brotherhood of the rosy cross, being records of the house of the holy spirit in its inward and outward history (rider, 1924) 103[103] slt, p. 177 104[104] the details of the quarrel and of the demise of the isis-urania tem

GNOSTIC HANDBOOK

tures 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 name? the pleroma, the divine will, logos and sophia, what about jesus? jesus, christ and logos, what is sophia, the polarity of the god and goddess, impersonal to personal, the solar logos:

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 wisdom as he grasped the runes or whether we are talking on the mystic achieving wisdom after days of penance and fasting, both are essentially gnostic. in some ways the best way to appreciate gnosticism is to use the metaphor of algebra. algebra is a branch of mathematics that uses letters etc to represent numbers and quantities. algebraic is ultimately from arabic al-jabr r

acred lore. while it may take many forms in the traditions that abound on planet earth, the essential characteristics are the same. when applied to traditional models of the universe, the horizontal bar of the cross becomes the earth, midgard, physical reality and the axis mundi becomes the pillar that spans the worlds. it is sometimes images as a vertical series of planes, worlds or dimension, a tree, a ray (the ray of creation of gurdjieff) or a pillar. indeed it is the beanstalk that jack climbed to reach the world of the giants! the axis mundi and the sacred tree the axis mundi is the pillar and at its center is the nexus of earth, the earth turns on this center and its horizontal (physical) reality is formed. the turning marks the cycle of time" if you are calm, clear-headed and ratio

cosmological image is of a spherical universe, with the spherical earth at its centre, both revolving upon the same unmoving pivot, the world pole. in all traditional systems of religion this image has provided the dominant symbol" at the center of the world john michell, thames and hudson 1994 working from this model, we can go further and delineate the characteristic of the axis mundi or cosmic tree. the cosmic tree can be imaged in two different manners organic and emanation. the organic model is found in most pagan and heathen traditions, it emphasizes the change some nature of the worlds and planes. the emanation model is more formal and while it infer the ever changing landscape of spirit it has more clearly delineated worlds, planes and inhabitants. whichever we use, both have certa

seven planes to the seven bodies of man, seven colours and rays etc. it can also be counter traditional and reductionist. the tendency is to use the seven planes in a standard "scientific" chart and ignore the more organic view that was held of the planes in early theosophy. in the next chapter we will examine this in more detail and consider it in terms of the gnostic tradition. the kabbalistic tree of life the kabbalah is a system of some controversy, it has been heralded as the greatest mystical system of all, handed down by moses and guarded by the jewish people. the problem with this largely mythical tale is that the kabbalah was not developed til at least the 6th century ad and incorporated greek and gnostic images, forms and traditions. indeed it has been suggested by both barbara

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

know his home and begin to experience genuine spiritual growth and development. the law of correspondence by now you should have a sound working knowledge of the foundation stones of gnostic psychology. the next thing we should provide is a series of correlation charts. this way you can link what we have discussed about the mind with materials on the seven planes, worlds and later the kabbalistic tree of life. at first all these correlations may seem a bit contrived, but they are for a reason. the law of correspondence is one of the major philosophical premises of the gnostic system, it is based on the dictum of hermes as above, so below. even though the alpha event caused a rift between the worlds, the basic framework of the universe is still the same. while matter is certainly fallen, it

church has left its true love. this clearly refers to the need for the base centre to be totally directed to the treasury of light. whether it is swayed by family, lust, desire or even love, any movement away from gnostic theurgy page 78 the goal is "sin (the word sin literally means "to miss the mark) the promise offered to those who correctly use the base chakra is the ability to "eat from the tree of life. this has many different shades of meaning, ranging from the promise of immortality to the liberation of the self through the activation of the tree of life. the church of smyrna the church of smyrna is the svadhisthana chakra in the hindu system or in our terms the sacral centre. it is known as sweet smelling and is related to the sexual organs. the sweet smell refers to the ojas or

leasure or power. it also refers to the innate error of reproduction and the propogation of children. it also can be applied to the supposed christian churches who have no knowledge of the inner teachings and offer pithy morality and prejudice in the place of wisdom. the promise is the gift of the crown of life. that is returning to the treasury of light, reaching the crown at the pinnacle of the tree of life, the top of the head chakra (kether. the church of pergamos the church of pergamos is the solar plexus chakra. it is known as elevation or height, for it governs the balance of the organism through its central position. it is also elevated in that it dominates and controls the lower chakras. the characteristic of the city is that of being the capital city where the supreme court and p

clear and precise, to achieve transfiguration takes steadfastness and awareness. the promise is that those who correctly use this centre will be confessed before the gnostic theurgy page 82 father. that is, they will join the pleroma. it also has a kabbalistic meaning, confession before the father means crossing the abyss and being reborn as a master in the supernals (the top three centres of the tree of life. this is to be confessed or witnessed by the father, kether. the church of philadelphia the church of philadelphia is the third eye or ajna (brow) chakra. it is given the title of brotherly love because of its awesome power. the insight and force of this centre can only be understood when experienced through agape of divine love, only by a pure desire to return to the treasury of ligh

stic, we have an outline of the formation of the universe as a mathematical sequence. valentinus outlined a meticulous system which charted the movement from divine depth, to the dyad of depth and silence, to the four principles, to the ogdoad and then onto the decad and dodecad. as time progressed the kabbalistic form of mysticism became codified and the resulting structure came to be called the tree of life. the tree of life being a geometrical progression from the point, to the line, to a triangle (two dimensions) and to a pyramid (three dimensions. it is the development of life in a geometrical form (fig 23. the story of its form begins with no-thing. this is the state beyond all comprehension, it can have no attributes or form. it is absence, since to be some-thing is to be defined. i

GOETIA LUCIFERIAN

. this is not by itself necessary; the solitary magician may conduct successfully this creation or summoning method alone. beware the union of the fluids of the sun and the moon, as it leads to a strong familiar who for the inexperienced, may cause mental stress for the magician. after the evocation and binding of the spirit to the vessel, bury it in a graveyard or some designated area by a great tree or hidden place. it shall reside there for a period of when the dark moon begins and grows towards the full moon. you may evoke it above the burial space on those nights, envisioning it growing in strength with your willed focus. on the night of the fullmoon, exhume the vessel and in the temple invoke the spirit through the black mirror of circle, seek the inspiration of the spirit and then r

GOLDEN DAWN RITUALS A

ritual 5 7. the bornless ritual 8. bornless middle pillar 9. invocation of thoth 10. invocation of isis 11. jupiter talisman ritual 12. ritual of spiritual alchemy 13. equinox ceremony 14. requiem ceremony 15. sol talisman ritual 1. admission index (general orders [a] 2. obligation (to be committed to memory with understanding of each section of the oath as it corresponds to the sephiroth on the tree of life [j] 3. the complete analysis of the keyword lecture and ritual. 4. the pentagram ritual (commit to memory [b] 5. lesser ritual of the hexagram (commit to memory [c] 6. s.i.r.h./s.b.r.h (commit to memory [c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision conce

the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 cards (symbology and meaning [n] 22. major arcana series [n1] 23. tarot: tabular view of dominion of symbols of book t in the celestial heavens, and operation and rules of the tree of life as projected in a solid sphere [p] 7 24. tarot: the astronomical correspondences [o] 25. tarot: method of divination (opening of the key [q] 26. tarot: tabulated rules [r] the adept must now pass an examination on. concourse of forces [t [x [s [h [y] 27. forty-eight enochian calls [t] 28. attributions of the enochian tablets- n.o.m- official attributions [s] 29. document- not given ou

GOLDEN DAWN RITUALS C C1

the flaming hexagram is written "one beginning of his unity, one beginning of his individuality, his permutation is one" this is expressed in english. in hebrew at the angles from which the divine issueth its rays are the seven letters of the name atyrara. the hexagram rituals in the supreme ritual of the hexagram, the hexagram is traced in accordance with the attributions of the sephiroth on the tree of life. the uppermost point or angle alludes to the supernals, but its point answereth to tud. the bottom angle answereth unto dwsy, and the remaining points of the hexagram or angles unto the remaining sephiroth of the microprosopus. the hexagram combines the two most opposing forces; that of fire and water. 6. l a b c f k y 7 the hexagram, unlike the pentagram, is not traced in one continu

riangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m.d. l k f a c b y y q p as stated earlier, the two triangles are traced from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the supernals are treated differently. method of invoking or banishing a the sun is treated in a different manner. when thou wishes to invoke the sun, all of the six

t is important to complete the circle in the temple or working area. do not trace a circle around each hexagram unless you wish to confine its force to one place as in the charging of telesmata. superior and inferior triads each angle of the hexagram is in sympathy with either a superior planet or an inferior planet. the word "inferior" and "superior' denote a higher triad or a lower triad on the tree of life. the superior planets are l, k, f. the inferior planets are c, b, and 5. each hexagram is counter charged with its exact opposite. thus, k superior is counter charged with b inferior. let the adept study closely the diagram of the hexagram on the tree of life. in the center is placed the fire of the sun. superior inferior l 5 k b f c let the z.a.m. take due care not to become sloppy i

GOLDEN DAWN RITUALS E

bow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in trapt. trapt is the receptacle of the forces of the ten sephiroth and the twenty-two paths of the tree of life. the center of the rose is white and this looks no more than just a small dot. it is the reflected spiritual brightness and the unity of rtk. beneath the white center of rtk is the red rose of five petals and the golden cross of six

GOLDEN DAWN RITUALS J

ciation aaetpio ah-ah-ay-tay-pay-ee-oh aapdoce ah-ah-pay-doh-kay adoeoet ah-doh-ay-oh-ay-tay anodoin ah-noh-doh-ee-noo alndvod ah-leh-noo-dah-voh-dah arinnap ah-ree-noo-nah-peh n phonetic pronunciation lsrahpm el-ess-rah-hay-pay-mee slgaiol ess-el-gah-ee-ol saiinou sah-ee-ee-noh-oo soniznt soh-nee-zoad-nay-tay laoaxrp lah-oh-ah-ex-ray-pay ligdisa el-ee-gah-dee-y-j sacred oath as it relates to the tree of life 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 obligation 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all

to be a member of the rosicrucian order, i will examine him or her with due care before acknowledging him or her to be such. such are the words of this my obligation as an adeptus minor, whereunto i pledge myself in the presence of the divine one, and of the great avenging angel, hua, and if i fail herein, may my rose be disintegrated and my power in magic cease" sacred oath as it relates to the tree of life let the adept, to the best of his ability, memorize and contemplate the sacred oath he or she took upon the cross of suffering. let the adept understand the relationship between the ten parts of the oath and their relationship to the tree of life. as a meditational aid, let the adept dress in a black robe with a twenty-two link chain about his or her neck, and in a dark room, recite t

GOLDEN DAWN RITUALS SADD

servient squares: the columns (reading from above downward) follow the identical order of the kerubic square above. this order is followed downward for the ranks. thou shall read from right to left. consider the following illustrations from the a lesser angle of the air tablet. kerubic rank w h y h h* y* h* w* the order of the planets as applied to the decanates (squares) follow the order of the tree of life beginning with yafbc and ending with hnbl. book t provides us with the 36 small cards of the tarot and their attributions to the decanates of the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and compreh

the 12 signs. following is the illustrational diagram of all four great crosses, with the appropriate attributions of the zodiacal, planet, and related tarot attribution. the adept should color these diagrams for better understanding and comprehension. 17 sephirotic cross: 18 thou shall note that the sephirotic crosses consist of 10 squares. each square is referred to one of the sephiroth on the tree of life. the sephirotic cross represents the sephiroth modified by the letter of the lesser angle. rtk in the a lesser angle is rtk of w. in the d lesser angle it be rtk of y, etc. kerubic squares: in the kerubic ranks thou shall note that the outside square is always attributed to the letter that corresponds to the element of the lesser angle. how they are read: a names read right to left in

ard: lord of the forces of life. rtk is the source of all life. b and tarot key 1, the magician is attributed to hmkh. title of card: magus of power. hmkh is the distributor of power found in rtk. in classical mythos b is the divine messenger of k. y and tarot key 2, the high priestess is attributed to hnyb. title of card: priestess of the silver star. compare the position of the path of g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the

GOLDEN DAWN RITUALS U1

convex to the outer, but concave to the man. this sphere surroundeth a physical body of the man as the celestial heavens do the body of a star and a planet, having their forces mirrored in its atmosphere. therefore, its allotment or organization is the copy of that greater world or macrocosm. in this "magical mirror of the universe" therefore, all the ten sephiroth are projected in the form of a tree of life as in a solid sphere. a man's physical body is within the ten sephiroth projected in a sphere. the divisions and parts of the body are formed from the sephiroth of the tree of life, thus: rtk is above the crown of the head and represents a crown which, indeed, is powerful, but requires one worthy to wear it. it is the crown of the head. in the crown of the head is placed the faculty o

des of the brain and the head. therein exist the intellectual faculties of wisdom and understanding, shining into and illuminating their inferior, the ruach. they are the mansions of the practical administration of the intellect, whose physical showing forth is by reflection in the ruach. in "the magical mirror of the universe" or the sphere of sensation, man is placed between four pillars of the tree of life as projected in a sphere. these keep their place and move not. but the man himself places in his sphere of sensation that point of the zodiac which ascended at the moment of his birth and conception (for the same degree of the zodiac ascendeth as both, otherwise the birth could not take place. which is to say that those times, the same degree of the zodiac that is ascending in the eas

GOLDEN DAWN RITUALS U4

exploration is as fruitful as an explorer without a definite goal. the adept must always plan out his/her journeys and destinations. the highest of destinations is rtk of y. the greatest of treasurers is divine union and bliss with the higher genius. since rtk is the simplest of sephiroth, it will require a continual and gradual stripping away of one's complexities. when the adept is "working the tree of life" he or she is "rising on the planes" this is definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsession, trance& death r

GOLDEN DAWN RITUALS U7

y there goeth forth a certain other darkening green olive yet rich and glowing withal. and the synthesis of all these is a blackness which bordereth upon the typylq. thus are the colors of the sephiroth completed in their feminine or rainbow scale. moreover, though the \yyhj u operates through all the ten sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the wor

GOLDEN DAWN RITUALS Z1

thmaah, whose name has three forms according to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only

gh whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of life: twklm, dwsy, dwh, and jxn, and the outer side of paroketh, the veil. paroketh formeth the east of the temple. first in importance cometh the symbolism of the east. the three chiefs who govern and rule all things, the viceroys in the temple of the unknown second order beyond, are the reflections therein of the powers of dsj, hrwbg and trapt. they represent: the imperator- hrwbg and th

ght. it also signifies the atonement of error; the preparer of the pathway unto the divine. upon the left breast is a cross, usually the calvary form, red to represent the energy of the lower will, purified and subjected to that which is the higher, and thus, is the office of hegemon especially that of the reconciler. the mitre-headed sceptre is the distinctive ensign of office of hegemon. on the tree of life, it represents the forces of the pillar of mercy. it should be of scarlet with gold bands and pommel. the bands represent the places of the sephiroth dsj and jxn, the shaft being formed by the paths w and k, the grip by which it is wielded being the path q, while the pommel is twklm. the mitre is gold with red mountings, and each point 11 terminates in a ball. the mitre is charged wit

hall of the dual manifestation of the goddess of truth" the three inferior officers do not wear mantles but only lamens suspended from black collars. the designs are in white on a black field to show that they are administrators of the forces of light acting through the darkness, under the presidency of the superior officers. the lamen of the kerux is thus explained in the grade of theoricus "the tree of life and the three mother letters are the keys wherewith to unlock the caduceus of hermes. the upper point of the wand rests on rtk and the wings stretch out to hmkj and hnyb, thus, comprehending the three supernal sephiroth. the lower seven are embraced by the serpents whose heads fall on dsj and hrwbg. they are the twin serpents of egypt and the currents of astral light. furthermore, the

ules of whose administration may be revealed through meditation. it is the outer form of the wand surmounted by the winged globe below which the twin serpents are shown, the wand of the chief adept in the 5=6 grade. the lamen of the stolistes is thus explained in the grade of practicus "the cup of the stolistes partakes in part of the symbolism of the laver of moses and the sea of solomon. on the tree of life, it embraces nine of the sephiroth, exclusive of rtk. dwsy and twklm form the triangle below, with the former as the apex, and the latter as the base. like the caduceus, it further represents the three elements of n, m and o. the crescent is n which is above the firmament, the circle is the firmament, and the triangle is the consuming o below, as opposed to the celestial o symbolized

GOLDEN DAWN RITUALS Z3

instantly bars the candidate s passage to mark that though he has been admitted, the natural man of unpurified desires cannot be a dweller in the hall of the truth. the goddesses of the scales immediately purifies and consecrates him, which operation calls into action the forces of the pillars in his own sphere of sensation. this is the first of four consecrations because when the pillars of the tree are projected onto the sphere of sensation there are four pillars, of which the middle pillar is the axis. at this point of the ceremony, the astral appearance of the candidate is that of a form wrapped in darkness as if extinguished thereby, and having unto his right and unto his left the faint semblance of the two great pillars of fire and of cloud, from which issues faint rays into the dar

absolute,.and the lower is suitable to human comprehension. to tell the higher form of a truth to one who cannot understand it is to lie to him because, though correctly formulated, it will not be correctly received. 14 the forms of thmaah: there are four forms of spelling for the goddess thma- est whereby she is attributable to the four letters of the name, and therewith to the elements and the tree. n: hnyb, heh. d: hmkj. yod. thma-oe-tt thma-oe-sh l trapt. vau. m twklm. heh. thm-a-oe-st (final) thm-a-oe (middle pillar) in the equinox ceremony, the hegemon is m, spirit, and the principal officer. she reconciles from east to west, and from north to south, and in a circular formulrtthe rose cross ritual r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the rose cross ritual is a pri

GOLDEN DAWN RITUALS ZAM17

not altogether pure, and also that their cabala was defiled with their religion; but, notwithstanding, he knew how to make good use of the same, and found still more better grounds for this faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of time. thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree and fruit, so likewise is included in the little body of man, the whole great world, whose religion, policy, health, members, nature, language, words, and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven, and earth; and that which is disagreeing with them is error, falsehood, and of the devil, who alone is the first, middle, and last cause of strife, blindness

GOLDEN DAWN RITUALS ZAM8

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

GOLDEN CHAIN AND THE LONELY ROAD

on that which the gods have revealed, if only to assist a student to gain self-initiation for themselves. if the gods reveal themselves then it is with a courage that equals their blessing that we must claim our own spiritual authority and legitimisation. the truth of our vision is aptly tested by this need for bravery; to stand alone, a masterless one among men, is a fate most rare. remember, a tree is known by its fruit; communicable inspiration is the proof of spiritual empowerment. imaginal transmission it is sometimes found that self-initiates suddenly 'invent' a history for their own legitimisation; curious tales of hereditary teaching or of meetings with nameless strangers may occur. instead of dismissing such claims out-of-hand, we might be wiser to encourage such people to work w

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ck to the airstrip at nazca to remove a window so that my partner santha can point her cameras vertically down at the alluring glyphs. now we re experimenting with the view from different altitudes. at a couple of hundred feet above the plain ricinulei, the amazonian spider, looks like he s going to rear up and snatch us in his jaws. at 500 feet we can see several of the figures at once: a dog, a tree, a weird pair of hands, the condor, and some of the triangles and trapezoids. when we ascend to 1500 feet, the zoomorphs, hitherto predominant, are revealed merely as small scattered units surrounded by an astonishing scribble of vast geometric forms. these forms now look less like runways and more like pathways made by giants pathways that crisscross the plateau in what seems at first a bewi

o- latin codex: first sun, matlactli atl: duration 4008 years. those who lived then ate water maize called atzitzintli. in this age lived the giants. the first sun was destroyed by water in the sign matlactli atl (ten water. it was called apachiohualiztli (flood, deluge, the art of sorcery of the permanent rain. men were turned into fish. some say that only one couple escaped, protected by an old tree living near the water. others say that there were seven couples who hid in a cave until the flood was over and the waters had gone down. they repopulated the earth and were worshipped as gods in their nations. second sun, ehecoatl: duration 4010 years. those who lived then ate wild fruit known as acotzintli. this sun was destroyed by ehecoatl (wind serpent) and men were turned into monkeys. o

rpent and the cross, pp. 35, 66. graham hancock fingerprints of the gods 114 chapter 15 mexican babel we drove south-east from tula, by-passing mexico city on an anarchic series of fast freeways that dragged us through the creeping edge of the capital s eye-watering, lung-searing pollution. our route then took us up over pine-covered mountains, past the snowy peak of popocatepetl and thence along tree-lined lanes amid fields and farmsteads. in the late afternoon we arrived at cholula, a sleepy town with 11,000 inhabitants and a spacious main square. after turning east through the narrow streets, we crossed a railway line and pulled to a halt in the shadow of tlahchiualtepetl, the man-made mountain we had come here to see. once sacred to the peaceful cult of quetzalcoatl, but now surmounted

rapid and catastrophic change. there he interviewed a venerated elder of the town, said to have been more than one hundred years old, who told him this story about the making of the great ziggurat: in the beginning, before the light of the sun had been created, this place, cholula, was in obscurity and darkness; all was a plain, without hill or elevation, encircled in every part by water, without tree or created thing. immediately after the light and the sun arose in the east there appeared gigantic men of deformed stature who possessed the land. enamoured of the light and beauty of the sun they determined to build a tower so high that its summit should reach the sky. having collected materials for the purpose they found a very adhesive clay and bitumen with which they speedily commenced t

thed upon. their eyes were covered and they could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesi

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

rotherhood. others have used the same or similar ciphers to communicate with their opposition. the simple english-based cipher of 26 letters discussed in this book is directly traceable to the qabala of nine chambers, a hebrew-based cipher of unknown antiquity; used for centuries to decode messages and secrets communicated in mystical writings, names and holy books. 2 allen h. greenfield symbolic tree of the great work conception and drawing by elmer e. hartman 3 1 the basic premise first, some people among us are in the know about ufo phenomena, which have manifested throughout history. certain people have known the nature of this phenomena, and used its nature, for almost as long. second, those in the know are interactive with the phenomena and have long been so. indeed, separating out t

s responsible for cracking the cipher. his gnostic view of reality has been summarized by his followers thusly: the qabalists tell us that the sephiroth were emanated by means of the flaming sword, or lightning flash, which descended from kether to malkuth. they also say that this was followed by the ascent of the serpent of wisdom who thus formed the paths. they showed his head at the top of the tree, in the path leading from kether to chokma, which is the first path of the flaming sword. all the known authorities have then continued to number the remaining 22 of the 32 paths of wisdom from path 11 (joining kether to chokma) to path 32 (joining yesod to malkuth. one may now question how it was that the serpent who formed the paths by ascending the tree could possibly have started at the t

as a church, and shortly thereafter the a:.a. style titles were dropped from public consideration along with the tell-tale aa in the initials qaa in favor of qblh, the qabalistic alchemist church. the qblh continued, however, to teach something closely akin to achad s vision of the a:.a. curriculum revised, based upon the new aeon qabalistic interpretation of the book of the law, and the restored tree of life following achad s point of departure from the arcane tradition. what kind of ideas are we talking about? the following quotations are gleaned from achad s very late private writings. if they are hard for the more orthodox to take, consider the rank and relative position in the a:.a. structure of charles stansfeld jones, or frater achad. in 1903 aleister crowley wrote his essay berashi

st nearly accommodates my own view. that they need to do this, and that they often fail in their efforts, is itself an indication that (a) the black lodge is opposed by something else, equally as strong, and (b) they are afraid of something we might find out- about them, about their opposition, about ourselves or all three. the story of our interaction with the ufonauts begins with the qabalistic tree of life, and the chakra system of the body. according to the primal occult and frequently secret and subversive view, the manifest universe emerges from an ultimate not-thing, a consciousness or beingness beyond words or expressions sometimes referred to as the unmanifest or the secret cipher of the ufonauts 59 limitless light. this unmanifest cannot be understood in the external sense, but c

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

situated above/behind our physical world. unlike the watchtower squares, the aethyrs are positioned in serial order from number 30, tex, the lowest and most material, to number 1, lil, the highest and most spiritual. here again you must remember that "high" and "low" are not to be tallen literally, but figuratively. these aethyrs can be compared to the sephiroth and tarot paths of the qabalistic tree of life, but the only exact correspondence is the tenth aethyr, zax, which is the abyss, the location of the eleventh sephiroth, daath. the aethyrs are shown in appendix e and each is fully described in enochian magic. like the qabalistic tree of life, they serve as a powerful structure for the subtle cosmic planes and subplanes that are invisible to our physical eyes but are nonetheless real

ins forces, intelligent and non-intelligent, that are characteristic of that region. table iv is a summary of the major signposts of the thirty aethyrs. 139 140 141 142 143 144 145 146 147 148 the aethyrs and magical grades thou canst not travel on the path before thou hast become that path itself. h.p. blavatsky, the voice of the silence many magical orders have taught that each sephiroth on the tree of life corresponda to a magical grade. the ten sephiroth often structure the grades of an order. under the conditions of self-initiation, if you could raise your consciousness sufficiently to enter a sephiroth (i.e, a cosmic subplane between the most spiritual, kether, and the most material, malkuth) then you effectively attained that magical grade. the same is true in enochian magick with t

uch as a circle or triangle. the symbols of the cosmic elements are iideal to use for this purpose. step 2. assemble the appropriate magical instruments to correspond with the idea of the operation. for example, if your object is the aethyr kf r and specifically, the wheel of khr, then you will want the colors violet and blue, pperhaps an amethyst or lapis lazuli, wood from an oak, ppoplar or fig tree, and the scent of saffron. your weapon would be a sceptre, and so on. you can use crowley's liber 777 to determine exact correspondences, but you are encouraged to use your own intuition and imagination as well. the iimportant thing in this step is to make your surroundings "feel right" to you. step 3. imagine the object, deity or place that you have chosen clearly before you "see" the colors

e enochian formula of mzkzb expresses the spiritual impulse which is cyclic and yet continuous. the special aspect of this formula addresses the intoxicating effects of truth on the magician. the letters of this formula touch on a special aspect of qabalistic doctrine. the emperor (m) and the star(b) are the two extremes of this formula.crowley switched the pplaces of these two tarot paths on the tree of life tto better accord with his message. according to the formula of mzkzb, it doesn'tmatter which position they take because bzkzm is an iidenticalformula. the emperor and the star acting together encircle the impulse to create (z) which is ttemperedby experiencedjudgement (k. the sigil of mzkzb from the watchtower of earth is: 186 the formula of vovin we attained to be starry grains of g

nce the forces of duality in his life. with an understanding of this formula, you can enter the city of the pyramids without becoming trapped there (the letter vau will assure that you not carry detachment to extremes. the sigh of vrelp from the rose (figure 6) is: the letters vau, don, graph, ur, orals are written: 190 the formula of ivitdt i pluck thee, 0 my god, like a purple plum upon a sunny tree. how thou dost melt in my mouth, thou consecrated sugar of the stars! aleister crowley, liber vii the enochian word ivitdt is pronounced ee-veetehdeh-teh. it is comprised of the first letters of the words ial-prg vaoan ial tibibp doalim telok which means "the burning flames of truth that consume sorrow, sin and death" the entire phrase adds up to 1130, the number for the sum of the names of t

GREY W G CONDENSATION OF KABBALAH

his as a regular plan they could look at, calculate with, and study in greater detail. they wanted not only a written, but a designed formula for the complete concept of conceptions. mathematicians considered the best symbol for god in the act of creation would be a simple circle around a central point, since the deity was likened to a circle with a centre everywhere 4 figure 6 the pillars on the tree figure 5 the sword or lightening flash on the tree figure 4 the abyss on the tree and a circumference nowhere. besides, the circled point had been and still is a symbol for the sun or cosmic light-life. so they set the point of the instrument which had been in the centre at the perimeter of the circle and traced another which intersected the centre of the first. they repeated this process unt

-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the full design of the tree of life elsewhere, and wonder why it is not shown here, that is because other items were considered as part of the programwherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before th

wherebyman 5 got back to god, and here we are only concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones

ods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate blocks as it were, by combinations of which all the rest of an enormous edifice can be built up out of consciousness alone. that is how cosmos was constructed by the thoughts of god. divinity combined one piece of consciousness with another in mathematical order and precision. in fact the whole tree is a mathematical calculation in itself concerning god-man relationships. being forbidden to worship any solid kind of shaped idol, the hebrew produced an energy-concept which was purely a mental arrangement of numerical values based on the decimal system. not that kabbalah is an orthodox hebrew practice at all. in fact it is regarded as heretical by most pious jews, because it implies a dist

would not suit their paternalistic attitude. however, it should not be assumed that kabbalah is entirely hebrew by any means. relating man with god by mathematics is a very ancient idea, and semitic scholars only developed their version of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites interested in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between them, became one of such headings under which vast amounts of material could be stored rather like a filing cabinet or a computer. thus in theory one only had to think hard enough at any heading or key and access could be gaine

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

neous spiritual traditions. for example, baal and astarte, the great god and goddess of the caananites, appear diabolized in the infernal hierarchy of the goetia, in the lemegeton, as the demons beelzebub and asteroth. other grimoires even include isis, the sublime mother goddess of egypt, as one of the denizens of hell. fortunately, however, the hierarchies of forces attributed to the qabalistic tree of life by the hermetic order of the golden dawn provide a perfect vehicle for magical evocation. these hierarchies descend through all four of the qabalistic worlds and onward into the realm of the averse forces. unto aziluth, the highest of the four qabalistic worlds corresponds a divine name attributed unto each sephirothic, zodiacal, planetary, and elemental force. likewise, unto briah, t

tal force. likewise, unto briah, the next descending world, corresponds the name of an archangel, and unto yetzirah, the name of an angel or choir of angels presiding over each of the forces. unto assiah, the lowest qabalistic world corresponds a name for the sphere of the operation of each force, and in the infernal realm beyond assiah corresponds the name of an averse force. thus we find in the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowl

forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the co

he divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is the magic sword, and the primary magical task of the adeptus major is the confrontation with the averse forces. before advancing to the compassion and love of chesed, the adept must first fully integrate the strength of gevurah by reworking the forces of the tree of life, sephirah by sephirah through gevurah in the 6=5 subgrades of adeptus major. the major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the s

, and angels are forces of light. they exist in the light of consciousness. the averse forces, qlippoth, spirits, and demons are unconscious forces, which exist in the dark realm beyond our conscious awareness. indeed, the demons are but the "shadows of the gods" a lotus flower opens gracefully in the light, but its root grows in the dark slime beneath the water. each of the forces attributed the tree of life may be likened to a lotus flower. the divine names, archangels, angels, and spheres corresponding to each force are like the petals of the lotus, bathing in the light of consciousness. the corresponding qlippoth, spirits, and demons are the root of the lotus growing in the dark slime. the gods, archangels, and angels are rational or conscious forces. the averse forces comprise the dar

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

the yule-boar and yule-bread, the easter pancake, easter sword, easter fire and easter dance could not be separated. as faithfully were perpetuated the name and in many cases the observances of midsummer. new christian feasts, especially of saints, seem purposely as well as accidentally to have been made to fall on heathen holidays. churches often rose precisely where a heathen god or his sacred tree had been pulled down, and the people trod their old paths to the accustomed site: sometimes the very walls of the heathen temple became those of the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re

ting of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newborn babe with water (vatni ansa p. 592, dicare p. 108, line 5) closely resembled christian baptism, the sign of the hammer that of the cross, and the ei-ection of tree-crosses the irmensuls and world-trees of paganism. still more significant must appear that passage where voluspa and the bible coincide (p. 811; in the far later solar-lio-s traces of christian teaching are discernible. in a conflux of so many elements it could not but happen, even where the mental conceptions and views of a simple populace unable to do without myths had felt the full force o

s not left out. in the norw. preface. xli tale no. 21, the saviom, after he lias far surpassed liis host ia feats of skill, yet places three wishes at his disposal, the very same that were allowed the smith of jilterbok: compare also kinderm. no. 147, the netherl. story of smeke in wolps wodana p. 54 secj, and h. sachs iv. 3, 70. but in kinderm. 82, though the player, like the smith, asks for the tree from which one cannot get down, the main point with him is the dice, and the bestowal of them cannot but remind us of wuotan the inventor of dice (p. 150. 1007, and again of mercury. in h. sachs ii. 4, 114 it is only peter that bestows the wishing-die on a landsknecht at work in the garden. but the fabliau st. pierre et le jongleur (meon 3, 282) relates how the juggler fared after death in he

bundled out of the churches. but if our heathen gods were imagined sitting on mountains and in sacred groves, then our medieval churches soaring skyward as lofty trees, whose sublime effect is unapproached by any greek pediments and pillars, may fairly be referable to that old peeface. 11 german way of thiuking. irmansul and yggdrasill were sacred trees, rearing their heads into the breezes: the tree is the steed (drasill, the snorter) on which wviotan, the bodeful thrill of nature, stormfully careers: yggr signifies shudder, thrill of terror (p. 120, and suppl. by the old. german forest-worship i also explain the small number of the priests, who only begin to multiply in temples entrusted to their charge. of all forms of belief, the monotheistic is at once the most agreeable to reason an

wisted the end round an oak that was near, and the hunter tugged in vain' haven't you tied your end to the oak' asked wod, coming down' n'o' replied the peasant, mook, i am holding it in my hands' then you'll be mine up in the clouds' cried the hunter as he swung himself aloft. the man in a hurry knotted the chain round the oak again, and wod could not manage it' you must have passed it round the tree' said wod, plunging down' no' answered the peasant, who had deftly disengaged it' here i have got it in my hands' were you heavier than lead, you must up into the clouds with me' he rushed up as quick as lightning, but the peasant managed as before. the dogs yelled, the waggons rumbled, and the horses neighed overhead; the tree crackled to the roots, and seemed to twist round. the man's heart

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

e.1 with this walking apparatus and this swiftness there is associated now and then some animal s form and name: heinze, heinzelmann, polterkater, katermann, boot-cat, squirrel; their shuffling and bustling about the house is paralleled by the nightly turbulence of obstreperous cats.2 they like to live in the stable, barn or cellar of the person whose society they have chosen, sometimes even in a tree that stands near the house (swed. bo-tra, dwelling-tree. you must not break a bough off such a tree, or the offended goblin will make his escape, and all the luck of the house go with him; moreover, he cannot abide any chopping in the yard or spinning on a thursday evening (superst. swed. no. 110. 3 in household occupations they shew themselves friendly and furthersome, particularly in the ki

m. celt. 4, 240, and a trollaskeid (curriculum gigantum) in laxd. saga 66. 2 witches and fays often assume the shape of a cat, and the cat is a creature peculiarly open to suspicions of witchcraft. 3 wilse, ubi supra, entirely agrees: tomtegubben skal have sin til hold unde gamle trder ved stuehuset (boetrder, og derfor har man ej tordet falde disse gandske. to this connexion of home-sprites with tree-worship we shall have to return further on. 510 wights and elves. of king vollmar; but over his chamber-door it was found written, that from that time the house would be as unlucky as it had been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 16

one morning the one at hilverdingsen thought he heard his neighbour emptying his kneading-trough, all ready for baking; he sprang from his lair, snatched up his dough, and leapt over the lake. but it was no such thing, the noise he had heard was only his neighbour scratching his leg. at altehiiffen there lived hiinen, who had but one knife at their service; this they kept stuck in the trunk of a tree that stood in the middle of the village, and whoever wanted it fetched it thence, and then put it back in its place. the spot is still shown where the tree stood. these hiines, who were also called duties, were a people exceedingly scant of wit, and to them is due the proverb &lt; altehiiffen dumme dutten. as the surround ing country came more and more under cultivation, the hiinen felt n

nclusion, that the giants held together as a people, and were settled in the mountains of a country, but that they gradually gave way to the human race, which may be regarded as a nation of invaders. legend converts their stone weapons into the woodman s axe or the knife, their martial profession into the peaceable pursuit of baking bread. it was an ancient custom to stick swords or knives into a tree standing in the middle of the yard (fornald. sog. 1, 120-1; a man s strength was proved by the depth to which he drove the hatchet into a stem, ra. 97. the jumping into the blue lake savours of the fairy-tale, and comes before us in some other narratives (kinderm. 1, 343. 3, 112. but, what deserves some attention, swedish folktales make the divine foe of giants, him that hurls thunderbolts an

peculiar properties of our native giants have been most faithfully preserved; the poets make their giants far less interesting, they paint them, espe cially in subjects borrowed from romance poetry, with only the features common to all giants. harpin, a giant in the iwein, demands a knight s daughter, hangs his sons, and lays waste the land (4464. 4500: 3 when slain, he falls to the ground like a tree (5074. 4 still more vapid are the two giants intro duced at 6588 seq. even in the tristan, the description of giant urgan (15923) is not much more vivid: he levies blackmail on oxen and sheep, and when his hand is hewn off, he wants to heal 1 tevetat s second birth (keinhart cclxxxi) is a rakshasi, giantess, not a beast. 2 mightily works man s smell, and amazingly quickens my nostrils, arjuna

GRIMOIRE OF TURIEL

n herbs finely cut, a little sulphur, made into a paste with the blood of a black cat. the secret grimoire character of j3ethor lord of jupiter. perfumes sandalwood of the east, leaves of agrimony, choves, powder of henbane. beat all into a powder. make thereof a paste with foxes blood and the brains of a magpie. the secret grimoire character of ophiel lord of mercury. perfumes the seed of an ash tree, the wood of the aloe, leaves of the scullcap herb, mandrake roots, and the end of a quili, made into small balls (pihis. the secret grimoire craracter of hagith lord of venus. perfumes musk, juniper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains o

iper berries, wood of loes, dried red roses, dried leaves of elder, pulvenzed, and made into a paste with the blood of a pigeon. the secret grimoire character of och lord of the sun. perfumes grains of bhack pepper, grains of hogsbane, powder of sulphur, made into a paste with the blood of a bat, and the brains of a black cat. part the second containing invocations, conjurations, aro exorcisms of tree band of spirits the secret grimoire form of conjuring and exorcising spirits to oration lo be said when putting on the vestures. amacor, amacor, amides, theodomai, aintor, by the merits of thy angels, o lord, i with i put on the garments of righteousness, that this which i desire i may bring to perfection through the most holy adonay, whose kingdom endureth for ever and ever. amen. this on th

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

the bottom is the moon, at its right is venus, followed in turn by jupiter, saturn, mars, and mercury. at the center of the hexagram is the sun. the order of arrangement of these symbols conforms to certain kabalistic rituals. the lower end of the longest arm is divided into four sections by two diagonal lines. these sections are colored according to the four colors of malkuth of the kabalistic "tree of life" the four sets of three rays which extend outward from the center of the large cross symbolize the divine light. the letters inscribed upon each large center-ray combine into i n r i, which combination, according to the rosicrucian historian fr. wittemans, represents a latin motto meaning "mature is completely renewed by fire" the letters upon the smaller rays represent invocative nam

ience or reality which we perceived. a distinction must be made between imaging and imagination. imagination is principally the constructive process of the mind. it is the combining of mental forms to comprise a new image, something not yet outwardly experienced. imagination includes imaging, but imaging or visualization need not be a form of imagination. if, for example, we recollect in detail a tree which we have seen, we are imaging. if, on the other hand, we conceive the change or alteration of a thing or plan an enterprise, we are imagining. individuality.a separate, absolute distinctiveness. that which is real in man is an inseparable part of the great soul, the universal mind. that soul may express itself differently in one body than it would in another body. this difference makes u

HAMIL THE ROSICRUCIAN SEER

e a knife but no sheath, stuck in something coming from the girdle, it hangs from thegirdle-helooks quite white against the black boy, he's got a head of hair there's no mistake about that. it's getting plain, there's sand coming behind them, and a clump.of trees more like dried thyme, there are tents, they are very low notpeaked-theylook as though you would be obliged to crawlin-thetree,ifitis a tree, looks like a bunch of dried thyme sticking up above a tent. now there's two or three dressed like the other who are lying flat down upon their faces, there's one smoking, he is standingup-noneof them have any hair, the one standing up is dressed in ayellowand white striped dress and rather greyish blue around the bottom, they are comical looking figures. now there's one gone up to thefirst-i

HANDBOOK OF EGYPTIAN MYTHOLOGY

lead. then they threw it into a branch of the nile, which carried the chest out into the mediterranean sea. isis was away in the city of coptos, but she heard a terrible lament from the deities of the northern marshes and knew that osiris was dead. she searched egypt for the body and followed sightings of the chest all the way to byblos in the lebanon.35 there the chest had grown into a marvelous tree that the king of byblos had felled and made into a pillar in his palace. isis stayed in the palace for a while in disguise before declaring herself and demanding the pillar containing her husband s coffin. she brought the coffin back to the delta, but one night typhon found it. he tore the body into fourteen parts and scattered them throughout egypt. isis searched for the parts and buried eac

he strongest of the gods, can be shown clubbing or spearing the apophis snake. the fight between seth and apophis has sometimes been interpreted as a myth to explain thunderstorms. another myth, of which no detailed version survives, told how the great tom cat, a form of ra, deities, themes, and concepts 107 figure 22. a form of the sun god known as the great tom cat slays apophis under the ished tree at heliopolis. from a painting in a tomb at deir el-medina (courtesy of geraldine pinch) cut off the head of apophis under the sacred ished tree on the night of making war and driving off the rebels. the spirits of the dead were expected to join in the struggle against apophis, and rituals were performed in temples to ensure his defeat. in the book of overthrowing apophis, the most terrifying

adstrong and dangerous aspect of this goddess (the eye of ra) and her more amenable, protective aspect (the eye of atum. sometimes, however, the eye of ra was the sun and the eye of atum was the moon. at a later stage in mythical history, ra-atum and his warrior daughter fought a great battle against the forces of chaos. the key event was the slaughter of the chaos monster apophis under the ished tree. this was a sacred tree growing in heliopolis that was linked to the destiny of all beings. during this battle, ra-atum took the form of a cat, a mongoose, or an ichneumon, all predators that kill snakes (see figure 22. in solar mythology atum was often paired with khepri. they were complementary opposites, the setting and rising sun. in some underworld books, atum is shown as an elderly man

nu bird was the point at which time began. it was also the benu bird who would announce the end of time and the return of the world to chaos. from the pyramid texts onward, the benu bird was closely associated with the creator sun god. in heliopolis, the center of solar worship, the benu bird was said to perch on the benben stone, a kind of primitive obelisk, or in the branches of a sacred willow tree. when egyptian kings had reigned for thirty years, they asked the benu bird to renew their strength and vitality. both ra and osiris could be identified with the benu bird, an expression of the secret knowledge that these two gods were one. as a manifestation of osiris, the benu bird led the spirits of the dead through the dangers of the un- deities, themes, and concepts 117 derworld. some sp

king. queens traditionally wore headdresses in the form of a vulture. the goddesses isis and nephthys could take the form of kites, small birds of prey that also ate carrion, to watch over the body of osiris. one episode in the new kingdom story the contendings of horus and seth tells how isis tricked seth into admitting that horus was in the right. she then turned into a kite and flew up into a tree to mock seth from the safety of its branches. isis and nephthys, and other goddesses such as maat, could also be shown as winged beings. their outspread wings offered protection and shade, like those of the vulture goddess nekhbet. in her bird form, isis used her wings to fan the breath of life back into her murdered husband. the ostrich feather worn by the god shu was also associated with th

HEAVEN HELL

ers in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests therefore framed religious works in such a manner that they might be acceptable both to those who believed in the old animal-gods, tree-gods, plant-gods &c, of egypt, and those who preferred a purely solar cult, such as that of the worship of the sun-god ra. the oldest books of the dead, in fact, represent the compromise arrived at under the ivth, vth, and vith dynasties, between the priests of the old and the new religions. this being so, the religious texts of the period represent too much a patch-work belief for purposes o

he lake from later writers, and it is equally clear that his account of it represents the tradition of the existence of some hot sulphur spring or bituminous lake which existed in egypt, probably in or near one of the oases. at kharga, for example, there are several springs the waters of which reach a temperature of 97 fahrenheit. as we see in the picture (vol. ii, p. 112) a large plant, or small tree, growing before each of its inhabitants, it is evident that some kind of vegetation flourished in the neighbourhood of the lake, and the quaint costume of the gods, who, of course, typified the inhabitants of the region, suggests that they were not egyptian. the dwellers in the lake of boiling water entreat afu-ra to come to them, saying "send forth thy light upon us, o thou great god who has

HELENA BLAVATSKY NIGHTMARE TALES

g bushes under theclustering flowers of the pomegranate and the sweet bay of the mediterranean. the active songster hasbecome voiceless "its voice will resound as joyfully again tomorrow" sighs the soul-ego, as it listens to the dying buzzing ofthe insects on the verdant turf "shall ever mine" and now the flower-scented breeze hardly stirs the languid heads of the luxuriant plants. a solitarypalm-tree, growing out of the cleft of a moss-covered rock, next catches the eye of the soul-ego. its onceupright, cylindrical trunk has been twisted out of shape and half-broken by the nightly blasts of thenorth-west winds. and as it stretches wearily its drooping feathery arms, swayed to and fro in the bluepellucid air, its body trembles and threatens to break in two at the first new gust that may ar

foolishmortals have it" nightmare talesx18 "what is my future" asks despairingly of skuld, the third norn sister, the soul-ego "is it to be for everdark with tears, and bereaved of hope. no answer is received. but the dreamer feels whirled through space, and suddenly the scene changes. thesoul-ego finds itself on a, to it, long familiar spot, the royal bower, and the seat opposite the brokenpalm-tree. before it stretches, as formerly, the vast blue expanse of waters, glassing the rocks and cliffs;there, too, is the lonely palm, doomed to quick disappearance. the soft mellow voice of the incessant ripple of the light waves now assumes human speech, and reminds thesoul-ego of the vows formed more than once on that spot. and the dreamer repeats with enthusiasm thewords pronounced before "nev

was willingly submitting to.nevertheless i silently bowed consent. iii- psychic magicthe old yamabooshi lost no time. he looked at the setting sun, and finding, probably, the lordten-dzio-dai-dzio (the spirit who darts his rays) propitious for the coming ceremony, he speedily drewout a little bundle. it contained a small lacquered box, a piece of vegetable paper, made from the bark of themulberry tree, and a pen, with which he traced upon the paper a few sentences in the naiden character- apeculiar style of written language used only for religious and mystical purposes. having finished, heexhibited from under his clothes a small round mirror of steel of extraordinary brilliancy, and placing itbefore my eyes asked me to look into it. i had not only heard before of these mirrors, which are f

oroughly honourable andreliable. was it regret at having been forced by my pride to refuse the proffered precaution, or was it the fearof remorse that made me rake together, in my heart, during those evil hours, the smallest details of thesupposed insult to that same suicidal pride? remorse, as an old poet has aptly remarked "is like the heart inwhich it grows. if proud and gloomy, it is a poison-tree, that pierced to the utmost, weeps only tears of blood. perchance, it was the indefinite fear of something of that sort which caused me to remain so obdurate, and ledme to excuse, under the plea of terrible provocation, even the unprovoked insults that i had heaped upon thehead of my kind and all-forgiving friend, the priest. however, it was now too late in the day to recall thewords of offen

eexistence had been one long day of dreams, of melody and sunlight, and he had never felt any otheraspirations. how useless, but oh, how glorious those dreams! how vivid! and why should he desire any better fate? washe not all that he wanted to be, transformed in a second of thought into one or another hero; from orpheus,who held all nature breathless, to the urchin who piped away under the plane tree to the naiads of calirrhoe'scrystal fountain? did not the swift-footed nymphs frolic at his beck and call to the sound of the magic fluteof the arcadian shepherd- who was himself? behold, the goddess of love and beauty herself descendingfrom on high, attracted by the sweet-voiced notes of his violin. yet there came a time when he preferredsyrinx to aphrodite- not as the fair nymph pursued by

HELENA BLAVATSKY THE KEY TO THEOSOPHY

nder their guidance for years, and devoted their whole lives to their service. then, in turn, these can give out the knowledge so imparted to others, who had no such opportunity. a portion of the true sciences is better than a mass of undigested and misunderstood learning. an ounce of gold is worth a ton of dust. q. but how is one to know whether the ounce is real gold or only a counterfeit? a. a tree is known by its fruit, a system by its results. when our opponents are able to prove to us that any solitary student of occultism throughout the ages has become a saintly adept like ammonius saccas, or even a plotinus, or a theurgist like iamblichus, or achieved feats such as are claimed to have been done by st. germain, without any master to guide him, and all this without being a medium, a

ess sunlight of eternal truth. and this will be theosophia. q. your claim is, then, that all the great religions are derived from theosophy, and that it is by assimilating it that the world will be finally saved from the curse of its great illusions and errors? a. precisely so. and we add that our theosophical society is the humble seed which, if watered and left to live, will finally produce the tree of knowledge of good and evil which is grafted on the tree of life eternal. for it is only by studying the various great religions and philosophies of humanity, by comparing them dispassionately and with an unbiased mind, that men can hope to arrive at the truth. it is especially by finding out and noting their various points of agreement that we may achieve this result. for no sooner do we a

hen you have to answer to the name of atheists. a. not necessarily so. the term pantheism is again one of the many abused terms, whose real and primitive meaning has been distorted by blind prejudice and a one-sided view of it. if you accept the christian etymology of this compound word, and form it of pan "all" and theos "god" and then imagine and teach that this means that every stone and every tree in nature is a god or the one god, then, of course, you will be right, and make of pantheists fetish-worshippers, in addition to their legitimate name. but you will hardly be as successful if you etymologize the word pantheism esoterically, and as we do. q. what is, then, your definition of it? a. let me ask you a question in my turn. what do you understand by pan, or nature? q. nature is, i

natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to call the visible sky or heaven, god's throne, and our earth of mud his footstool. our deity is neither in a paradise, nor in a particular tree, building, or mountain: it is everywhere, in every atom of the visible as of the invisible cosmos, in, over, and around every invisible atom and divisible molecule; for it is the mysterious power of evolution and involution, the omnipresent, omnipotent, and even omniscient creative potentiality. q. stop! omniscience is the prerogative of something that thinks, and you deny to your absolutenes

nt and separate from him who prays, of course everything is, and must be possible to "a mighty god" but, then, where's the merit, or justice either, of such a conquest? why should the pseudo-conqueror be rewarded for something done which has cost him only prayers? would you, even a simple mortal man, pay your laborer a full day's wage if you did most of his work for him, he sitting under an apple tree, and praying to you to do so, all the while? this idea of passing one's whole life in moral idleness, and having one's hardest work and duty done by another-whether god or man-is most revolting to us, as it is most degrading to human dignity. q. perhaps so, yet it is the idea of trusting in a personal savior to help and strengthen in the battle of life, which is the fundamental idea of modern

HINE PHIL ASPECTS OF EVOCATION

visualise an object so that other people can see it too. naturally i said nothing to deny or confirm this. of course, this is the sort of rumour one likes to hear about one.s organisation. but if you want people to think this sort of thing, you also have to be prepared to accept the people who accuse you of being closet christians or not eating babies or whatever. its. a sort of dayside/ backside tree of life metaphor, i guess. particularly as if you continually deny anything that.s even a bit dodgy, people will suss out that you.re talking through your backside. a few years ago, at the oxford thelemic symposium, a delegation from the temple of set did a presentation on how nice they really all were. their spokesperson mentioned some of the rumours circulating- animal sacrifices, rent boys

HINE P OVEN READY CHAOS

ook liber khaos/ the psychonomnicon, there appears to be much scope for new growths and experimentation within its loose structure. having reviewed the development of chaos magic, we can now turn to looking at its principles in greater depth. 14 phil hine principles of chaos magick whilst magical systems usually base themselves around a model or map of the spiritual/physical universe, such as the tree of life (which can sometimes described as a cosmic filofax, chaos magick is based on a very few core principles which generally underlie its approach to magick (they are not universal axioms however, so feel free to swap em around. 1. the avoidance of dogmatism. chaos magicians strive to avoid falling into dogmatism (unless expressing dogmatism is part of a temporary belief system they have e

at one, and like, nothing noticed- 18 phil hine at least nothing nasty appeared out of the woodwork- yet. metasystems there is a great tendency nowadays for people to try and create metasystems- that is, systems into which can be slotted anything and everything, and will explain, given time, everything worth explaining. so we see attempts to meld runes with tarot, put virtually anything on to the tree of life, and much theorising/woffle (delete as appropriate. there s nothing wrong with this- again, its often a useful exercise. it can also be fun, especially if you come up with a plausible explanation for something which is based on made-up or dodgy facts, and loads of people go hey wow, that s really amazing (a few years ago an occult author released a version of lovecraft s necronomicon

go. maddening isn t it? but sigilisation often seems to work like that. 35 oven-ready chaos belief- a key to magick one aspect of chaos magick that seems to upset some people is the chaos magician s (or chaoist, if you like) occasional fondness for working with images culled from non-historical sources, such as invoking h.p lovecraft s cthulhu mythos beings, mapping the rocky horror show onto the tree of life, slamming through the astral void in an x-wing fighter, and channeling communications from gods that didn t exist five minutes ago. so you might see why using this sort of thing as a basis for serious magical work raises one or two eyebrows in some quarters. isn t after all, the lovecraft stuff fiction? what about linking in with inner planes contacts, traditions, etc- surely you can

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

re to try it. do you know of clef absolute de la science occulte le tarot des bohemiens ie plus ancien livre du monde a l'usage exclusive des inities par papus paris georges carre editeur 58 rue st andre-des-arts 1889 9 fr. i have just got it, but have not yet read it. it seems to be worth having' i the theory that the twenty-two tarot trumps corresponded to the twenty-two paths of the qabalistic tree of life was first propos d by eliphas levi and was therefore a recent, not to say synthetic, proposition. papus (i.e, dr gerard encausse, 18 5-191) le .tarot des bohemiens (1889) was the first popular treatise which mcluded the letters 55 56 thealchemist of the golden dawn h.p.b.'s incense' i forgot to mention it to you. he is a very good sort of man. 1 probably charles johnston, of dublin, w

HP LOVECRAFT A DARK LORE

n with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging nooses of spanish moss beset them, and now and then a pile of dank stones or fragment of a rotting wall intensified by its hint of morbid habitation a depression which every malformed tree and every fungous islet combined to create. at length the squatter settlement, a miserable huddle of huts, hove in sight; and hysterical dwellers ran out to cluster around the group of bobbing lanterns. the muffled beat of tom-toms was now faintly audible far, far ahead; and a curdling shriek came at infrequent intervals when the wind shifted. a reddish glare, too, seemed to filter through pa

ontinued to be reported from year to year, and still form a puzzle to geologists and physiographers. other traditions tell of foul odours near the hill-crowning circles of stone pillars, and of rushing airy presences to be heard faintly at certain hours from stated points at the bottom of the great ravines; while still others try to explain the devil's hop yard- a bleak, blasted hillside where no tree, shrub, or grass-blade will grow. then, too, the natives are mortally afraid of the numerous whippoorwills which grow vocal on warm nights. it is vowed that the birds are psychopomps lying in wait for the souls of the dying, and that they time their eerie cries in unison with the sufferer's struggling breath. if they can catch the fleeing soul when it leaves the body, they instantly flutter a

ther rooms some rubbish which had once been furniture. it lay on the second story, on the southeast corner of the house, and had an immense east window and narrow south window, both devoid of panes or shutters. opposite the large window was an enormous dutch fireplace with scriptural tiles representing the prodigal son, and opposite the narrow window was a spacious bed built into the wall. as the tree-muffled thunder grew louder, i arranged my plan's details. first i fastened side by side to the ledge of the large window three rope ladders which i had brought with me. i knew they reached a suitable spot on the grass outside, for i had tested them. then the three of us dragged from another room a wide four-poster bedstead, crowding it laterally against the window. having strewn it with fir

-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited while he leaned out and tried to fathom nature's pandemonium. gradually a calming of the wind and dispersal of the unusual darkness told of the storm's

lised the horror i had been through. but when two days later the squatters told me what the red glare meant, i felt more horror than that which the mould-burrow and the claw and eyes had given; more horror because of the overwhelming implications. in a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above ground, and a nameless thing had dropped from an overhanging tree into a weak-roofed cabin. it had done a deed, but the squatters had fired the cabin in frenzy before it could escape. it had been doing that deed at the very moment the earth caved in on the thing with the claw and eyes. iv. the horror in the eyes vol. 3, no. 3 (april 1923, p. 35-42. there can be nothing normal in the mind of one who, knowing what i knew of the horrors of tempest mountain, wo

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

all directions and had a fresh, slightly moving air which suggested its membership in an extensive subterranean system. its roof and floor were abundantly equipped with large stalactites and stalagmites, some of which met in columnar form: but important above all else was the vast deposit of shells and bones, which in places nearly choked the passage. washed down from unknown jungles of mesozoic tree ferns and fungi, and forests of tertiary cycads, fan palms, and primitive angiosperms, this osseous medley contained representatives of more cretaceous, eocene, and other animal species than the greatest paleontologist could have counted or classified in a year. mollusks, crustacean armor, fishes, amphibians, reptiles, birds, and early mammals- great and small, known and unknown. no wonder ge

one that we would not have done in their place? god, what intelligence and persistence! what a facing of the incredible, just as those carven kinsmen and forbears had faced things only a little less incredible! radiates, vegetables, monstrosities, star spawn- whatever they had been, they were men! they had crossed the icy peaks on whose templed slopes they had once worshipped and roamed among the tree ferns. they had found their dead city brooding under its curse, and had read its carven latter days as we had done. they had tried to reach their living fellows in fabled depths of blackness they had never seen- and what had they found? all this flashed in unison through the thoughts of danforth and me as we looked from those headless, slime-coated shapes to the loathsome palimpsest sculpture

HP LOVECRAFT BEYOND THE WALL OF SLEEP

managed to survive, and that his removal in one way or another would be necessary. then had followed an armed searching-party, whose purpose (whatever it may have been originally) became that of a sheriff's posse after one of the seldom popular state troopers had by accident observed, then questioned, and finally joined the seekers. on the third day slater was found unconscious in the hollow of a tree, and taken to the nearest jail, where alienists from albany examined him as soon as his senses returned. to them he told a simple story. he had, he said, gone to sleep one afternoon about sundown after drinking much liquor. he had awakened to find himself standing bloody-handed in the snow before his cabin, the mangled corpse of his neighbor peter slader at his feet. horrified, he had taken t

HP LOVECRAFT THE CALL OF CTHULHU

with the shivering squatter as a guide. at the end of the passable road they alighted, and for miles splashed on in silence through the terrible cypress woods where day never came. ugly roots and malignant hanging nooses of spanish moss beset them, and now and then a pile of dank stones or fragments of a rotting wall intensified by its hint of morbid habitation a depression which every malformed tree and every fungous islet combined to create. at length the squatter settlement, a miserable huddle of huts, hove in sight; and hysterical dwellers ran out to cluster around the group of bobbing lanterns. the muffled beat of tom-toms was now faintly audible far, far ahead; and a curdling shriek came at infrequent intervals when the wind shifted. a reddish glare, too, seemed to filter through th

HP LOVECRAFT THE CRAWLING CHAOS

it again, and often wonder. after this last look i strode ahead and surveyed the inland panorama before me. the path, as i have intimated, ran along the right-hand shore as one went inland. ahead and to the left i now viewed a magnificent valley comprising thousands of acres, and covered with a swaying growth of tropical grass higher than my head. almost at the limit of vision was a colossal palm tree which seemed to fascinate and beckon me. by this time wonder and escape from the imperilled peninsula had largely dissipated my fear, but as i paused and sank fatigued to the path, idiy digging with my hands into the warm, whitish-golden sand, a new and acute sense of danger seized me. some terror in the swishing tall grass seemed added to that of the diabolically pounding sea, and i started

bered that the tale was by rudyard kipling; nor did the grotesqueness of deeming him an ancient author occur to me; i wished for the volume containing this story, and had almost started back toward the doomed cottage to procure it when my better sense and the lure of the palm prevented me. whether or not i could have resisted the backward beckoning without the counter-fascination of the vast palm tree, i do not know. this attraction was now dominant, and i left the path and crawled on hands and knees down the valley s slope despite my fear of the grass and of the serpents it might contain. i resolved to fight for life and reason as long as possible against all menaces of sea or land, though i sometimes feared defeat as the maddening swish of the uncanny grasses joined the still audible and

inst all menaces of sea or land, though i sometimes feared defeat as the maddening swish of the uncanny grasses joined the still audible and irritating pounding of the distant breakers. i would frequently pause and put my hands to my ears for relief, but could never quite shut out the detestable sound. it was, as it seemed to me, only after ages that i finally dragged myself to the beckoning palm tree and lay quiet beneath its protecting shade. there now ensued a series of incidents which transported me to the opposite extremes of ecstasy and horror; incidents which i tremble to recall and dare not seek to interpret. no sooner had i crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as i never beheld before. though ragged

emes of ecstasy and horror; incidents which i tremble to recall and dare not seek to interpret. no sooner had i crawled beneath the overhanging foliage of the palm, than there dropped from its branches a young child of such beauty as i never beheld before. though ragged and dusty, this being bore the features of a faun or demigod, and seemed almost to diffuse a radiance in the dense shadow of the tree. it smiled and extended its hand, but before i could arise and speak i heard in the upper air the exquisite melody of singing; notes high and low blent with a sublime and ethereal harmoniousness. the sun had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the end. they have c

had by this time sunk below the horizon, and in the twilight i saw an aureole of lambent light encircled the child s head. then in a tone of silver it addressed me: it is the end. they have come down through the gloaming from the stars. now all is over, and beyond the arinurian streams we shall dwell blissfully in teloe. as the child spoke, i beheld a soft radiance through the leaves of the palm tree, and rising, greeted a pair whom i knew to be the chief singers among those i had heard. a god and goddess they must have been, for such beauty is not mortal; and they took my hands, saying, come, child, you have heard the voices, and all is well. in teloe beyond the milky way and the arinurian streams are cities all of amber and chalcedony. and upon their domes of many facets glisten the ima

HP LOVECRAFT THE LURKING FEAR

her rooms some rubbish which had once been furniture. it lay on the second story, on the southeast corner of the house, and had an immense east window and narrow south window, both devoid of panes or shutters. opposite the large window was 'an enormous dutch fireplace with scriptural tiles representing the prodigal son, and opposite the narrow window was a spacious bed built into the wall. as the tree-muffled thunder grew louder, i arranged my plan's details. first i fastened side by side to the ledge of the large window three rope ladders which i had' brought with me. i knew they reached a suitable spot on the grass outside, for i had tested them. then the three of us dragged from another room a wide four-poster bedstead, crowding it laterally against the window. having strewn it with fir

-reaching tentacles did it prey? or did it know that i was the leader, and saved me for a fate worse than that of my companions? in the midst of these reflections, as if dramatically arranged to intensify them, there fell nearby a terrific bolt of lightning followed by the sound of sliding earth. at the same time the wolfish wind rose to demoniac crescendos of ululation. we were sure that the one tree on maple hill had been struck again, and munroe rose from his box and went to the tiny window to ascertain the damage. when he took down the shutter the wind, and rain howled deafeningly in, so that i could not hear what he said; but i waited while he leaned out and tried to fathom nature's pandemonium. gradually a calming of the wind and dispersal of the unusual darkness told of the storm's

lised the horror i had been through. but when two days later the squatters told me what the red glare meant, i felt more horror than that which the mould-burrow and the claw and eyes had given; more horror because of the overwhelming implications. in a hamlet twenty miles away an orgy of fear had followed the bolt which brought me above ground, and a nameless thing had dropped from an overhanging tree into a weak-roofed cabin. it had done a deed, but the squatters had fired the cabin in frenzy before it could escape. it had been doing that deed at the very moment the earth caved in on the thing with the claw and eyes. iv. the horror in the eyes there can be nothing normal in the mind of one who, knowing what i knew of the horrors of tempest mountain, would seek alone for the fear that lurk

he thing had had only one victim; but in this i judged them inaccurate, since besides the complete skull of a human being, there was another bony fragment which seemed certainly to have belonged to a human skull at some time. though the rapid drop of the monster had been seen, no one could say just what the creature was like; those who had glimpsed it called it simply a devil. examining the great tree where it had lurked, i could discern no distinctive marks. i tried to find some trail into the black forest, but on this occasion could not stand the sight of those morbidly large boles, or of those vast serpent-like roots that twisted so malevolently before they sank into the earth. my next step was to reexamine with microscopic care the deserted hamlet where death had come most abundantly

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

f new hampshire. possibly, many suggested, she was the natural daughter of some marsh of prominence- she certainly had the true marsh eyes. most of the puzzling was done after her early death, which took place at the birth of my grandmother- her only child. having formed some disagreeable impressions connected with the name of marsh, i did not welcome the news that it belonged on my own ancestral tree; nor was i pleased by mr. peabody's suggestion that i had the true marsh eyes myself. however, i was grateful for data which i knew would prove valuable; and took copious notes and lists of book references regarding the well- documented orne family. i went directly home to toledo from boston, and later spent a month at maumee recuperating from my ordeal. in september i entered oberlin for my

HP LOVECRAFT THE TREE

part of my story. a week ago he burst open the lock which chains the door of the tomb perpetually ajar, and descended with a lantern into the murky depths. on a slab in an alcove he found an old but empty coffin whose tarnished plate bears the single word: jervas. in that coffin and in that vault they have promised me i shall be buried. 1998-1999 william johns last modified: 12/18/1999 18:455:the tree by h.p. lovecraft 1920 on a verdant slope of mount maenalus, in arcadia, there stands an olive grove about the ruins of a villa. close by is a tomb, once beautiful with the sublimest sculptures, but now fallen into as great decay as the house. at one end of that tomb, its curious roots displacing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repel

cing the time-stained blocks of panhellic marble, grows an unnaturally large olive tree of oddly repellent shape; so like to some grotesque man, or death-distorted body of a man, that the country folk fear to pass it at night when the moon shines faintly through the crooked boughs. mount maenalus is a chosen haunt of dreaded pan, whose queer companions are many, and simple swains believe that the tree must have some hideous kinship to these weird panisci; but an old bee-keeper who lives in the neighboring cottage told me a different story. many years ago, when the hillside villa was new and resplendent, there dwelt within it the two sculptors kalos and musides. from lydia to neapolis the beauty of their work was praised, and none dared say that the one excelled the other in skill. the herm

musides' grief gave place to resignation, he labored with diligence upon his figure of tyche. all honour was now his, since the tyrant of syracuse would have the work of none save him or kalos. his task proved a vent for his emotion and he toiled more steadily each day, shunning the gaieties he once had relished. meanwhile his evenings were spent beside the tomb of his friend, where a young olive tree had sprung up near the sleeper's head. so swift was the growth of this tree, and so strange was its form, that all who beheld it exclaimed in surprise; and musides seemed at once fascinated and repelled. three years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by th

e years after the death of kalos, musides despatched a messenger to the tyrant, and it was whispered in the agora at tegea that the mighty statue was finished. by this time the tree by the tomb had attained amazing proportions, exceeding all other trees of its kind, and sending out a singularly heavy branch above the apartment in which musides labored. as many visitors came to view the prodigious tree, as to admire the art of the sculptor, so that musides was seldom alone. but he did not mind his multitude of guests; indeed, he seemed to dread being alone now that his absorbing work was done. the bleak mountain wind, sighing through the olive grove and the tomb-tree, had an uncanny way of forming vaguely articulate sounds. the sky was dark on the evening that the tyrant's emissaries came t

y in the town. they talked of their illustrious tyrant, and of the splendour of his capital and exulted in the glory of the statue which musides had wrought for him. and then the men of tegea spoke of the goodness of musides, and of his heavy grief for his friend and how not even the coming laurels of art could console him in the absence of kalos, who might have worn those laurels instead. of the tree which grew by the tomb, near the head of kalos, they also spoke. the wind shrieked more horribly, and both the syracusans and the arcadians prayed to aiolos. in the sunshine of the morning the proxenoi led the tyrant's messengers up the slope to the abode of the sculptor, but the night wind had done strange things. slaves' cries ascended from a scene of desolation, and no more amidst the oliv

HP LOVECRAFT THE UNNAMABLE

willow in the cemetery, whose trunk had nearly engulfed an ancient, illegible slab, i had made a fantastic remark about the spectral and unmentionable nourishment which the colossal roots must be sucking from that hoary, charnel earth; when my friend chided me for such nonsense and told me that since no interments had occurred there for over a century, nothing could possibly exist to nourish the tree in other than an ordinary manner, besides, he added, my constant talk about "unnamable" and "unmentionable" things was a very puerile device, quite in keeping with my lowly standing as an author. i was too fond of ending my stories with, sights or sounds which paralyzed my heroes' faculties and left them without courage, words, or associations to tell what they had experienced. we know things

HP LOVECRAFT THE WHITE SHIP

beckoned now spoke a welcome to me in a soft language i seemed to know well, and the hours were filled with soft songs of the oarsmen as we glided away into a mysterious south, golden with the glow of that full, mellow moon. and when the day dawned, rosy and effulgent, i beheld the green shore of far lands, bright and beautiful, and to me unknown. up from the sea rose lordly terraces of verdure, tree-studded, and shewing here and there the gleaming white roofs and colonnades of strange temples. as we drew nearer the green shore the bearded man told me of that land, the land of zar, where dwell all the dreams and thoughts of beauty that come to men once and then are forgotten. and when i looked upon the terraces again i saw that what he said was true, for among the sights before me were ma

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ges with astounding vitality because man's need to coerce destiny and subdue the fear within has never subsided. the art of enchantment attempts to deceive, cajole, and otherwise disturb natural inclinations. children, politicians, actors and women in love have much in common with sorcerers who, with bits of colours, attitudes and words, weave spells. lovers draw or carve a circle or a heart on a tree or wall and put their initials inside, and this is supposed to have all magical effect of uniting them. they are trying to influence their destiny. new brooms are brought into new homes by people with the idea that they won't be bringing the dirt and problems of the old house into a new one. hanging bright strips of ribbon in your window is supposed to attract friendly spirits into your home

INFERNAL UNION

lso known as asmodeus or ashmodei, the yezidi archangel ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apocalypse, and in thelema, he is the beast and the mate of babalon. in the kabbala, samael is the prince of the qlippoth, the inverse side of the tree of life and mate of lilith the queen of the qlippoth (lilith and babalon being the same. he is the infernal sun(night and fire) and she is the moon. samael is the source of all demonic energy. his title samael the black refers to his sinister nature and is connected to the sinister nature of nature itself. though it would be a mystery to some, he like shaitan is so intimately involved in natu

INITIATION INTO HERMETICS

ena such as lightning, thunder, and rain by means of the elements. all these forces that strike the layman as wondrous manifestations go without saying for the magician, and it is entirely up to him whether he likes to specialize in the line of phenomena or prefers to continue with his magical development. it is also a well known fact to him that the oriental fakirs accomplish their genuine mango-tree miracle, growing from seed to fruit within an hour, only by mastering the elements. besides, the learner has the possibility of controlling the material condensation of an element physically by throwing the condensed form of an element into a glass of clean- or even better, sterilized water and repeating this action several times. with fire the taste of the water will appear sort of acidulous

e extremely strong accumulations of power or perform tasks that are destined to produce not only a mental or astral influence but also a material one as well, for example creating elementaries, animation of paintings and other materialization phenomena, we use the compound fluid condenser consisting of the following herb extracts: archangelica officinalis (angelica, salvia officinalis (sage, line-tree flowers, cucumber skin, melon seed, acacia blossoms or leaves, chamomile flowers, lily flowers, leaves or roots, cinnamon flowers or bark, leaves of urtica dioica (nettle, leaves of mentha piperita (peppermint, poplar leaves, leaves or flowers of viola odorata (sweet violet, osier leaves or bark, green or dry tobacco. three kinds of preparation are important to know. the first and most simple

visit other spheres. he will manage this in the same manner by ascending straight as a dart from the earth, concentrating on the sphere his wishes to visit, and according to his will, being attracted by the sphere. as there does not exist any perception of time and space for his spirit, he can visit any sphere instantly, either alone or in the company of his leader. according to the quabbalistic tree of life, he will reach in turns, first the sphere of the moon, next the one of mercury, then that of venus, of the sun, mars, jupiter and finally the sphere of saturn. on all spheres he will meet the organisms living there, and he will learn to know all about their laws and secrets. if the magician has gone so far as to be able to visit the universe, that is the spheric planetary system of th

fire element, so that they can quickly dry wet sheets wrapped on their bodies in the middle of winter. this experiment is known as tumo in tibet. any kind of combustible material can be ignited with the outward-projected fire element. the bible describes similar occurrences where stakes soaked with water were set on fire by means of the fire element. there is no doubt that a plant, for example a tree, can be made to die through the projection of the fire element. did not our lord jesus christ make the leaves of a fig tree dry up to demonstrate his power? he considered the same law, performing the projection with the help of a magic word quabbalah that indirectly caused the fire element to carry out his command. backed by the universal laws respecting the mastery of the elements, the perfe

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

he covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-acre. hail to the thrice-great wanderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be conducted when the sun is at it

IRISH WITCHCRAFT AND DEMONOLOGY

id dwell who does pretend to conjure witches. auld barbara goats, or lucky bell, ye'll no lang to come through her clutches, a waeful trick this wife did play on simple sawney, our poor tailor. she's mittimiss'd the other day to lie in limbo with the jailor. this simple sawney had a cow, was aye as sleekit as an otter; it happened for a month or two aye when they churn'd they got nae butter, rown-tree tied in the cow's tail, and vervain glean'd about the ditches; these freets and charms did not prevail, they could not banish the auld witches. the neighbour wives a' gathered in in number near about a dozen; elspie dough, and mary linn, an' kate m'cart, the tailor's cousin. p. 229 aye they churn'd and aye they swat, their aprons loos'd, and coost their mutches but yet nae butter they could g

ISIS UNVEILED

gnised as the' prince of darkness' who aims at our souls. if modem 'spirits' are devils at all, as preached by the clergy, then they can only be those "poor" or "stupid devils" whom max muller describes as appearing so often in the german and n w^ian tales. notwithstanding this, the clergy fear above all to be forced to rehn- qui^ this bold on humanity. they are not willing to let us judge of the tree by its fruits, for that might sometimes force them into dangerous di- lemmas. they refuse ukewise to admit, with unprejudiced people, that the phenomena of spiritualism have unquestionably spiritualized and re- cliumed from evil courses many an indomitable atheist and skeptic. but, as they confess themselves, what is the use of a pope, if there be no devil? and so rome sends her ablest advoca

on the pages of history. digitizecoy google 54 isb unveiled codqiming sword of the islam prophet ia a direct consequence of the bloody riots and fights among christians. it was the intestine war between the nestorians and cyrilians that engendered lalamism; and it is in the convent of basra that the prolific seed was first sown by bahira, the nestorian monk. freely watered by rivers of blood, the tree of mecca has grown till we find it in the present century over- shadowing nearly two hundred millions of people. the recent bulgarian atrocnties are but the natural outgrowth of the triumph of cyril and the mariolaters. the cruel, crafty politidan, the plotting monk, glorified by ecclesias- tical history with the aureole of a martyred saint; the despoiled philo' aophers, the neo-platonists, a

f siva at kuhama is described in kaiuua, and every buddhist mh&ra and lamasery has lis bells. we thus see that the bells used by christians come to them directly bota the buddhist tibetans and chinese. the beads and rosaries have the same origin, and have been used by buddhist monks for over 3300 jrears. the lingams in the hindfi temples are ornamented upon certain days with large berries, from a tree sacred to mahddeva, which are strung into rosaries. thetitleof'nud'isauegyptian word, and had with them the accepted meaning; the christians did not even take the trouble to translate the word nonna, the aureole of the saints was used by the antediluvian artists of babylonia whenever they desired to honor or deify a mortal's head. in a celebrated picture in moor's hindoo pantheon, en- titled

of the abyss satan, serpent, ophiomorphos "the embodiment of envy and of p unning. he is t^ union of all tliat is most base in matter, with the hate, envy, and craft of a spiritual intelligence" after that, always in spite at the perfection of man, dda-baoth created the three kingdoms of nature, the mineral, vegetable, and animal, with all evil instincts and properties. impotent to annihilate the tree di knowledge, which grows in his sphere as in every one of the planetary regions, but bent upon detaching 'man' from his spiritual protectress, dda-baoth forbade him to eat of its fruit, for fear it should reveal to man- 409. c. w. king: tkt qnottia. etc, p. 97; 2iid edit. 410. this low, ho, or jeliotali ia quite diitinct from the god of tlie mysurka, uoi betd mkred by id! the natioiu of aati

he spirit. inmiediately man rooe upon bis feet, soared in mind beyond the limits of the seven spheres, and ^orified the supreme father, him that ia above ilda-baoth. hence the latter, full of jealousy, cast down his eyes upon the lowest stratum of matter, and begot a potency in the form of a serpent, whom they [ophites] call his son. eve, obeying him as the son of god, was persuaded to eat of the tree of knowledge" it is a self-evident fact that the serpent of the genesis, who appears suddenly and without any preliminary introduction, must have been the antitype of the persian arch-devs, whose head is askmog, the "two- footed serpent of lies" if the bii -serpent had been deprived of his limbs before he had tempted woman unto sin, why should god specify as a punishment that he ^ould go "upo

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ith very few exceptions one may boldly paraphrase the remark made by garibaldi, and say that "a priest knows himself to h an impostor, unless he be a fool, or htue been tavght to lie from boyhood" digitizecoy google digilizocb, google digilizocb, google !cb, google digilizocb, google digilizocb, google digilizocb, google digilizocb, google i digilizocb, gooesby the same author the golden dawn the tree of life the middle pillar the philosopher's stone the eye in the triangle a garden of pomegranates in this series how to make and use talismans a practical guide to geomantic divination by israel regardie the aquarian press 37/38 margaret street, london, w.e first published june 1972 israel regardie 1972 contents introduction 1. the gcomantic symbols 2. method 3. the judge and two witnesses 4

ing the element earth. 2. tracing the appropriate invoking earth pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. further

JASMUHEEN THE FOOD OF GODS

ly recommended by the indian yogis as the combination of solar feeding while immersing the body in the ocean s ionic particles is very nourishing. doing surya yoga* on the beach is also very nourishing. walk regularly along the ocean shore to absorb wind prana or in high mountains and breathe deeply of the fresh sea or mountain air. hug trees particularly big strong healthy ones. connect with the tree via your heart chakra and send it love and light and ask for a mutual energy flow connection and support so that the tree can experience your experience in the world and you can feed off its strength and pranic force field. trees and all plant life are living fields of intelligence that just happen to exist within the confines of a different molecular structure than the human bio-system. they

ographic model of reality dr johannes edelmann writes: biofields are holographic energy fields and fields of consciousness. typically they are spherical and obey systemic laws. we know that holograms are characterized by the fact that they are fractals i.e. even the smallest part of them always contains the whole, although sometimes only as a potential, just like the acorn contains the entire oak tree and will eventually become an oak tree, when the time is ripe. he goes on to say: looking at holographic inner pictures will trigger the circuitry in our brain which supports our choice through neurological changes. a clear vision or goal functions like a magnet, attracting the appropriate situations and creating possibilities for them to manifest. in other words if we believe that we are god

the surrounding field in a way that was harmonious to all. so, to do this i successfully used the nature spirit bridge. step 15. the nature spirits represent a specific molecular combination of the gods of the elements and so does the bio-system of man, which is re-arranged into a different pattern in comparison to the energy fields of the devic worlds. for example, if your base field has a giant tree like mine does, we can communicate and connect into the spirit of the tree and set up a mutual support system. we can merge the field of the tree s bio-system with our own bio-system in a way that the tree can dominate and even obscure the beat of our own, and hence we can become invisible by tuning into, then being hidden in the more dominant field. being invisible is sometimes very appropri

n in the more dominant field. being invisible is sometimes very appropriate and opportune and is a great tool to use for travelers. i have long drawn nourishment during my travels from my nature spirit bridges even though i have been based in city fields, for the nature spirit bridges work with us on the etheric realms and can cross constraints of both time and matter. bridging and merging with a tree spirit for example means that we open our fields to be flooded with the devic* energy of the tree spirit whose essence is so huge in comparison to our own physical form bio-system that we can easily disappear into the tree field and become nothing more than a small leaf on one of its branches. that way it is easy for us to be overlooked when other technicians are scanning the fields. part of

gh we may be physically not invisible. before we move on i wish to elaborate a little on this by an example of an experience i had some years ago. i was once in an environment where not only was there no food nor water, but the air i was breathing was filled with toxic carbon dioxide fumes that had begun to overwhelm and poison my system. after a few days of this i managed to connect with a large tree and hooking in to its core via a beam of love from my heart and telepathic intelligence to intelligence connection, i asked the tree deva for its support to draw out the poison from my system and to release its nurturing energy as oxygen back to flood into my fields. this occurred in a mutual exchange of energy that was so rewarding that the spirit of the tree then showed me in my inner eye o

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

rge, oblong slab, with an immense iron ring fixed at one end in d 6 the rosicrucians. a socket. for half an hour the countryman essays to stir this stone in vain. at last he bethought himself of some yards of rope which he had lying near amongst his tools; and these he converted, being an ingenious, inquisitive, inventive man, into a tackle by means of which, and by passing the sling round a bent tree in line with the axis of the stone, he contrived, in the last of the light, and with much expenditure of toil, to raise it. and then, greatly to his surprise, he saw a large, deep, hollow place, buried in darkness, which, when his eyes grew accustomed a little to it, he discovered was the top-story to a stone staircase, seemingly of extraordinary depth, for he saw nothing below. the country f

ence into africa and other places. in the intensity of their minds, children were sacrificed by their parents, as being the best and dearest oblation that could be made, and the strongest arguments that nothing ought to be withheld from god. this was expiation for that sad result, the consequence of the original curse, issuing from the fatal curiosity concerning the bitter fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this th

, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considered the convicted adversary, or lucifer, lord of light that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good and beautiful, and especially the ornament of the young and inexperienced and of children, who are newest from the real, glowing countenance of deity, with the bloom of the first angelic world scarcely yet fading from off their cherub faces, gradually darkening and

seful, however, as ye be, in that upholstery warehouse of nature to which bodies and their make be referred by the materialists as the godless origin of everything. touch at its heart, ye dissectors of fibres and of valves; of sinews and of leaves (hands, perchance; of the vein-work, of the muscles, as bark-integument; of the trunk! split and pare, as with steel tools and wedge, this portent this tree (human though it be, round which ye cluster to examine, about which ye gather, with your persuasions, to wind into the innermost secret of. cyclops one-eyed and savage-break into meaning this portent, man, on your science-wheels! note the goings of the fire, as he creepeth, serpentineth, riseth, slinketh, broadeneth. note him reddening, glowing, whitening. tremble at his face, dilating; at th

reens, are the the irish harp. 181 colour-rulers in the emblazonry of the emerald isle. the presiding deity of the land of ierna, or of ireland, is the mythic woman born out of the fecundity of nature, or out of the great deep. this is the genius (with certain sinister, terrible aspects, marked out grandly in the oldforms) who is impaled or crucified in its real, hidden meaning-upon the stock, or tree of life, indicated by the irish harp. her hair, in the moment of agony, streams daphne-like, as when about to be transformed into the tree, behind her in the wind, and twines, in the mortal, mythical stress, into the seven strings of the magic irish harp, whose music is the music of the spheres, or of the rosicrucian, assumed penitential, visible world. these seven strings stand for the seven

JESSUP MK THE CASE FOR THE UFO

ongitude on the earth's' surface. declination is the distance north or south of the celestial equator, and corresponds to latitude on the earth's surface. it really is not complicated. we will better understand harrison's observation if we realize that an object hovering directly overhead will move among the stars at a rate of one minute of ra in one minute of time. imagine yourself lying under a tree at night looking upward at the stars. as the earth turns on it axis the twigs above you move slowly eastward across the stars at exactly one minute of ra per minute of time. harrison's object was moving approximately three times that quickly. these figures of harrison's are the very thing for which ufo protagonists have been praying. they are the scientific pay-off! three minutes of ra per on

K AMBER THE BASICS OF MAGICK

n 1. clairsentience 2. clairvoyance 3. clairaudience 4. precognition 5. telepathy 6. telempathy 7. psychometry 8. telekinesis 9. teleportation m. sympathetic magic (poppets and such) n. runes o. mediumship, necromancy, and spirit guides p. philtres and poteins q. cleansing, purification, protection and blessing; esxorcism; ligature, binding r. power animals, totems and familiars; shapeshifting s. tree magick t. dreamcraft u. ritual tool magick v. invocation, evocation and going into aspect w. symbols, sigils and images; tattvic symbols; numerology x. conjuration or summoning; banishing or exorcism y. commemoration or linking z. past life regression or recall aa. pathworking on the tree of life bb. ceremonial magic viii. timing a. the lunar cycle b. the wheel of the year c. astrological con

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

a (i ching: a discussion of the trigrams. two more versions of sy follow, one in the traditional square hebrew, the other in the original gezer or sinatic hebrew. the diagrams are also rendered in these two scripts. one of the notes explains the motive for the work: all of the information given in the book of formation is here presented in visual form to facilitate meditation in the manner of the tree of perfection (luria: a. each sephirah may be meditated on individually b. the central sephirot may be taken as a group c. all of the sephirot may be taken as a group d. the lettered paths are the gates of release between the sephirot, the gates are in the light of the endless, and the specific letter is given in the book of formation. 20073 10 through the notes, the nature of various meditat

he does include the hebrew text next to his translation (anonymous. the sepher yetzirah. bray: guild press, 1976. with a terse introduction and scant notes( excluded from the body of the text to avoid any interference between the text and the reader, this rendition of sy is slim but attractive more a little work of art and trigger for meditation than a scholarly effort. the frontispiece shows the tree of the sephiroth from robert fludd s utruisque cosmi. 20073 12 friedman, irving. the book of creation. new york: samuel weiser, inc, 1977. friedman s reason for translating sy was to arouse further interest in this most ancient kabbalistic work by rendering it as simply and accurately as possible. friedman was true to his intention. the clear translation is followed by observations of the tex

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

h in beginning/again: toward a hermeneutics of jewish texts, edited by aryeh cohen and shaul magid. new york: seven bridges press, 2002. ghebraic and hellenic conceptions of wisdom in sefer ha-bahir, h in poetics today, volume 19, number 1 (spring 1998: hellenism and hebraism reconsidered: the poetics of cultural influence and exchange i, edited by david stern (durham: duke university press. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in 1. the journal of jewish thought and philosophy, vol. 3, issue 1 [special issue: studies in jewish mysticism, esotericism, and hasidism (harwood academic publishers gmbh, 1993; and 2 (idem) along the path: studies in kabbalistic myth, symbolism and hermeneutics (albany: state university of new york press, 1995

ew haven: spring 1987. goldberg, yechiel shalom. gthe foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. scholem, gershom. gsod eetz ha-da eath h (the secret of the tree of knowledge) in on the mystical shape of the godhead (new york: schocken books, 1991. a passage attributed to r. ezra, on pp. 65-8. travis, yakov m. kabbalistic foundations of jewish practice: rabbi ezra of gerona- on the kabbalistic meaning of the mizvot, introduction/ annotated translation/ critical hebrew edition (ph.d. dissertation, waltham: brandeis university, 2002. r. ezra fs detailed

ro: western north carolina press, 1978: pp. 293-307. get ha-shemot: divorce of the names. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. ner elohim: candle of god. translated by sharron shatil. belize city: providence university, 2007. for information, go to www.everburninglight.org. the path of the names. berkeley: trigram/tree, 1976. gfrom sha feri zedek, h gthe question of prophecy, h and selections from haye olam ha-ba, and sefer ha-ot. sefer ha-ot. translated by efrat levy; integral edition in english, hebrew, and aramaic. belize city: providence university, 2006. for information, go to www.everburninglight.org. sheva netivot ha-torah: the seven paths of torah. integral edition in english and hebrew. 04/2006. be

dern judaism, 15. tubingen: mohr siebeck, 1999. 20081 22 dan distinguishes four major mystical circles from this period (12th and 13th centuries (i) the iyyun circle (ii) the kalonymus family (i.e. what we generally think of as the hasidei ashkenaz (iii) sefer ha-bahir, and (iv) the eunique cherub f circle. eleazer of worms. three tracts [tree texts: 2, edited by david meltzer. berkeley: berkeley tree, 1975. 1. the book of prophecy 2. the book of the word 3. selections from hokhmah ha-egoz. finkel, avraham yaakov (trans/ed. sefer chasidim: the book of the pious by yehuda hachasid. northvale: jason aronson, 1997. green, arthur. keter: chapter ten, gmedieval reconsiderations h; chapter eleven, gthe hymn of glory h; chapter twelve, gthe way to kabbalah. h. grozinger, karl erich; and dan, jose

hartman and s. budick (new haven: yale university press, 1986; and in dan fs jewish mysticism, volume ii: the middle ages (northvale: jason aronson inc, 1998. see especially the introduction to jewish mysticism ii, where dan argues against scholem fs description of the history of jewish mysticism as having a glinear development from its beginnings h( gintroduction: iii h. elliot r. wolfson. gthe tree that is all: jewish-christian roots of a kabbalistic symbol in sefer ha-bahir, h in wolfson fs along the path: studies in kabbalistic myth, symbolism, and hermeneutics (albany: state university of new york press, 1995. 14. to pursue the development of christian mysticism, see the foundations of mysticism: origins to the fifth century, by bernard mcginn([new york: the crossroad publishing comp

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

word that was written with that sumerian sign. thus the akkadian cuneiform writing includes many sumerian anachronisms in addition to the akkadian language having abundant sumerian loans (borger 1981 1.4; 46. 52. a special class of signs is determinatives. signs/words denoting the (non-grammatical) class of the following noun and in modern transliterations written in superscript, e.g. gi. ewooden/tree f, dingir egod/goddess/mythological creature f (in transliterations commonly shortened to d, id3 eriver f, uru etown f, mu. esnake f etc. originally, these were ordinary sumerian nouns, but as determinatives they were probably not pronounced (caplice& snell 1988: 4.9. here we have a special interest in determinatives denoting stars, constellations, planets, and other gheavenly phenomena h. ge

ur stayed a city and state god, never reaching the status of a planetary god. however, according to another interpretation the concept of assur developed to monoteism (parpola 1997: xxi. things are no clearer with the functions and identities of other gods. maybe the best way to bring some order into this mayhem is that of the finnish assyriologist simo parpola, who has reconstructed the assyrian tree of life: in every circle of the tree of life there are both a god fs name and its according magical number (parpola 1998: 281.285. however, we can console ourselves that it was difficult to understand relationships between sumerian and akkadian gods already in their times. even in the most exact-to-be bilinguals, concepts about the beginning of the world among sumerians and akkadians differ (

d stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but this leads us through nabu straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumerian nanna and akkadian sin are the moongod, utu or .ama. is the sungod without a

hem, their reading and interpretation have changed quite a lot in time (kugler 1907: 293; gossmann 1950; borger 1981; rochberg 1998: 28.29. sometimes, instead of naming the sun, the moon, and venus, a number as a symbol of the corresponding god is 17 used together with the determinative of the god (e.g. the sun is marked by d20) as has been pointed out by simo parpola fs new model of the assyrian tree of life (parpola 1998: 285, 289. all planets together can be met mainly in astrological texts and there they are arranged in order of their beneficial influence. the original arrangement. the moon, the sun, jupiter, venus, saturn, mercury, mars, was later replaced by the moon, the sun, jupiter, venus, mercury, saturn, mars; saturn and mercury exchanged places (rochberg 1998: 90. in this artic

celestial body. there is also a variant dzu, which has shortened from zu.en. nanna was usually written d.e..ki, probably because of its connection with the city of ur (sum. d.e..ab.ki; an alternative spelling was d30, the symbolic number of the moon (leick 1998: 125. sometimes this number could be written without a determinative, just 30 (neugebauer 1955. this number marks wisdom in the assyrian tree of life (number 3 in cabala, which indeed is connected to the moongod dsin (g352. in horoscopes, moon is often marked by the number 30 if literary pseudonyms are not used. both dnanna (g295, often seen in old babylonian texts, and d.e..ki were read by akkadians simply sin (borger 1981: 138. in old babylonian astrological predictions and the oldest astronomical text mul.apin, moon can be denot

KETAB E SIYAH

ng the night with silver light. there, held with bands of adamantine, does leviathan forever sleep until, once more, do the stars conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, 19 shall she burst her bonds, her mighty flanks rippling with potency like a great river in flood, and, as a tree new-sprouted reaches, through dark soil, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled b

ining the night with silver light. there, held with bands of adamantine, does leviathan forever sleep until, once more, do the stars conjoin with planets, unrecorded and invisible, in the most portentous placement. then, by algol's unholy light, the star of piled-up corpses, the demon's head, shall she burst her bonds, her mighty flanks rippling with potency like a great river in flood, and, as a tree new-sprouted reaches, through dark soil, to the brightness of the sun, seek the ocean's ceiling of the playing waves to wreak, upon the elohim, her vengeance and fury at her epoch-abiding prisonment. all heaven rang with such horns, the cerulean dome of the sky and the soil beneath the feet of angels shook with their thunderous song and yet the cornet-blowers blasted a music of unparalleled b

eaven's children, from the shedim race that descended upon wings of flame singing of a new world, shall arise a new race of gods, a tribe of kings. as a seed shall i plant them upon the earth and i shall tend and nurture such a shoot as bursts forth from new-thawed soil as the sun ascendant sings spring's imminence. then the seed shall become a shoot, a shoot become a sapling and sapling become a tree its boughs so wide to occlude sun and stars and sky yet shining with its own brilliance. upon the earth i shall myself create that race by the power of creation, won from god upon the field before the gates of heaven. they shall be as giants upon earth, their tread shall resound like thunder, their voices like clear trumpets heralding the new age. their eyes shall flash with fire and their ar

in verdant growth. there grow herbs of such rarity that nowhere are they found but in that garden. the fruits of that place are endowed with potencies that are unmatched by the sorcerer's art. of most worth to our purpose are the fruits of two trees that grow within the garden's boundaries. the first of these trees is needed by our course and if it cannot be secured then we must fail. the second tree also would greatly aid us if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of

if it too could be gained by any device. the first tree bears, upon its boughs, the fruit of knowledge of consequences; its power is too bestow upon those that eat of it the ability the judge their actions, whether they be wise or foolish, whether they be noble or foolish. without its power the brave child-race we would foster would be as beasts without knowledge of that which they do. the second tree bears the fruit of eternal youth, that is a cure for the very passage of time and he who eats of it would be ageless. when the elohim were but mewling babes they were brought to the garden by adonai yahweh to eat of both fruits that grew upon the trees. but five of that ancient brood were of such age, in times so young, to remember any of that time: satanael, michael, gabriel, raphael, auriel

KNOWLEDGE LECTURE FIVE

se letters are also referred to the four worlds and the four suits of the tarot thus: yod atziluth wands heh briah cups vau yetzirah swords heh (f) assiah pentacles there are ten sephiroth in each of the four worlds. each sephirah has its own ten sephiroth making 400 sephiroth in all- the number of the letter tau, the cross, the universe, the completion of all things. the tarot is referred to the tree of life in the following manner. the four aces are placed on the throne of kether. the remaining small cards of each suit are placed on the respective sephiroth, two on chokmah, three on binah, etc. the twenty two trumps are then arranged on the paths between them according to the letters to which they are attributed. the king and queen of the suit are placed besides chokmah and binah, the kn

roth in balanced disposition. it is also the opened out form of the double cube of the altar of incense. another badge is the hegemon s cross admitting to the grade of philosophus. this cross embraces tiphareth, netzach, hod, and yesod resting upon malkuth. this cross also refers to the 6 sephiroth of microprosopus and is the opened out form of the cube. finally we have the symbol of venus on the tree of life it embraces all ten sephiroth on the tree. it is a fitting emblem of the isis of nature. since it contains all the sephiroth its circle should be made larger then that of mercury shown in a previous diagram. another arrangement of the tree there are various formats of the sephiroth. the most frequent has already been given, but there is another in common usage and will be seen to have

. the most frequent has already been given, but there is another in common usage and will be seen to have been employed in some of the large altar diagrams of both the practicus and philosophus grade. it is often referred to as the seven palaces of assiah attributed to the ten sephiroth. this drawing represents the triad of elements operating through the sephiroth and reflected downwards into the tree. air is reflected straight down the middle pillar, from kether through tiphareth to yesod and the upper quadrant of malkuth. water is relfected cross-wise from binah through chesed to hod. fire is reflected cross-wise from chokmah through geburah to netzach. malkuth therefore becomes the receptacle of the other three elements. the reflection of the elements down the tree meditation number fiv

KNOWLEDGE LECTURE FOUR

te figure is in 2 dimensional space) refer to fire- solar, volcanic and astral. the lowest or basal triangle represents the latent heat. the greek cross this admission badge for the path of resh has thirteen squares. it is referred to the sun in the twelve signs of the zodiac, arranged in triplicities. the cup of stolistes it is the admission badge to the grade of practicus. it is referred to the tree of life as shown in the diagram. it embraces nine of the sephiroth exclusive of kether. yesod and malkuth are referred to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to th

d to the lower triangle the former to the apex and latter to the base. like the caduceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let

KNOWLEDGE LECTURE ONE

. the sephiroth the hebrew qabalists referred the highest and most abstract ideas to the emanations of deity, or sephiroth. they believed that there were ten sephiroth, and some occultists add an eleventh "invisible" sephira- da'ath, which is made up of the combined emanations of wisdom and understanding. the names of the sephira, and their meanings, can be seen arranged in the figure called the "tree of life" to the right. vi. meditation no. 1 the neophyte should learn, regularly practice, and master the following simple technique of the fourfold breath: 1. empty the lungs and remain thus while counting four. 2. inhale, counting four so that you feel filled with breath to the throat. 3. hold this breath while counting four. 4. exhale, counting four till the lungs are empty. this fourfold

iefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is as a flame. i light upon the earth with my glory. eye cannot gaze on my daring beams as they reach through the heavens and

nitiate into the hall of the two columns of justice, and commenced with a most beautiful and symbolic description of death, as a journey from the barren wilderness of earth, to the glorious land which lies beyond. the literal translation of the opening lines is as follows "i have come from afar to look upon thy beauties. my hands salute thy name of justice. i have come from afar, where the acacia tree grew not. where the tree thick with leaves is not born. where there com not beams from herb or grass. i have entered the place of mystery. i have communed with set. sleep came upon me, i was rapped therein, bowing down before the hidden things. i was ushered into the house of osiris. i saw the marvels that were there. the princes of the gates in their glory. the illustrations in this chapter

e ceremony of the neophyte. he then makes the long negative confession, stating to each judge in turn that he is innocent of that form of sin over which he judges. then he invokes the judges to do him justice, and afterwards describes how he had washed in the washing place of the south, and rested in the north, in the place called "son of the deliverers" and he becomes the dweller under the olive tree of peace, and how how he was given a tall flame of fire and a sceptre of cloud, and made a lake of it. the initiate is then brought to the actual pillars, and has to name them and their parts under the symbol of the scales of balance. he also has to name the guardian of the gateway who prevents his passage, and when all these are propitiated, the plea of the hall itself cries out against his

KNOWLEDGE LECTURE THREE

squares, refer to the sun in the twelve signs of the zodiac and the four elements. they are arranged so that the fixed signs, mutable and cardinal signs are placed in juxtaposition. the caduceus this form of the caduceus of hermes is that of the three mother letters, shin, aleph. and mem. it represents air, as the mediator between fire above and water below. this symbol has another meaning on the tree of life. the upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of ti

KNOWLEDGE LECTURE TWO

necting paths numbered and lettered, and the serpent winding over each path. around each sephira are written the names of the deity, archangel and angelic host attributed to it. the twenty-two paths are bound together by the serpent of wisdom. it unites the paths but does not touch any of the sephiroth, which are linked by the flaming sword. the flaming sword is formed by the natural order of the tree of life. it resembles a flash of lightning. together the sephiroth and the twenty-two paths form the 32 paths of the sefer yetzirah, or book of formation. the two pillars on either side of the altar represent: active: the white pillar on the south side. male. adam. pillar of light and fire. right kerub. metatron. passive: the black pillar on the north side. female. eve. pillar of cloud. left

LAITMAN M BASIC CONCEPTS IN KABBALAH

us in moments of joy, delight, and fulfillment. however, since everything we feel comes from the creator, all of his creatures should feel only good and kindness and what do we feel instead! the whole of nature consists of four levels: inanimate, vegetative, animate, and human. each level undergoes purposeful development: slow, gradual, cause-and-effect growth. this resembles a fruit growing on a tree that becomes appealing and edible only at the end of its ripening. yet, how many intermediate states has the fruit gone through from the beginning to the end of its growth? the intermediate states reveal nothing about the fruit s final condition, when it becomes mellow and sweet. rather, the opposite occurs: as good as the ripe fruit is at its end, so is it bitter and hard during its ripening

reveals kabbalah and the light replaces the meaningless names. thus, one starts learning kabbalah from a secret until it becomes a reality. this corresponds to the creator s double and single concealments in the world assiya, to the revelation in the world yetzira, the attainment of love for the creator in the world beria, and to the merging in absolute love in the world atzilut. ari s book, the tree of life, was written to help people attain the creator consistently, painlessly, and with confidence. 90 c h a p t e r 1 2 c o n d i t i o n s f o r d i s c l o s i n g t h e s e c r e t s o f t h e w i s d o m o f k a b b a l a h there are three reasons for the concealment of kabbalah: there is no necessity, it is impossible, and it is the creator s personal secret. in every single detail in

LAITMAN M FROM CHAOS TO HARMONY

he rabash, 12 from chaos to harmony the firstborn and successor of rabbi yehuda leib halevi ashlag, known as baal hasulam (owner of the ladder) for authoring the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the

ulam explains it in his essay, the essence of religion and its purpose: from all 70 from chaos to harmony of nature s systems, presented before us, we understand that in any being of the four types still, vegetative, animate, and speaking, both as a whole and in particular, we find a purposeful guidance, meaning a slow and gradual growth by way of cause and effect. this is similar to a fruit on a tree, guided to a favorable purpose of finally becoming a sweet and fine-looking fruit. and go and ask a botanist, how many phases the fruit undergoes from the time it becomes visible until it is completely ripe. not only do its preceding phases show no evidence of its sweet and fine-looking end, but as if to vex, they show the opposite of the final shape: the sweeter the fruit is at its end, the

they show the opposite of the final shape: the sweeter the fruit is at its end, the more bitter it is in the earlier phases of its development. the truth is, nature s perfection is not apparent in any creature before it reaches its ultimate form. in the case of humans, our present state is not the complete and final state. this is why our state seems negative. however, just like the fruit on the tree, there is nothing within us that we need to ruin, or it wouldn t have been placed within us to begin with. the ego s force is a wonderful thing. it brought us this far, and thanks to it, we will also reach our perfection. it is the ego that pushes us forward and facilitates unlimited progress. without it, we would not have evolved as a human society, and we would not be fundamentally differen

perience until the final correction of the ego. however, it uses intimations and allegories to do so. it should be pointed out that even though the book of zohar was written before the people went into exile, it states that this book will be discovered only at the end of the exile. that is, its arrival will bring with it the end of the spiritual exile: because israel is destined to taste from the tree of life, which is this book of zohar, in which they will come out of the exile with mercy (the book of zohar, parashat naso, item 90. the zohar also writes that toward the end of a 6,000 year period allotted to the correction of the ego, the book will be revealed to all of humanity: when it is near the days of the messiah, even infants in the world are destined to find the secrets of the wisd

phase in the plan will be realized: the correction of all of humanity. thus, when the children of israel are complemented with the complete reason, the fountains of intelligence and knowledge shall flow beyond the borders of israel. they will water all the nations of the world, as it is written (isaiah 11, for the earth shall be full of the knowledge of the lord (baal hasulam, introduction to the tree of life, item 4. the return to the land of israel the return of the people of israel to the land of israel is predetermined in nature s plan. to understand it, we must understand the spiritual meaning of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they discovered a part of reality that is beyond

LAITMAN M KABBALAH REVEALED

e s the good news: beginners, and even intermediate students, can do just fine with only a few of these terms. although they signify spiritual states, if you experience them within, you will also discover their correct names. kabbalah talks about desires and how to satisfy them. it has researched the human soul and its growth from its humble beginning as a spiritual seed to its culmination as the tree of life. once you get the gist of it, you ll learn the rest within your own heart. 40 kabbalah revealed s p r i n g boa r d fo r g row t h let s start where we ended the first chapter. we said that things could be great if we would only learn to use our egoism differently xto bond with others so as to form a single spiritual being. we even learned that there s a means for it xthe method of ka

n kelim. for this reason, it will not help if we pray to the creator to help us out of our miseries or to change the world around us for the better. the world is neither good nor bad; it s a reflection of the state of our own kelim. when we correct our kelim and make them beautiful, the world will be beautiful, as well. the tikkun is within, and so is the creator. he is our corrected selves. if a tree falls in a forest, and nobody is around to hear it, does it still make a sound? this famous zen koan (a special kind of zen riddle) can also be phrased in kabbalistic terms: if there is no kli that detects the sound of the tree, how can we know that it made a sound at all? similarly, we could turn columbus discovery into a zen koan and ask, before columbus discovered america, did it exist? wh

eeds to be done to have a spirituality-supportive environment on personal, social, and international levels. t h e da r k b e fo r e t h e dawn the darkest time of night is right before the dawn. similarly, the writers of the book of zohar said, almost 2,000 years ago, that humanity s darkest time will come right before its spiritual awakening. for centuries, beginning with the ari, author of the tree of life, who lived in the 16th century, kabbalists have been writing that the time the zohar was referring to was the end of the 20th century. they called it the last generation. they did not mean that we would all perish in some apocalyptic, spectacular event. in kabbalah, a generation represents a spiritual state. the last generation is the last and highest state that can be reached. and ka

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

s no particular, individual growth, but only general growth in accordance with the general providence from above. for this reason, the masses always perceive themselves to be right and perfect. being spiritually organic (tzomeach) means that individuals possess a unique degree of inner movement and development. at this point, a person becomes known as man, or adam, as written in the bible "adam a tree in a field" since spiritual growth requires moving forward, and movement can only be caused when one senses a shortage of something, man is constantly aware of those shortcomings that compel him to seek ways of growing. if man stops at any level of spiritual development, then he is pushed down in his perceptions. this is intended to urge him to move, rather than to stand still. if, subsequent

because in the state of the creator s concealment, those in the process of spiritual ascent feel the potential to advance against their reason, and this is the source of joy from their work- 360- attaining the worlds beyond rabbi yehuda ashlag used to tell the story of a great kabbalist of the last century, rabbi pinchas,from the village of korits. rabbi pinchas had no money even to buy ari s the tree of life, and was forced to teach children for half a year in order to earn the money needed to purchase this book. even though it may appear that our bodies are an obstruction to our spiritual ascent, it only seems this way because we are not aware of the functions that the creator assigned to them. as rabbi yehuda ashlag said "our body is like an anker (a part in a watch; even though the ank

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

t there are only incarnations here, as each item does not rest for a moment but incarnates on the wheel of transformation of the form losing nothing of its essence on its way, as physicists have shown--baal hasulam, the peace you can deduce about the wisdom of truth, which contains all the secular teachings within it, which are its seven little daughters--baal hasulam introduction to the book the tree of life, item 4 as one cannot sustain one s body without some knowledge of the corporeal arrangements of nature just so one s soul has no viability in the next world, except by acquiring some knowledge of the arrangements of the nature of the systems of the spiritual worlds. one reincarnates until one is granted the attainment of the wisdom of truth through and through--baal hasulam from my f

LAITMAN M THE KABBALAH EXPERIENCE

he creation of the worlds, the partzufim and the sefirot, the concatenation of the degrees of the concealment of the creator. that part is crucial to the understanding of the system of creation and its activity. it is studied in the following order: preface to the wisdom of the kabbalah, the study of the ten sefirot, selected sections of the zohar (idra raba, idra zuta, safra de tzni uta) and the tree of life. this material must be studied systematically, regardless of your inner state. 2. the ascent of the soul through the degrees of the spiritual worlds from below upward. man must read and reread freely the parts that are of most interest. these are studied through the articles and the letters. they were not written in the same language as the study of the ten sefirot, but in the languag

e also incarnations, association and dissociation of souls. therefore, it would be unwise to draw general conclusions from the above (i recommend reading the introduction to the book of zohar in that context, from item 66 on. d e s i r e f o r p l e a s u r e v w i t h a s c r e e n q: can you say that man is farthest from the creator because his will to receive is greater than that of a stone, a tree, or a cat? a: by nature, the greater the desire for pleasure, the farther man is from the creator. the smaller the desire, the nearer man is to the creator. but if a person corrects himself, he begins with the absolute nullification of his desire to enjoy and uses it only in accordance with the measure of the screen, which he acquired. therefore, in a corrected state, the greater the will to

choose to advance? that is an individual choice. kabbalah shows you nothing beforehand, while other teachings may present some magical hints and enticements. the ultimate choice will depend on the degree of the development of the soul of each person. if it has developed to the point of needing actual correction, that person will choose kabbalah. q: i recommend that you read the book, dao and the tree of life by eric yudlev. in it, the author analyzes all the eastern teachings and how they relate to kabbalah. a: in order to compare two things you need to know both. perhaps the author knows the system of the dao, and, like researchers of other teachings, has come to far-fetched assumptions. however, those are not the result of the revelation of the light of the creator, because attainment m

said in the zohar that before the coming of the messiah, everyone will learn kabbalah. on the other hand, the talmud says that the face of the generation will be as the face of the dog, meaning that everyone will be out for himself. how is it possible to reconcile those two arguments? in order for the messiah to come, must everyone study kabbalah? a: baal hasulam writes in his introduction to the tree of life that at the end of time, everyone will abandon kabbalah because they will no longer be able to trade with it as in the market, because there will be t h e k a b b a l a h e x p e r i e n c e 350 no buyers. people will abandon it because they will realize that it cannot give them anything: it cannot fill them with pleasure, cannot grant them respect in the eyes of others, or control ov

to the spiritual world but not back to ours. it means attaining lishma, the intention for the sake of the creator, and consequently, complete unity with him, like a fetus inside its mother s womb, hence being filled with such a sensation, we certainly realize we are there. t h e t r e e o f l i f e a n d t h e i n n e r r e f l e c t i o n q: could you please explain the titles of two books: the tree of life and the inner reflection? does the tree of life mean life in its general sense organic life, the force giving and supporting life, or life as being opposed to death, as not being? how can one briefly characterize the process of the inner reflection? what or who is the object of this reflection (watching, observing, contemplating? a: the tree of life means the correction of altruistic

LAITMAN M THE PATH OF KABBALAH

created with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them within? the sin of the first man was premeditated. he had to sin, to taste of the tree of knowledge, and mingle with the egoistic desires (vessels of reception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a gradual correction of the vessels of reception. there seems to be no sin here because it was premeditated by the creator. but in fact, there is still a breach of the rules, whether knowingly or

tures were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the number of people permitted to write. there are only three kabbalists who attained the final degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari, author of the tree of life, and rabbi yehuda ashlag, author of the sulam commentary on the zohar and the study of the ten sefirot. these books were all written after their authors ascended to the degree of the creator in every property and capability. when one acquires the attributes of the creator, one becomes free. such a person is not limited in any way, but is above everything. kabbalah rarely mentions one

e worlds were created. these were filled with all the creatures and all were filled with the delights that they received from the creator. t h e pa t h o f k a b b a l a h 152 if so, then why did the creator also create from his essence all the worlds down to this world, and lower the creature down to our low degree? the ari (rabbi yitzchak luria) answers this question in his book, etz chaim (the tree of life "in order to reveal the perfection of his deeds" however, the creation of the worlds and the descent of the creatures reveal instead the imperfection of the works of the creator! but the answer is: this was done in order that the creatures would perfect themselves, that they would reach the degree of the creator on their own, which is the only perfection. hence, the creator created th

ix with the desires for bestowal. after the descent of the worlds of bya, malchut of atzilut (which stands at the place of ima) makes a zivug on katnut, on the joining of the vessels of bestowal with behina dalet of dalet. that is why this partzuf is strictly forbidden to use its vessels of reception, its ahp. this partzuf is called adam ha rishon (the first man, who was forbidden to eat from the tree of knowledge, meaning to make a zivug on the vessels of reception, the ahp. at the birth of adam ha rishon, the worlds of bya expanded to the place of chazeh of yetzira. then came the light from ein sof, named awakening from above, which elevated all the worlds by one degree. therefore, the end of the world of assiya rose from the place of chazeh of yetzira to the place of chazeh of beria. th

ten inner sefirot in each sefira. inside of these are another ten sefirot and another inner ten sefirot and so on indefinitely. every property in creation stems from the properties contained in those ten sefirot. that is the reason for the differences between people. the various branches of creation are interconnected and thus create new branches. it is therefore possible to compare creation to a tree that has a root. this is the source, while a trunk and branches and leaves are replicas of the root. in fact, everything that happens in the root will happen later in the branches. there cannot be an event in the branches that does not happen first in the root. restriction: this is the law of creation. it states that the creatures were not created perfect, but with a certain flaw. perfection

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ee or understand. indeed, undignified as the statement sounds, it is quite true that our position resembles very closely that of a caterpillar feeding upon a leaf, whose vision and perception extend but very little beyond the leaf upon which he crawls. how difficult it would be for such a caterpillar to transcend his limitations, to take a wider view, to understand that his leaf is part of a huge tree with millions of such leaves, a tree with a life of its own- a life outlasting a thousand generations of lives such as his; and that tree in turn only a unit in a vast forest of dimensions incalculable to his tiny brain! and if by some unusual development one caterpillar did catch a glimpse of the great world around him and tried to explain his vision to his fellows, how those other caterpill

gamong such phenomena, h asks professor bose, ghow can we draw a line of demarcation and say: ehere the physical process ends, and there the physiological begins f? no such barriers exist. h 210. psychic experience and trained clairvoyance add their testimony to this conclusion, and affirm that without a shadow of doubt the same kind of life can be seen pulsating in the body of a tiger or an oak tree or a fragment of mineral substance. as the secret doctrine expressed it: 211. with every day, the identity between the animal and physical man, between the plant and man, and even between the reptile and its nest, the rock, and man- is more and more clearly shown. the physical and chemical constituents of all being found to be identical, chemical 212. science may well say that there is no dif

be identical, chemical 212. science may well say that there is no difference between the matter which composes the ox, and that which forms man. but the occult doctrine is far more explicit. it says: not only the chemical compounds are the same, but the same infinitesimal invisible lives compose the atoms of the bodies of the mountain and the daisy, of man and the ant, of the elephant and of the tree which shelters it from the sun. each particle-whether you call it organic or inorganic- is a life(*the secret doctrine, i, 281) 213. in looking, then, at our chequered pavement, those of us who understand the full significance of it are constantly reminded of the omnipresence of life. 214. in ancient egypt the sanctity of the mosaic pave-ment was guarded with the most jealous care, and it was

its walls both thicker and higher, the greater ones reinforcing its magnetism by filling it with the splendid power of their respective levels. again with lightning-like rapidity they spread a ceiling over the whole of the lodge, and from that ceiling, beginning at the edges, just within the walls of the physical lodge, they drop supporting columns from above downwards like the roots of a banyan-tree, one of them surrounding each of the non-official brn. it will thus be seen that our thought-form is very nearly a reproduction of a greek temple-the rows of columns which support its tremendously heavy roof being outside the central chamber, which is the only part of the temple fully enclosed. the accompanying picture may help to make this clear, and we give at the same time in plate v a dra

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

tragedy which had occurred, whereupon she cut off a lock of her hair, arrayed herself in mourning apparel, and went forth in search of the body of osiris. she learnt that the chest had been carried by the sea to byblos- not the byblos of syria, but the papyrus swamps of the delta(*sir e. a. wallis budge, egyptian ideas of the future life, p. 48- footnote- and that it had been caught in a tamarisk tree, which had so grown around the chest that nothing of it was to be seen; and furthermore that the king of the country, amazed at its unusual size, had cut the tree down and made of it a pillar to support the roof of his palace. isis went to byblos and became nurse to one of the king s sons. each night she put the child in the fire to consume his mortal parts, changing herself into a swallow, a

of crown of leaves for himself, wore it for awhile, and then threw it into the fire as an offering to the mother-god. each of these peaks had also a special yearly festival, much like a pardon in brittany- a kind of semi-religious village fair, to which people came from all parts of the island to picnic in the open air for two or three days, and enjoyed themselves hugely. in one case a great old tree of enormous size and unusually perfect shape was regarded as sacred to diktynna, and offerings were made under its branches. a vast amount of incense was burnt under it, and it was supposed that the leaves somehow absorbed and retained the scent, so when they fell in autumn they were carefully collected and distributed to the people, who regarded them as talismans which protected them from ev

nts discovered some conclusions may be drawn which are sufficient for our present purpose. 228. worship in crete 229. the main worship appears to have centred round the feminine aspect of the deity already mentioned who, like isis amongst the egyptians and demeter amongst the later greeks, symbolized the creative power and fostering care of mother-nature. connected with her worship was the sacred tree, depicted in so many presentations of minoan shrines, while the deity herself was associated with the dove, the lion, the fish and the snake, typifying her dominion over air, earth, water and the fire within the earth. 230. as i have written above, the most sacred symbol in minoan worship was the double axe or labrys. this, mounted on a stone column, is found in the shrines of ancient crete

. following p. 50) 232. the mother-goddess dictynna denoted the productivity and creative power of nature; this double axe, especially when surmounted by the sacral knot, signified the eternal truth of death and resurrection, which was the central mystery of the religion of crete as it was of that of egypt; and so it was often laid before her to typify the ever-recurring miracle of the rebirth of tree and grain from the death of winter. the very form of the labyrinth in the recesses of which this sacred emblem was concealed was in itself symbolical and full of meaning; it was based upon the cross, and the representations of it on seals and coins sometimes take the shape of the swastika (plate i, 4, following p. 50. 233. connected with this outer religious worship in ancient crete there wer

the temple repository which, as evans says is in the shape alternately of flowers and buds, suggested by those of a pomegranate. further symbols familiar to freemasons are the frequently recurring sun and moon, shown in our illustration (plate vi, 2 and 3, following p. 50) on a bronze votive tablet from the psychro cave, and a gold ring from mycenae. with regard to the former evans says: 258. the tree, dove and fish, which here appear as the vehicles of divine possession, aptly symbolize her dominion of earth, air and sea. the triple group of sacral horns further emphasize the threefold aspect of the cult, which also explains the triple basin of the libation table. so, too, we see the pillar shrines of the goddess, like that of the knossian wall-painting, regularly divided into three compa

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

as a gift, not if it is bought. in ancient greece and rome, garlic was placed at crossroads as an offering to hecate, the goddess of witchcraft and the night. odysseus used garlic as protection against the witchcraft of circe, who turned his men into swine. garlic, of course, is also used to ward off vampires. for further reading: lockhart, j. g. curses, lucks, and talismans. detroit, mi: single tree press, 1971. ravenwolf, silver. to ride a silver broomstick: new generation witchcraft. st. paul, mn: llewellyn, 1996. angel heart william hjortsberg s 1978 novel falling angel inspired the 1987 film angel heart. violence and religion intertwine with diabolical scenes of voodoo ceremonies, grizzly murders, and hallucinations of bloody horror for the protagonist and for the imaginations of the

lowers are taught mastery of their physical environment and development of the mental capacities, as well as provided with answers to such metaphysical questions as the nature of immortality. its teachings are based on the holy cabala, which is described by bota members as the mystical (occult) wisdom teaching of ancient israel, and which is based on a diagrammatical and symbolic glyph called the tree of life, a pictorial-symbolic representation of the one god and humanity s relationship with god and creation. bota s teachings also draw upon the tarot (viewed as a pictorial textbook of ageless wisdom, the hermetic teachings of hermes mercurious trismegistus, alchemy, and astrology. the doctrine of the oneness of god, the brother/sisterhood of humanity, and the kinship of all life patterned

k n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. fallen angels in theology, the fall refers to humanity s fall from grace into sin. it is the fall that is responsible for what is called original sin, meaning that everyone is born in sin and thus in need of salvation because of adam and eve s disobedience of god s command to not eat of the tree of good and evil in the garden of eden. simply by being born into this world, every human being inherits the sin of our distant ancestors. although many contemporary theologians have reinterpreted the story of the fall less literally, this is the essence of the biblical narrative. less well known is the story of the fall of the angels. for whatever reason some accounts say that lucifer was je

the golden dawn also looked to other planes of existence, usually referred to as astral planes. these planes are inhabited by entities other than human beings who were called secret chiefs. mathers himself claimed to have contacted the secret chiefs in 1892. the hermetic order of the golden dawn adopted a cabalistic initiation system wherein each grade was given a numerical symbol related to the tree of life. it is divided into the first order, with four levels for neophytes and beginners; the second order, with three advanced levels for humans; and the third order, the order of the secret chiefs. each of these levels had its own rituals. to attain each degree, the candidate had to prove he had acquired competence in magical works, such as invocation, evocation, crystal-reading, making sy

nly one arm, some limping and some with tattooed bodies; devil worship; secret subterranean tunnels; burned or cooked and eaten babies; murdered and mutilated babies; ceremonies and other activities held in basements; physical abuse, including beatings, slapping, and assaults, particularly during naptime or in the restroom; mock marriages; nude photography; molesters of different races; christmas-tree lights; children handcuffed or tied with rope; various objects ranging from screwdrivers to crayons inserted in rectums or vaginas; drowned people or animals; clandestine visits to cemeteries, homes, and mortuaries; oral sex on virtually anyone and even on animals; drug-taking; blood drunk or used in ceremonies; pornographic films; burial of children; transportation out of day-care centers in

LIBER LXI

ad thus with bitter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain time of repose, as the earth lieth fallow. 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had soughtthey were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with s

LIBER 141

s involving emission of semen therefore attract or excite other spirits, incomplete and therefore evil. thus nocturnal pollutions bring succubi, which are capable of separate existence, and of vampirising their creator. but voluntarily sterile acts create demons, and (if done with concentration and magical intention, such demons as may subserve that intention. thus, as levi testifieth, to graft a tree successfully, the graft is fixed by a woman while the man copulateth with her per vas nefandum. we also narrate for the sake of completeness their method- perfected by modern adepts- let us here give honour and worship to the name of our lay-sister ida nelidoff- of attaining spiritual ecstasy by sexual means. and this method we have called eroto-comatose lucidity. xiv of the consummation of t

t of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret of the v: the mystery of the rose and cross; and the one law do what thou wilt. 6. the secret of the lesser degrees: the cycle of existence- ex nihil nihil fit. 7. the secret of these things reverenced: the sun, the moon, the phallus, the tree, the ancestor, the fire, the lion, the snake, and the mountain [of these is discourse in our epistle de natura deorum] xxi valediction now therefore all is said, most holy, most illuminated, most illustrious and most dear brother. in the name of the secret master hail and fare well. given from the throne of ireland iona and all the britains this day of jupiter an x sol in 0 libra 35'21" luna

LIBER 777

only one. all these beautiful schemes break down sooner or later, mostly sooner. iv but it is necessary to settle on something: bad rules are better than no rules at all. we may then hope that our critics will aid our acknowledged feebleness; and if it be agreed that much learning hath made us mad, that we may receive humane treatment and a liberal allowance of rubber-cores in our old age. 4. the tree of life is the skeleton on which this body of truth is built. the juxtaposition and proportion of its parts should be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with

d be fully studied. practice alone will enable the student to determine how far an analogy may be followed out. again, some analogies may escape a superficial study. the beetle is only connected with the sign pisces through the tarot trump the moon. the camel is only connected with the high priestess through the letter gimel. since all things whatsoever (including no thing) may be placed upon the tree of life, the table could never be complete. it is already somewhat unwieldy; we have tried to confine ourselves as far as possible to lists of things generally unknown. it must be remembered that the lesser tables are only divided from the thirty-two-fold table in order to economise space; e.g. in the seven-fold table the entries under saturn belong to the thirty-second part in the large tabl

this table reveal its glories to the dazzling eye of illumination. symbolic and barren as it is, yet it shall stand for the athletic student as a perfect sacrament, so that reverently closing its pages he shall exclaim, may that of which we have partaken sustain us in the search for the quintessence, the stone of the wise, the summum bonus, true wisdom, and perfect happiness. so mote it be! v the tree of life col. xii. this arrangement is the basis of the whole system of this book. besides the 10 numbers and the 22 letters, it is divisible into 3 columns, 4 planes, 7 planes, 7 palaces, etc. etc.8 table of correspondences table i 2 i. key scale. ii* hebrew names of numbers and letters. iii. english of col. ii. iv* consciousness of the adept. v* god-names in assiah. 0 wa [ws ya rwa [ws ya ai

heth sagittarius b wrycjn necheshiron 26 ydg gedi capricorn e wrygdgd dagdagiron 27. mars. 28 yld deli aquarius d wrymyhb bahimiron 29 \ygd dagim pisces c wrymycn nashimiron 30. sol. 31 ca ash fire. 32. saturn. 32 bis ra aretz earth. 31 bis ta ath spirit. table of correspondences 4 ix. the sword and the serpent x. mystic numbers of the sephiroth xi* elements (with their planetary rulers. xii* the tree of life. 0. 0. 1 1 root of d 1st plane, middle pillar 2 3 root of b 2nd plane, right pillar 3 6 root of c 2nd plane, left pillar 4 10 c 3rd plane, right pillar 5 15 b 3rd plane, left pillar 6 21 d 4th plane, middle pillar 7 28 b 5th plane, right pillar 8 36 c 5th plane, left pillar 9 45 d 6th plane, middle pillar 1010 the flaming sword follows the downward course of the sephir- oth, and is co

irothic colours (dr. jellinek. 0. 1 \yyj \yhla hwr concealed light 2. air sky blue 3. water and earth yellow 4 hmbylha aholibamah fire white 5 hla elah height red 6 kyp pinon depth white-red 7 znq kenaz east whitish-red 8 myt teman west reddish-white 9 laydgm and rxbm mibzar and magdiel south white-red-whitsh-red-reddish-white 1010 \ryu eram north the light reflecting all colours cxii. alchemical tree of life (i. cxiii. alchemical metals (ii. cxiv. passwords of the grades. cxv* officers in a masonic lodge. 0. 1 h metallic radix. silence* 2 f (3) ba past master 3 g (6) bd 4 (10) fa worshipful master 5 (15) hy senior warden 6 (21) hyha junion warden 7& i (28) jk senior deacon 8$ j (36) hla junior deacon 9 (45) hm inner guard 1010 mercurius philosophorum medicina metallorum (55) hn tyler and

LIBER AASH

not when i fall in the fury of the storm; for mine acorns are blown afar by the wind; and verily i shall rise again, and my children about me, so that we shall uplift our forest in eternity. 31. eternity is the storm that covereth me. 32. i am existence, the existence that existeth not save through its own existence, that is beyond the existence of existences, and rooted deeper than the no-thing-tree in the land of no-thing. 33. now therefore thou knowest when i am within thee, when my hood is spread over thy skull, when my might is more than the penned indus, and resistless as the giant glacier. 34. for as thou art before a lewd woman in thy nakedness in the bazar, sucked up by her slyness and smiles, so art thou wholly and no more in part before the symbol of the beloved, though it be b

LIBER ALEPH

leph vel cxi 4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello w

o my son, that word of publius vergilius maro, that was the greatest of all the magicians of his time: in medio tutissimus ibis. which thing has also been said by many wise men in other lands; and the holy qabalah confirmeth the same, placing tipheret, which is the man, and the beauty and harmony of things, and gold in the kingdom of the metals, and the sun among the planets, in the midst of the tree of life. for the centre is the point of balance of all vectors. so then if thy wilt live wisely, learn that thou must establish this relation of balance with every thing soever, not omitting one. for there is nothing so alien from thy nature that it may not be brought into harmonious relation therewith; and thy stature of manhood waxeth great even as thou comest to the perfection of this art

tally, the observation of the like and the unlike. also, it shall arouse in thee the ecstasy of wonder; and it shall bring thee to a proper understanding of art magick. for our magick is but one of the powers that lie within us undeveloped and unanalysed; and it is by the method of science that it must be made clear, and available to the use of man. is not this a gift beyond price, the fruit of a tree not only of knowledge but of life? for there is that in man which is god, and there is that also which is dust; and by our magick we shall make these twain one flesh, to the obtaining of the empery of the universe. s liber aleph vel cxi 50 ac de modo quo operet lex magica (of the way magical law works) ive ear attentively, o my son, while i expound unto thee the true doctrine of magick. every

o fierce and intolerable that i gave back a step. i did not utterly renounce the work, but i swore not to continue unless mine agony were abated. but after fifteen days, i came to myself in a certain ordeal, wherein i knew myself finally, that i could do no other than take up that fearful burden that had broken my spirit. and for these fifteen days have i not suffered infinite things? was not the tree of my work frozen, one branch withered, and on blasted? look no more, o my son, upon thy father s shame! n the book of wisdom or folly 81 gg de sua victoria per nomen babalon (of his victory through the name babalon) nd after? this dawn (for i have toiled through the night in my great love and care of thee) how is it with me? it is well. for i have found myself; i have found my will; the obst

phases of thee, but of the phantoms which thou mistakest for thy self. c liber aleph vel cxi 100 gu de sirenis (of syrens) oncerning the love of women, o my son, it is written in the book of the law that all is freedom, if it be done unto our lady nuit. yet also there is this consideration, that for every parsifal there is a kundry. thou mayst eat a thousand fruits of the garden; but there is one tree whose name for thee is poison. in every great initiation is an ordeal, wherein appeareth a siren or vampire appointed to destroy the candidate. i have myself witnessed the blasting of not less than ten of my own flowers, that i tended when i was nemo, and that although i saw the cankerworm, and knew it, and gave urgent warning. how then consider deeply in thyself if i were rightly governed in

LIBER CCC KHABS AM PEKHT

ks, that kindle quickly and burn through quickly, leaving the larger wood unlit. and the great logs, the masses of humanity, are always with us. but our edged need is of those middle fagots that on the one hand are readily kindled by the small wood, and on the other endure until the great logs blaze (behold how sad a thing it is, quoth the ape of thoth, for one to be so holy that he cannot chop a tree and cook his food without preparing on it a long and tedious morality) let this epistle be copied and circulated among all those that have accepted the law of thelema. receive now our paternal benediction: the benediction of the all-begetter be upon thee. love is the law, love under will. 9 =28 a a given under our hand and seal this day of an. xii, the sun our father being in 12 4. 2. of the

LIBER CCXLII AHA

e angel say .utterly to be rapt away. marysas. how, whence, and whither? olympas .by my kiss from that abode to this.to this. my wings? marysas. thou hast no wings. but see an eagle swooping from the byss where god stands. let him ravish thee and bear thee to a boundless bliss! olympas. how should i call him? how beseech? marysas. silence is lovelier than speech. liber ccxlii 2 only on a windless tree falls the dew, felicity! one ripple on the water mars the magic mirror of the stars. olympas. my soul bends to the athletic stress of god fs immortal loveliness. tell me, what wit avails the clod to know the nearness of its god? marysas. first, let the soul be poised, and fledge truth fs feather on mind fs razor-edge. next, let no memory, feeling, hope stain all its starless horoscope. last

ain was the world.s loss our father christian rosycross! marysas. first, one is like a gnarled old oak on a waste heath. shrill shrieks the wind. night smothers earth. storm swirls to choke the throat of silence! hard behind gathers a blacker cloud than all. aha! 5 but look! but look! it thrones a ball of blistering fire. it breaks. the lash of lightning snakes him forth. one crash splits the old tree. one rending roar!.and night is darker than before. olympas. nay, master, master! terror hath so fierce an hold upon the path? life must lie crushed, a charred black swath, in that red harvest fs aftermath! marysas. life lives. storm passes. clouds dislimn. the night is clear. and now to him who hath endured is given the boon of an immeasurable moon. the air about the adept congeals to crysta

LIBER COLLEGII SANCTI

e shall pass examinations in liber hhh. 5. beside all this, he shall apply himself to work for the a a upon his own responsibility. let him be mindful that the word zelator is no idle term; but that a certain zeal will be inflamed within him, why he knoweth not. 6. when authority confers the grade, he shall rejoice therein; but beware, for that is his first departure from the middle pillar of the tree of life. 7. he may at any moment withdraw from his association with the a a, simply notifying the practicus who introduced him. yet let him remember that being entered thus far upon the path, he cannot escape it, and return to the world, but must ultimate either in the city of the pyramids or the lonely towers of the abyss. 8. he shall everywhere proclaim openly his connection with the a a an

h. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic cup, according to the instruction in liber a

LIBER CXCVII STORY OF SIR PALAMEDES

less-blue the fair lake.s mirror crystal-cold liber cxcvii 54 wherein he gazes, keen to view the vast design therein, to chase the beast to his last avenue. then.o thou gosling scant of grace! the dream breaks, and sir palamede wakes to the glass of his fool fs face .ah .sdeath (quod he .by thought and deed this brute for ever mocketh me. the lance is made a broken reed, the brain is but a barren tree. for all the beautiful design is but mine own geometry. with that his wrath brake out like wine. he plunged his body in, and shattered the whole delusion asinine. all the false water-nymphs that flattered he killed with his resounding curse. o fool of god! as if it mattered! so, nothing better, rather worse, out of the blue bliss of the pool came dripping that inveterate fool! 55 xxiii now st

rayed, it turned his laughter to a groan. liber cxcvii 68 his vow forgot, his task undone, his soul whipped in god.s bitter school (he moaned a mighty malison) the perfect knight? the perfect fool .now, by god.s wounds. quoth he .my strength is burnt out to a pest of pains. let me fling off my curse at length in old chaldea.s starry plains! thou blessed jesus, foully nailed unto the cruel calvary tree, look on my soul fs poor fort assailed by all the hosts of devilry! is there no medicine but death that shall avail me in my place, that i may know the beauteous breath and taste the goodly gift of grace? keep thou yet firm this trembling leaf my soul, dear god who died for men; yea! for that sinner-soul the chief, sir palamede the saracen. 69 xxx starred is the blackness of the sky; wide is

LIBER CXX

p the cakes of the holy one of light, the priest shall recite "i fly like an hawk! i perch upon that abode of the aat on the festival of the mighty one of light. let us live upon that which the gods give us& the khus; let us live and get power by these cakes; let us eat them before the gods and the khus; let us get power by these cakes! let us eat thereof under the shade of the leaves of the palm tree of that, our lady and our holy one of heaven! let the offering of the sacrifice (he maketh such) and the offering of cakes (he lifteth them) and vessels of libation (he poureth it) be made in them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum;

LIBER DCCCLX JOHN ST

he reward which i (unworthy) have attained that the ordeals seem but incidents hardly worthy to mention, save in so far as they are the levers by which i moved the world. even those dreadful periods of .dryness. and of despair seem but the necessary lying fallow of the earth. all those .false paths. of magic and meditation and of reason were not false paths, but steps upon the true path; even a a tree must shoot downwards its roots into the earth in order that it may flower, and bring forth fruit in its season. so also now i know that even in my months of absorption in worldly pleasure and business, i am not really there, but stand behind, preparing the event. imagine me, therefore, if you will, in paris on the last day of september. how surprised was i.though, had i thought, i should have

. the second day the stroke of twelve found me duly in my .sana, practising pr.n.y.ma. let me continue this work; for it is written that unto the persevering mortal the blessed immortals are swift. what then should happen to a persevering immortal like myself? 1 [in ms. notes to a copy of equinox i (1 (transcribed by yorke, a.c. adds to this entry .i also did a more holy practice as if to graft a tree (vide frazer, the magic art &c, ii, 100) and describes maryt as .a polish jewess, a student. the poem .was printed in the winged beetle& called .the two secrets] john st. john 15 12.7. trying meditation and mantra. 12.18. i find thoughts impossible to concentrate; and my .sana, despite various cowardly attempts to .fudge. it, is frightfully painful. 12.20. in the hanged man posture, meditatin

rowning, overcame me. and so for the sublime path of man; instead of that symbol of the adept, his foot set firmly upon heaven, his whole figure showing forth the reconciler with the invisible, i found but the stagnant and bitter water of selfishness, the dead sea of the soul. for all is illusion. who saith .i. denieth adonai, save only if he mean adonai. and daleth the door of the pylon, is that tree whereon the adept of man hangeth, and daleth is love supernal, that if it be inserted in the word ani .i. giveth adni, adonai. subtle art thou and deadly, o dweller of the threshold (p.s..this name is a bad one. dweller beside the pylon is a better term; for he is not in the straight path, which is liber dccclx 80 simple and easy and open. he is never .overcome; to meet him is the proof of ha

bling began again, and again the subtle brilliance flowed through me. the consciousness again died and was reborn as the divine, always without shock or stress. how easy is magic, once the way is found! how still is the soul! the turbid spate of emotion has ceased; the heavy particles of thought have sunk to the bottom; how limpid, how lucid is its glimmer. only from above, from the overshadowing tree of life, whose leaves glisten and quiver in the shining wind of the spirit, drops ever and anon, self- luminous, the dew of immortality. john st. john 115 many and wonderful also were the visions and powers offered unto me in this hour; but i refused them all; for being in my lord and he in me, there is no need of these toys. 12.00. the pose over. on this second sitting, practically no though

LIBER LIBERI VEL LAPIDIS LAZULI

e averted, that god of subtlety and laughter, that young doric god, him will i serve. 43. for the end thereof is tormet unspeakable. 44. better the loneliness of the great grey sea! svb figvra vii 13 45. but ill befall the folk of the grey land, my god! 46. let me smother them with my roses! 47. o thou delicious god, smile sinister! 48. i pluck thee, o my god, like a purple plum upon upon a sunny tree. how thou dost melt in my mouth, thou consecreated sugar of the stars! 49. the world is all grey before mine eyes; it is like an old worn wine-skin. 50. all the wine of it is on these lips. 51. thou hast begotten me upon a marble statue, o my god! 52. the body is icy cold with the coldness of a million moons; it is harder than the adamant of eternity. how shall i come forth into the light? 53

ines and the cates and the splendid meats! 45. breathe in perfumes and the clouds of little gods like wood-nymphs that inhabit the nostrils! 46. feel with your whole body the glorious smoothness of the marble coolth and the generous warmth of the sun and the slaves! 47. let the invisible inform all the devouring light of its disruptive vigour! 48. yea! all the world is split apart, as an old grey tree by the lightning! 49. come, o ye gods, and let us feast. 26 liber liberi vel lapidis lazuli 50. thou, o my darling, o my ceaseless sparrow-god, my delight, my desire, my deceiver, come thou and chirp at my right hand! 51. this was the tale of the memory of al a fin the priest; yea, of al a fin the priest. 27 vii 1. by the burning of the incense was the word revealed, and by the distant drug

LIBER LVII

peak of the holy qabalah? o science secret, subtle, and sublime, who shall name thee without veneration, without prostration of soul, spirit, and body before thy divine author, without exaltation of soul, spirit, and body as by his favour they bathe in his lustral and illimitable light? it must first here be spoken of the exoteric qabalah to be found in books, a shell of that perfect fruit of the tree of life. next we will deal with the esoteric teachings of it, as frater p. was able to understand them. and of these we shall give examples, showing the falsity and absurdity of the uninitiated path, the pure truth and reasonableness of the hidden way. for the student unacquainted with the rudiments of the qabalah we recommend the study of s. l. mathers .introduction. to his translation of th

triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the sc

sephiroth are grouped in various ways. there is a superior triad or trinity; a hexad; and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a f

for the living truth. further, he had an academic reason for his choice of a number; for the tabulation of the book is from kether to malkuth, the course of the flaming sword; and if this sword be drawn upon the* i had no idea that i knew this before 1912 [note added by ac in a copy of equinox i (5, transcribed by yorke] 32 i.e, the three volumes of crowley.s collected works. t.s. 24 liber lviii tree of life, the numeration of the paths over which it passes (taking g, 3, as the non-existent path from binah to chesed, since it connects macroprosopus and microprosopus) is 777 [see diagrams 2 and 1233] to take another example, it is no mere coincidence that 463, the staff of moses, is t, s, g, the paths of the middle pillar; no mere coincides that 26, hwhy, is 1+ 6+ 9+ 10, the sephiroth of t

gument is an argument in a circle .only an adept can understand the qabalah. just as (in buddhism) sakyamuni said .only an arahat can understand the dhamma. in this light, indeed, the qabalah seems little more than a convenient language for recording experience. we may mention in passing that frater p. never acquiesced in the obvious .cook. of arguing x= y+ 1 x= y, by assuming 33 [diagram 2 was a tree of life diagram showing the paths with letters, tarot trumps, and yetziratic attributions, and the sephiroth with associated grades; diagram 12 the figure of the flaming sword. t.s] on the qabalah 25 that x should add one to itself .for the concealed unity..34 why shouldn.t y have a little concealed unity of its own?35 that the method should ever have been accepted by any qabalist argues a ba

LIBER LXI VEL CAUSAE

itter toil prepared all things under the guidance of d.d.s (even as the hand writes, while the conscious brain, though ignorant of the detailed movements, applauds or disapproves the finished work) there was a certain period of repose, as the earth lieth fallow. vel causa 7 26. meanwhile these adepts busied themselves intently with the great work. 27. in the fullness of time, even as a blossoming tree that beareth fruit in its season, all these pains were ended, and these adepts and their companions obtained the reward which they had sought.they were to be admitted to the eternal and invisible order that hath no name among men. 28. they therefore who had with smiling faces abandoned their homes, their possessions, their wives, their children, in order to perform the great work, could with

LIBER LXVII THE SWORD OF SONG

es they should mean (huxley .evolution of theology..a.c. introduction iii if the student has advanced spiritually so that he can internally, infallibly perceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought much, experienced much, yet would rather die than avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since

e in a tower like once childe roland. found, blind, deaf, huge, or in that forest of two hundred thousand trees,8 fit alike to shelter man and mouse, and. shall i say god? be patient, your reverence,9 i warrant you.ll journey a wiser man ever hence! let.s tap (like the negro who gets a good juice of it, cares nought if that be, or be not, god.s right use of it),10 in all that forest of verses one tree11 yclept .red cotton nightcap country: how a goldsmith, between the ravishing virgin and a leman too rotten to put a purge in, day by day and hour by hour, in a browningesque forest of thoughts having lost himself, expecting a miracle, solemnly tossed himself off from the top of tower. moral: don.t spoil such an excellent sport as an ample estate with a church and a courtesan .truth, that.s t

alse note on the trumpet, shout .a champion? faith.s defender! out! sceptic and sinner! see me! quail i. i cite the little-go. you stare, and have no further use for paley! caird.s interpretation of hegel. his identification of it with christianity proved to be mystical. his interpretation false. 420 425 430 435 440 445 450 455 14 the sword of song but if you drink your mystic fill under the good tree igdrasil64 where is at all your use for christ? hath krishna not at all sufficed? i hereby guarantee to pull a faith as quaint and beautiful as much attractive to an ass, and setting reason at defiance, as zionism, christian science, or ladies. leage,65 .keep off the grass. from .alice through the looking-glass. hence i account no promise worse, fail to conceive a fiercer curse than john.s th

taphysical lotus-eyed.6.gautama buddha. 10. childe roland.7.browning, dramatic romances. 11. two hundred thousand trees.8.browning wrote about 200,000 lines. 13. your reverence.9.the imaginary aunt sally for the poetic cocoanut* 16 .god s right use of it..10..and many an eel, though no adept in god.s right reason for it, kept gnawing his kidneys half a year..shelley, peter bell the third. 17. one tree.11.note the altered value of* crowley confuses two common pastoral amusements .throwing wooden balls at cocoanuts and sticks at aunt sally. the metaphor, such elasticity having led prof. bl mengarten to surmise them to be indiarubber trees. 27 .truth, that s the gold..12.two poets of croisic, clii. 1, and elsewhere. 28 .i, you, or simpkin..13.inn album, l. 143 .simpkin. has nothing to do with

eligious humbug, from the pope to the salvation ranter, from the mormon and the jesuit to that mongrol mixture of the worst features of both, the plymouth brother, have scared their illiterate, since hypocrisy was born, with abel, and spiritual tyranny with jehovah! society, in the long run, is eminently sane and practical; under the second empire it ran mad. if these things are done in the green tree of society, what shall be done in the dry tree of bohemianism? art always has a suspicion to fight against; always some poor mad max nordau is handy to call everything outside the kitchen the asylum. here, however, there is a substratum of truth. consider the intolerable long roll of names, all tainted with glorious madness. baudelaire, the diabolist, debauchee of sadism, whose dreams are nig

LIBER LXXVIII

it represents, therefore, very great power for good or evil, but invoked; and it also represents whirling force, and strength through trouble. it is the affirmation 10 liber lxxviii of justice upholding divine authority; and it may become the sword of wrath, punishment, and affliction. iv the root of the powers of the earth ace of pentacles a white radiant angelic hand, holding a branch of a rose tree, whereon is a large pentacle, formed of five con-centric circles. the innermost circle is white, charged with a red greek cross. from this white centre, twelve rays, also white, issue: these terminate at the circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wi

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

e through prudence of management, yet sometimes unaccountably foolish; alternatively talkative and suspicious. kind, yet wavering and inconsistent. fortunate in journeying. argumentative. chokmah of (pleasant change, visit to friends. herein the angels labkl and hyrcw have rule. xxxvii the lord of material works three of pentacles a white-winged angelic hand, as before, holding a branch of a rose tree, of which two white rosebuds touch and sur-mount the topmost pentacle. the pentacles are arranged in an equilateral triangle. above and below the symbols% and j. working and constructive force, building up, creation, erection; realization and increase of material things; gain in commercial transactions, rank; increase of substance, influence, cleverness in business, selfishness. commencement

of substance, influence, cleverness in business, selfishness. commencement of matters to be established later. narrow and prejudiced. keen in matters of gain; sometimes given to seeking after impossibilities. binah of (business, paid employment, commercial transaction. herein are hywjy and hyjhl angelic rulers. xxxviii the lord of earthly power four of pentacles a hand holding a branch of a rose tree, but without flowers or buds, save that in the centre is one fully blown white rose. pentacles are disposed as on the points of a square; a rose in its centre. symbols! and j above and below to represent the decan. 38 liber lxxviii assured material gain: success, rank, dominion, earthy power, completed but leading to nothing beyond. prejudicial, covetous, suspicious, careful and orderly, but

taro 43 from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of y (settlement, arrangement, completion. herein are laann and latyn angelic rulers. xlviii the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are# and b. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determ

LIBER MMCMXI NOTE ON GENESIS

s 17. also hope.hope in the earth as there is hope in heaven. and the last letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number o

LIBER O

2. crossreferences are given) 2. if we take an example the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find .knowledge of sciences. by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphthartharath,4 its colours o

ick. 3 most of these columns appear in the expanded appendix v of the .blue brick. edition of magick, thus: 777 magick description i. 0 key scale ii, iii. 1, 2 hebrew names of numbers and letters, english translation. v [omitted] god-names in assiah. vi, vii. 9, 11 heavens of assiah, english translation. ix. 7 the sword and the serpent. xi. 12 the elements (with their planetary rulers. xii. 8 the tree of life. xiv. 14 general attribution of tarot. xv. xviii. 55. 58 the colour scales. xix. 24 selection of egyptian gods. xxxiv. 26 some greek gods. xxxv. 27 some roman gods. xxxviii. 28 animals, real and imaginary. xxxix. 29 plants, real and imaginary. xl. 30 precious stones. xli. 33 magical weapons. xlii. 31 perfumes. xlv. 32 magical powers [western mysticism. liv. 61 the letters of the name

LIBER SAMEKH

the motion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs

LIBER THISHARB

life has hitherto been guided by those false notions. therefore on giving them up, one has no standard of control of thought or action; and, until the truth is born, one can move only by virtue of one fs momentum. it is jumping off [note added in mtp publication of liber 913] 2 liber bracyt vel via memoria 4. it is even said that in certain circumstances it is possible to fall altogether from the tree of life, and to attain the towers of the black brothers. but we hold that this is not possible for any adept who has truly attained his grade, or even for any man who has really sought to help humanity even for a single second,1 and that although his aspiration have been impure through vanity or any similar imperfection. 5. let the adept who finds the result of these meditations unsatisfactor

LIBER XCV THE WAKE WORLD

ful pictures and texts, and there were ever such strange things on it. there was a little crucifix in the middle, all of diamonds and emeralds and rubies, and other precious stones, and there was a dagger with a golden handle, and a cup full of the most delicious wine, and there was a curious coin with the strangest writing on it, and a funny little stick that was covered with flames, like a rose tree is with roses. beside the strange coin was a heavy iron chain, and i took it and put it round my neck because i was bound to my fairy prince, and i would never go about like other people till i found him again. and they took the dagger and dipped it in the cup, and stabbed me all over to show that i was not afraid to be hurt, if only i could find my fairy prince. then i took the crucifix and

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

eleazar meletinskij, gscandinavian mythology as a system, h the journal of structural anthropology 1 (1973: 43.58, and 2 (1974: 57.78, and kirsten hastrup, culture and history in medieval iceland: an anthropological assessment of structure and change (oxford: clarendon, 1985. both these authors sought to distinguish the vertical from the horizontal axes, the first manifesting itself in the world tree linking heaven and the underworld, and the second, in the disk of the earth on which asgard, midgard, and the worlds of the giants are located. meletinskij argued that cosmogony and eschatology were distinguished by the axes and that this distinction had a chronological aspect. hastrup described the difference as one of reversibility: events on the vertical axis were girreversible, h for they

tegories thor requests are as follows: earth, heaven, moon, sun, clouds, wind, calm, sea, fire, wood, night, seed, and ale. these categories and the order in which they appear can hardly be arbitrary. the first five are cosmic, and they are presented in the order in which they appear in the creation story. sea and fire will destroy the cosmos at ragnarok, wood could represent yggdrasil, the world tree, and beer, which comes from grain that grows out of seeds, is associated with odin and wisdom. at the equivalent point in an odinic wisdom contest there would be an epiphany, as in grimnismal or vafthrudnismal, leading to the death of the one contending in wisdom with the god, and here something similar happens: night, the eleventh category, has ended. thor has the last word, and in his final

ut two berserks who build a road; this legend was in turn based on the international migratory legend von sydow had discussed. the argument is quite plausible, but it was disputed by ursula dronke, gvoluspa and satiric tradition, h annali: sezione germanica: studi nederlandesi, studi nordici 77 (1979: 57.86, who postulated a lost lay of svadilfari as the source of voluspa, stanzas 25.26. ask (ash-tree) and embla first humans. the story of the creation of humans is found in voluspa, stanzas 17.18, and in snorri fs gylfaginning. according to voluspa, ask (the first human man) and embla (the first human woman) were found on shore, capable of little and fateless. odin, hoenir, and lodur endowed them with the various qualities they needed to live. odin gave breath or spirit, hoenir gave mental

and from them descend the races of mankind. in voluspa, the stanzas about ask and embla follow the catalog of dwarfs, and it is quite possible that stanza 10, which refers to the dwarfs f making of 62 norse mythology human forms out of the earth, may be involved. in this scenario, the dwarfs would have formed humans, but the gods would have endowed them with life. although ask clearly means gash tree, h the meaning of embla is uncertain. gelm tree h is one possibility, but it encounters serious linguistic obstacles. the other possibility usually offered is gvine, h and in connection with this option comes the further suggestion of a relationship between human sexual congress and the turning of a hardwood such as ash into a soft wood to make fire. see also hoenir references and further rea

tions in the newly built hall of olaf pai (peacock) from around 1185 or so in western iceland. here is what husdrapa says about the funeral: the battle-wise frey rides on a boar, bristled with gold, first to the pyre of the son of odin, and leads armies. the exceedingly widely famous hropta-ty lr [odin] rides to the pyre of his son. there i perceive valkyries and ravens accompany the wise victory-tree [man; here odin] to the blood of the holy corpse. thus [the hall] is adorned from within with things remembered. the excellent heimdall rides a horse to that pyre that the gods had built for the fallen son of the very wise tester of the raven [odin. the very powerful hild of the mountains [giantess] caused the sea-sleipnir [ship] to trudge forward; but the wielders of the helmet flames of hro

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

to others, and often, such unacceptable discrimination was sanctioned by religious authorities. going back to lamarck, he is best remembered for his proposition that characters acquired by animals over their lifetime can be transmitted to their progeny. according to this proposition, the neck of the giraffe, for example, would get longer over generations because giraffes, in their quest for tall tree leaves for food, continually stretched out their necks to reach these leaves. this acquired character, according to the lamarckian view, was then inherited by the progeny of these neck-stretching giraffes. we now know that acquired biological characters (whatever they may be, such as the acquired ability in humans to jog for long distances) are not heritable. briefly summarized as it is above

more slowly and can date samples that are hundreds of thousands of years old. others yet, such as uranium-238, are used to date samples that are billions of years old, such as rock samples deposited when earth had recently formed from the collisions of smaller bodies in orbit around our then young sun. nor is radioactivity the only available technique to date natural objects. another technique is tree-ring dating. tree growth can be measured by the counting of annual ring formations in their trunks. some trees, depending on their location, are as old as 2,000 to 3,000 years. cores from these trees have been used to calibrate the carbon-14 method by measuring the creationist purpose and irreducible complexity rebutted 57 radioactivity in their rings. thus, a method that few would object to

tree growth can be measured by the counting of annual ring formations in their trunks. some trees, depending on their location, are as old as 2,000 to 3,000 years. cores from these trees have been used to calibrate the carbon-14 method by measuring the creationist purpose and irreducible complexity rebutted 57 radioactivity in their rings. thus, a method that few would object to, the counting of tree rings, has been used to validate carbon-14 dates. further, another nonradioactive dating method based on the chemical properties of amino acids the building blocks of proteins is called amino acid racemization. this method can date biological specimens that are between 50,000 and 200,000 years old. finally, two more nonradioactive techniques, based on the effects of cosmic rays (a type of ene

ate the origin of species alive today, even if they left no trace in the fossil record. this is done by extrapolating or interpolating differences in base sequences of these extant species with those whose fossil record and dating are well known. this method is used to build what are called phylogenetic trees, which can be based on dna sequence alone. these trees look exactly like the theoretical tree shown in figure 2.1 except that here, the times since divergence of species can be measured by counting the differences in dna base-pair sequences among various species. in fact, scientists have so much confidence in these dna-based phylogenetic trees that they use dna homology data to predict the functions of genes in organisms whose genomes were newly sequenced, and they can even tell which

ot share. for wheat, one should use another plant genome, and for lions, one could use any sequenced mammalian genome. by extending the study of dna homology from so-called higher organisms (plants and animals) to so-called lower organisms (sponges, fungi, and bacteria, for example, and thus going deeply back in time on the evolutionary scale, scientists have been able to build what is called the tree of life (figure 3.3. this tree looks exactly like a classical evolutionary tree with points of divergence and branches. what is special about this tree, however, is that it retraces the history of all life on earth. thousands of biologists have sequenced tens of thousands of dna segments to arrive at this result. the tree shows that life consists of three big domains: the eukarya, whose dna i

MACNULTY W KIRK KABBALAH AND FREEMASONRY

moment, i would like to suggest that this is not simply an architectural picture. rather it is fundamentally a kabbalistic diagram. why? because in spite of what seems to be an ordinary structure, this is a picture of a staircase between two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring again to figure 1, we can see that in the 1740s a second masonic body called the "antient grand lodge" was beginning to form in london. as is the case with the premier grand lodge, we know very little of the origin of the antients. the most generally accepted theory is that the antient

ritten records of the lodge of reconciliation, it is generally agreed that what is known today as the "emulation working" preserves the conclusions of that lodge probably as well as any of the several rituals that are in current use. it is that masonic working that we will consider in a kabbalistic context. i propose to relate freemasonry to kabbalah by relating the various masonic symbols to the tree of life. however, before writing openly about masonic symbols it seems appropriate to say a little bit on the subject of one of the commonly held views about freemasonry. it is commonly held that masons are compulsively secretive about things masonic. in view of that widely held belief, it may seem strange that a mason should write about masonic symbolism in a publication for public consumpti

fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the ionic column in the middle, strength to the doric column on the left, and beauty to the corinthian column on the right.42 the three pillars, like the tree of life, speak of a universe in which expansive and constraining forces are held in balance by a coordinating agency. in masonic terms this idea is called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "element

e and constraining forces are held in balance by a coordinating agency. in masonic terms this idea is called the "rule of three" four worlds the universe as it was perceived43 by the renaissance philosophers consisted of "four worlds" the hermetica describes such a division with each of the four worlds associated with one of the classical "elements."44 kabbalah has the same division as review of "tree mechanics" will indicate.45 they are the "elemental" or physical world (asiyyah, the "celestial" world of the psyche or soul (yezirah, the "supercelestial" world or spirit (beriah, and the divine world (azilut. we can see that these same levels are represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of

e represented on the board. the pavement represents the "elemental" physical world, the central part of the board including the columns and most of the symbols, represents the "celestial" world of the psyche or soul, the heavens represent the "supercelestial" world of the spirit, and the glory, as we have seen, represents the divinity. in figure 10 i have related these macro-cosmic symbols to the tree of life. since a person starting on a masonic career enters the lodge from his life in the physical world, i will consider the lodge to be a representation of the psyche which is the world of consciousness contiguous with the physical world. the psyche is also the bridge between the physical world and the world of the spirit. because of that, this tree on which we shall place the symbols of m

MAGIC AND SPELLS

chose to flee to this nameless backwater keep and cloak myself in squalor and obscurity. why did h spend my fortune and my eyesight, and then-steal away to here, to grow wizened and ugly and bent? why? well, because i have true spellfire too, of course. come looking for me, and i will blast you to dust, and then lay waste to all your descendants, ancestors, and the realm you came from, every last tree and stone of it. why? well, it's what i usually do -baerendra riverhand, sage of spandeliyon as a standard action, she may expend these spellfire energy levels as a ranged touch attack (maximum range 400 feet, dealing 1d6 points of spellfire damage per level expended (reflex half dc 20. spellfire damage is half fire damage and half raw magical power, just like the damage of aflame strike spel

pells 1 obscuring mist 6 prying eyes 2 blindness/deafness 7 nightmare 3 blacklight 8 power word, blind 4 armor of darkness 9 power word, kill 5 darkbolt 1 animate rope 6 fantastic machine 2 wood shape 7 major- creation 3 stone shape' 8 forcecage 4 minor creation 9 greater fantastic machine 5 wall of stone elf domain spells 1 true strike 6 find the path 2 cat's grace 7 liveoak 3 snare 8 sunburst 4 tree stride 9 antipathy s commune with nature evil domain deities: abbathor, auril, bahgtru, bane, beshaba, cynic, deep duerra, gargauth, ghaunadaur, gruumsh, ilneval, kiaransalee, laduguer, lolth, loviatar, luthic, malar, mask, sebek, selvetarm, set, shar, shargaas, talona, talos, tiamat, umberlee, urdlen, velsharoon, vhaeraun, yurtrus. family domain' deities: berronar truesilver, cyrrollalee, el

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

n theory of music and color fishes, insects, animals, reptiles and birds (part one) fishes, insects, animals, reptiles and birds (part two) flowers, plants, fruits, and trees stones, metals and gems ceremonial magic and sorcery the elements and their inhabitants hermetic pharmacology, chemistry, and therapeutics the qabbalah, the secret doctrine of israel fundamentals of qabbalistic cosmogony the tree of the sephiroth qabbalistic keys to the creation of man an analysis of tarot cards the tabernacle in the wilderness the fraternity of the rose cross rosicrucian doctrines and tenets fifteen rosicrucian and qabbalistic diagrams alchemy and its exponents the theory and practice of alchemy: part one the theory and practice of alchemy: part two the hermetic and alchemical figures of claudius de

rpent of wisdom--the sacred crocodile. 85 fishes, insects, animals, reptiles, and birds, part ii the dove, the yonic emblem--the self-renewing phoenix--the great seal of the united states of america--bast, the cat goddess of the ptolemies--apis, the sacred bull--the monoceros, or unicorn. 89 flowers, plants, fruits, and trees the flower, a phallic symbol--the lotus blossom--the scandinavian world tree, yggdrasil--the sprig of acacia--the juice of the grape--the magical powers of the mandrake. 93 stones, metals, and gems prehistoric monuments--the tablets of the law--the holy grail--the ages of the world- talismanic jewels--zodiacal and planetary stones and gems. 97 ceremonial magic and sorcery the black magic of egypt--doctor johannes faustus--the mephistopheles of the grimores--the invoca

bbalistic writings--rabbi simeon ben jochai--the great qabbalistic books--the divisions of the qabbalistic system--the sepher yetzirah. 113 fundamentals of qabbalistic cosmogony ain soph and the cosmic egg--the qabbalistic system of worlds--the qabbalistic interpretation of ezekiel's vision--the great image of nebuchadnezzar's dream--the grand man of the universe--the fifty gates of life. 117 the tree of the sephiroth the thirty-two paths of wisdom--the greater and the lesser face--kircher's sephirothic tree--the mystery of daath--the three pillars supporting the sephirothic tree--the four letters of the sacred name. 121 qabbalistic keys to the creation of man gematria, notarikon, and temurah--the elohim--the four adams--arabian traditions concerning adam--adam as the archetype of mankind

lay in its pessimism and conquest of individual will. his own religious viewpoints resembled closely the buddhistic. to him nirvana represented the subjugation of will. life--the manifestation of the blind will to live--he viewed as a misfortune, claiming that the true philosopher was one who, recognizing the wisdom of death, resisted the inherent urge to reproduce his kind. click to enlarge the tree of classical mythology. from hort's the new pantheon. before a proper appreciation of the deeper scientific aspects of greek mythology is possible, it is necessary to organize the greek pantheon and arrange its gods, goddesses, and various superhuman hierarchies in concatenated order. proclus, the great neo-platonist, in his commentaries on the theology of plato, gives an invaluable key to th

nd arrange its gods, goddesses, and various superhuman hierarchies in concatenated order. proclus, the great neo-platonist, in his commentaries on the theology of plato, gives an invaluable key to the sequence of the various deities in relation to the first cause and the inferior powers emanating from themselves. when thus arranged, the divine hierarchies may be likened to the branches of a great tree. the roots of this tree are firmly imbedded in unknowable being. the trunk and larger branches of the tree symbolize the superior gods; the twigs and leaves, the innumerable existences dependent upon the first and unchanging power. p. 19 of friedrich wilhelm nietzsche it has been said that his peculiar contribution to the cause of human hope was the glad tidings that god had died of pity! the

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ut water i' my lang gun; ye've fixed my sword within the sheath that out again it winna come' he had but time to cross himsel, a prayer he hadna time to say, till round him came the crosiers keen, all riding graith'd and in array 'weel met, weel met, now parcy reed, thou art the very man we sought; owre lang hae we been in your debt, no w will we pay you as we ought 'we'll pay thee at the nearest tree, where we shall hang thee like a hound' brave parcy rais'd his fankit sword, and fell'd the foremost to the ground. alake, and wae for parcy reed! alake, he was an unarmed man! four weapons pierced him all at once, as they assail'd him there and than. they fell upon him all at once, they mangled him most cruellie, the slightest wound might caused is deid, and they hae gi'en him thirty-three;

MASTERING WITCHCRAFT

itional love spells that clutter up the workbooks of older witches tend to be rural charms mostly unsuitable for the modern urban witch who lives in an apartment in new york city, or a semidetached in croydon, england. some of them, however, preserve the real flavour of old-time witchery, and as such deserve mention in passing. one making use of the second law of direct transmission is the willow tree spell on a friday morn (8 a.m) when the moon is waxing, dig the earth out of the footprint of the one you would have as a lover and dig it into the soil surrounding the roots of a willow tree, chanting the following charm as you do: many earths on earth there be whom i love mine own shall be. grow, grow willow tree sorrow none unto me. he the axe, i the helve, he the cock, i the hen: as my wi

i the helve, he the cock, i the hen: as my will, so mote it be! another charming one of similar ilk is the apple spell apples being a fruit sacred to habondia, it is entirely appropriate that they should figure as much in love magic as they do. here is the original spell translated from the workbook of a german witch in rhyming couplets: on friday early as may be, take the fairest apple from the tree, then in thy blood on paper white thine own name and true love's write. that apple thou shalt in two cut and for its cure that paper put, with two sharp pins of myrtle wood join the halves till it seem good. in the oven let it dry: and wrapped in leaves of myrtle lie, under the pillow of thy dear, yet let it be unknown to her. and if it a secret be she soon will show her love for thee. myrtle

nt invocation to the horned one, starting in the east and repeating it to each quarter, travelling clockwise. as you do so, cense and anoint each side of the altar table with a dab of wine from the chalice. this in effect is consecrating the triangle to the service of cernunnos. at the same time, try to visualize yourself as standing in a small clearing within a vast, dark forest. the tops of the tree close far above you over your head, and through the green twilight you can hear in the distance the trampling and occasional cry of a wild beast as it crashes through the undergrowth. it seems to be approaching the clearing in the trees where you stand, drawing ever nearer each time you face another quarter to repeat your invocation. now you can even smell the rank goaty smell of the beast! i

worth your while to purchase some of these, including the herbs already mentioned, to experiment carefully with along the lines we have laid out in the preceding chapter. useful philter components fennel sea holly root, or eryngo (eryngium maritimum) cardamom dill or anet ginger cumin marjoram cowslip flowers (primula veris) endive (when used as a sachet, potency lasts seven days) linden or lime tree flowers mullein grain of paradise, also known as egyptian paradise seed motherwort (leonurus cardiaca] ginseng root (much favoured by our eastern copractitioners) violet petals sweet sedge (sweet flag, acorus calamus) verbena thyme anise basil rose petals (can be used in form of rose hip syrup) apple (either blossom or fruit itself) lovage (levisticum officinale "loving herbs" of old lore) ro

talisman, and is used au naturel, straight out of the earth. magical herbs of beneficence will be dealt with at the end of this chapter, so i will now move on to discuss the witch ball. this amulet can take two forms. the more fanciful, and less traditional, is that of a hollow glass globe about the size of a medicine ball, silvered on the inside and resembling nothing more than a giant christmas tree ornament. the rationale behind its use is similar to that of a fascination gem. it is generally hung centrally from the ceiling of the room in which you spend most time or, alternatively, in the front hall "guarding" the main entrance to your home. you can often find such witch balls in antique shops, as at one time they became very popular among wealthy nonwitches, providing as they do hands

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

kohen ha-gadul was alone permitted to enter, that is to say, the high-priest. i conjure ye by him who hath made the heavens and the earth, and who hath measured those heavens in the hollow of his hand, and enclosed the earth with three of his fingers, who is seated upon the kerubim and upon the seraphim; and by the kerubim, which is called the kerub, which god constituted and placed to guard the tree of life, armed with a flaming sword, after that man had been driven out of paradise. i conjure ye anew, apostates from god, by him who alone hath performed great wonders; by the heavenly jerusalem; and by the most holy name of god in four letters, and by him who enlighteneth all things and shineth upon all things by his venerable and ineffable name, eheieh asher eheieh; that ye come immediate

ate; thou who hast created all things by thine agency, in whose presence are the living creatures, of which four are marvellously volatile, which have six wings, and who incessantly cry aloud: qadosch, qadosch, qadosch, adonai elohim tzabaoth, heaven and earth are full of thy glory; o lord god, thou who hast expelled adam from the terrestrial paradise, and who hast placed the kerubim to guard the tree of life, thou art the lord who alone doest wonders; show forth i pray thee thy great mercy, by the holy city of jerusalem, by thy wonderful name of four letters which are yod, he, vau, he, and by thy holy and admirable name, give unto me the power and virtue to enable me to accomplish this experiment, and to come unto the desired end of this operation; through thee who art life, and unto whom

itten thereon with the blood of a black hen the following character and word (see figure 7) having made two of these slips, place one in each end of the stick and close the apertures up with pith, afterwards on a friday in the month of february thou shalt fumigate the aforesaid stick with suitable incense thrice in the air, and having taken it thence thou shalt bury it in the earth under an elder tree. afterwards thou shalt expose it in the pathway by which the sportsman will pass, and once he has passed by it, he need not hope to kill any game during that day. if thou shalt wish a second time to lay a spell upon him in like manner, thou needest but to expose the stick again in his path; but take care to bury it again in the earth under an elder tree, so as to be able to take it from thenc

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ure 61. figure 62. book two page 99 the scimitar (figure 63, and the sickle (figure 64, are made in the same way, as also the dagger (figure 65, the poniard (figure 66, and the short lance (figure 67, in the day and hour of mercury, and they should be dipped in the blood of a magpie and the juice of the herb mercury. thou must make for them handles of white boxwood cut at a single stroke from the tree, at the rising of the sun, with a new knife, or with any other convenient instrument. the characters shown should be traced thereoxn thou shalt perfume them according to the rules of art; and wrap them in silk cloth like the others. the staff (see figure 68) should be of elderwood, or cane, or rosewood; and the wand (figure 69) of hazel or nut tree, in all cases the wood being virgin, that is

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

MEANING OF MASONRY

ook of genesis, you will find the same subject related in the allegory of adam and eve. they were intended, as you know, for perfection and happiness, but their creator's project became nullified by their disobedience to certain conditions imposed upon them. i will ask you to observe that their offence was precisely that committed by our masonic conspirators. they had been forbidden to eat of the tree of knowledge; or, in masonic language, they were under obligation" not to attempt to extort the secrets of a superior degree" which they had not attained. now the hebrew word hiram means guru, teacher of" supreme knowledge" divine light and wisdom, and the liberty that comes therewith. but this knowledge is only for the perfected man. it is that knowledge that hiram said was" kno wn to but th

s neck; because when once stirred by a genuine desire for the higher knowledge that real initiation is intended to confer, he can never turn back on what he learns thereof without committing moral suicide; he can never be again the same man he was before he gained a glimpse of the hidden mysteries of life. and as the angel stood with a flaming sword at the entrance of eden to guard the way to the tree of life, so will the man whose initiation is not a conventional one find himself threatened at the door of the higher knowledge by opposing invisible forces if he rashly rushes forward in a state of moral unfitness into the deep secrets of the centre. better remain ignorant than embark upon this unknown sea unwisely and without being properly prepared and in possession of the proper passports

rs. the fact that a candidate is not admitted within the lodge-portals without certain assurances, safeguards and tests, and that even then he is menaced by the sword of the i.g, is an indication that peril to the mental and spiritual organism is recognized as attending the presumptuous engaging in the things with which initiation deals. as the flaming sword is described as keeping the way to the tree of life from those as yet unfitted to approach it, so does the secret law of the spirit still avenge itself upon those who are unqualified to participate in the knowledge of its mysteries. hence the commandment" thou shalt not take the name of the lord thy god in vain" that is by invoking divine energy for unworthy or vain purposes. here, and upon the general subject of the signs, tokens and

MICHAEL FORD BOOK OF CAIN

yet i held more questions than they. i began to see naamah in dreams, beautiful and grown voluptuous as she rested with lilith, who i sought in dreams. they whispered chants and sweet musick to my ears, and then i would go unto them dawn would bring my waking into the mundane fields of my false family, and the ridicules of abel. it was one day in the fields that i built an altar at the base of a tree and then cut down my brother i took his blood and skull before this gateway, and called to my true father and mother i held no love for these who would treat me as a dead animal in their family. i would be marked again among the animals, who i could run with. i took this skull and the spirit of abel with it he would walk with me forever this was taught to me in dreaming behold cain, a blood f

MICHAEL FORD WITCHMOON

ine, control and mental strength. the essence of karezza is that once orgasm is denied then this rampant energy which the sorcerer is controlling may, during vision or dream, be fulfilled in another desired area. this method can also be used to contact a succubus or incubus and is a very useful technique for purposes of evocation and invocation. da ath da ath is one of the zones of the qabalistic tree of life, a great void which is defined as the abyss. the abyss or zone of da'ath is best understood as the dimension from which all begins or manifests, we are but spawn of the abyss. this is the christian hell, evil only by the ignorance and lack of understanding concerning the nature of da ath. the world, nature and the universe as we know it are indifferent to suffering, the same as the ab

to the lying and false nature of the essence. choronzon seizes upon every point of the self which is confused, in conflict, sick or twisted. it can take and build upon any form of hate, self-pity, depression and madness. this is why the sorcerer who takes this path must be well disciplined and of a sound mind. the significance of the rites of da'ath is that having entered the reverse side of the tree of life, and passed through the da'athian gates, a plethora of psychic and hidden knowledge becomes available. da ath is a conjunction and child of the qabalistic zones of chokmah (wisdom) and binah (understanding. as israel regardie pointed out in the golden dawn (llewellyn 1971: but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a h

d in turn have congress with female succubi, or children of lilith. the legends of nocturnal emissions carried on with these initiations or dream-induced congress. 49 49 osculum infame the initiate s dedication to undertake the initiate s oath of witches, by the symbolic kiss of shame. the pact should take place out in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith sho

the ghostroads of your lunar splendor i shall consume the blood of the moon bless me in the shadows hekau! complete the rite and envision each goddess and you rise to a sexual frenzy, consecrate the rite with the sexual fluid or blood offering (from yourself) upon the sigil in the pot/jar/box. after the rite, take the fetish and bury it near the chosen area, which has been either a graveyard, oak tree or burial ground of a familiar. ignite a black candle at the head of the burial site and recite hekas, hekas hekausath usha, umpesha narasta spirit of the moon, lover and death-embracer, grow in the land of the dead. i give you strength and life, by the wytch fire of azrael and hecate, i summon the shades of the grave to give this spirit food to grow, so it shall be! iii) the queen of the dea

d of persia. the birth data of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mithras, etc. the moon of december is known as the wolf moon, oak moon which refers to the birthing of new life, to which the balance of nature grows strong. the great oak tree reaches high into the material world while having it's roots deeply planted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

humanaspect in favor of the alien, done to create a subliminal affiliation. when it is said that eve was made from the rib of adam while he slept, the reference isagain to genetics and bioengineering.being naked ultimately meant that the members of the hybrid adamic servantrace would be strictly forbidden to partake of something now referred to as the treeof the knowledge of good and evil or the tree of life. these were other crypticeuphemisms for the knowledge of biology and genetics.the dna was always likened to a tree with 22 branches, or later, in esoteric lore, pathways.the knowledge of genetic science was symbolized by possession of a straight staff with aserpent motif. this is the reason why even today, the medical profession uses the hermeticcaduceus. there is nothing esoteric abo

these were other crypticeuphemisms for the knowledge of biology and genetics.the dna was always likened to a tree with 22 branches, or later, in esoteric lore, pathways.the knowledge of genetic science was symbolized by possession of a straight staff with aserpent motif. this is the reason why even today, the medical profession uses the hermeticcaduceus. there is nothing esoteric about the term, tree of good and evil. when it isrealized that the reference is to dna, all becomes clear. both sides, literally, the good andthe evil had knowledge of the tree. therefore, it should read as the tree of the good and/or the evil. alan alford is just one of many scientists who is open to the concept of alien interven-tion when accounting for the anomalies surrounding the origin and evolution of man

shall be utterly destroyed (exodus22:20)by the sweat of your face will be your bread, until you return to the ground; for out of it youwere taken, for dust you are and to dust you will return (genesis 3:17-19) then shall ye know that i am the lord, when their slain men shall be among their idolsround about their altars, upon every high hill, in all the tops of the mountains, and underevery green tree, and under every thick oak, the place where they did offer sweet savor to alltheir idols..so will i stretch out my hand upon them, and make the land desolate..and theyshall know that i am the lord (ezekiel 6:13-14) wherefore, as i live, saith the lord god; surely, because thou hast defiled my sanctuary withall thy detestable things, and with all thine abominations, therefore will i also dimin

and human strands and their incompatibility. the folk-tales which have to do with the evil and good twin, the dark and fair sisters, the whiteand black witches, the twin towers, the true and false knights, the heroes descent andascent, etc, also conceal the same meta-theme. from robin hood to swan lake, fromhercules and the hydra to jason and the golden fleece, from the odin hanging on thewinding tree to conan the barbarian, from alice through the looking glass todungeons and dragons, the themes are one. what is the tree of the east and the treeof the west? what are the two seraphim who guard the ark of the covenant? what arethe gates of v alhalla? why are there twin columns at the portals of illustrious edifices?what do the swastika, the double-headed eagle, the masonic double cube, the d

n, whohas no good in him at all. what would be the point of creating such as being, or insending him to test those who themselves must be morally pure? if satan could even have the ability to aspire toward supreme godhead, and if thereare hierarchies of angels, etc, then perhaps god can indeed be surpassed? what arewe to make of this? we find that jehovah told a lie. eve did eat of the prohibited tree, but did not, as waswarned, die. so how and why would a god that puts such currency in morality telllies? god promised noah after the flood that he would never visit the world with likecalamity again..but there have been innumerable devastations unleashed on earth,which taken together would rival and even surpass the horror and death-toll of a pre-historic aeon. why does god create mankind an

MICHAEL W FORD THE VAMPIRE GATE

result of the separation from creation it seems by mere definition that the qlippoth is indeed inherent of the concept of the black flame, or gift of samael. between two separate things, there is a concept of separation which essentially is the concept of shells or peels being the aspects the sorcerer must fill and in turn devour in the process of becoming like samael and lilith. the qlippoth and tree of death (da ath) is the pathway to becoming like the adversary, as the tree of life is the path to joining with god (becoming one with. sabbat the gathering and conclave of sorcerers. there are in a conceptual sense, two types of sabbats the luciferian and the infernal. the infernal is a bestial and earth-bound journey, similar to those shown in woodcuts and gathering points. the infernal sa

sbn: 1411660862 198 pages, 8.5 x 11.0 in, perfect-bound, 60# white interior paper, black and white interior ink, 100# white exterior paper, fullcolor exterior liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to

undation of book of the witch moon is in the darksome practice of vampirism and predatory spirituality. the nine angles and the trapezoid workings, inspired by anton lavey and presented around the cult of daeva-yasna, the persian demon-sorcery of yatuk dinoih.contains the rituals of dream, ritual and astral vampirism as an initiatory tool, other cabalistic workings presenting the qlippoth and the tree of da ath or hidden wisdom. contains the grimoire based on ancient egyptian vampirism, liber aapep, luciferian magick practice,the chaos cult workings of choronzon as vampire, the rites of hecate, the infernal and luciferian sabbat, and the foundations of satanic practice in magick. containing in this massive grimoire is also a study of the order of nine angles from a luciferian perspective

MICHAEL WYNN THE SOUL TRAVELERS

n stories comes from the bible. in the first book of the bible, god creates the universe, earth, animals, and humanity in 6 days, resting on the seventh day. the first 2 humans, named adam and eve, were given a paradisiacal land called the garden of eden. it is at this point a character called the serpent, who is unambiguously described as the enemy of god, tricks eve into eating the fruit from a tree that the most high god forbade. the serpent s claim was that the fruit god so adamantly forbade was capable of remaking eve as the gods. after biting into the forbidden fruit, eve s eyes were opened and she came to know good and evil. eve then convinces her husband, adam, to also eat of the fruit, thereby opening his eyes as well. when god discovered what the primal couple( and the serpent) h

and the similarities between the various tales of inundation are even more alarming. most people who are even remotely familiar with atlantis will know that it was consumed by a flood. in the norse tradition of sweden and norway, a flood with poured forth from the bleeding god ymir consumed the whole of humanity, save a man named bergelmir and his wife who survived the flood using a hollowed-out tree trunk as a vessel. in the sumerian/babylonian accounts (2500bc, allegedly, a man named utnapishtim is warned by the god ea that another god enlil intends to flood the earth. utnapishtim then built a massive boat, and loaded his wife and 2 of every creature aboard. as the flood began to subside, utnapishtim released a dove, as noah did, to see if there was dry land nearby. and like noah from t

g the leaders of 200 angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan

he 5 elements, they are called spirits and intelligences if they are associated with the 7 planets, and spirits associated with the qliphoth are exclusively demonic. according to kabalistic teachings, the qliphoth is essentially the averse--michael wynn's "the soul travelers" 34 (or negative) universe that is the mirror image of the celestial universe, an anti-universe if you will. the kabalistic tree of life represents the celestial realms, while the tree of knowledge of good and evil represents the qliphoth, this anti-universe. if you recall, these are the two trees adam and eve encountered in the garden of eden. the demons, or qliphothic spirits, represent another classification of spirits. the word demon has come to mean any negative spirit which is hostile to mankind. these beings are

es, both elemental and planetary, is measured in personality, rather than in the mathematically-sound inches and pounds that physical properties are measured by. each of the elements and planets has correspondences to almost everything imaginable. everything from body parts, to odors, to points on the compass, to angels. listening to magicians explain why that odor, or that stone, or that type of tree corresponds to a particular planet certainly makes for some comedy. so not only can someone insert the influence (property/essence) of, say, jupiter into an object, but the physical makeup--michael wynn's "the soul travelers" 48 of the object makes it inclined towards a particular planetary or elemental influence. in this case, one would choose objects whose physical qualities lent themselves

MOODY RAYMOND A LIFE AFTER LIFE

ns present themselves. out of the many kinds of explanations which might theoretically be proposed, there are a few which have been suggested quite frequently in the audiences which i have addressed. accordingly, i shall now deal with these more common explanations, and with another which, though it has never been proposed to me, might well have been. i have somewhat arbitrarily divided them into tree types: supernatural, natural (scientific, and psychological. supernatural explanations rarely, someone in one of my audiences has proposed demonic explanations of near-death experiences, suggesting that the experiences were doubtless directed by inimical forces. as a response to such explanations, i can only say this. it seems to me that the best way of distinguishing between god-directed and

MORALS AND DOGMA

armony, in physics and in the moral universe. wisdom, power, and harmony constitute one masonic triad. they have other and profounder meanings, that may at some time be unveiled to you. as to the ordinary and commonplace explanation, it may be added, that the wisdom of the architect is displayed in combining, as only a skillful architect can do, and as god has done everywhere--for example, in the tree, the human frame, the egg, the cells of the honeycomb--strength, with grace, beauty, symmetry, proportion, lightness, ornamentation. that, too, is the perfection of the orator and poet--to combine force, strength, energy, with grace of style, musical cadences, the beauty of figures, the play and irradiation of imagination and fancy; and so, in a state, the warlike and industrial force of the

red number. there were _seven_ planets and spheres presided over by _seven_ archangels. there were _seven_ colors in the rainbow; and the phoenician deity was called the heptakis or god of _seven_ rays _seven_ days of the week; and _seven_ and _five_ made the number of months, tribes, and apostles. zechariah saw a golden candlestick, with _seven_ lamps and _seven_ pipes to the lamps, and an olive-tree on each side. since he says "the _seven_ eyes of the lord shall rejoice, and shall see the plummet in the hand of zerubbabel" john, in the apocalypse, writes _seven_ epistles to the _seven_ churches. in the _seven_ epistles there are _twelve_ promises. what is said of the churches in praise or blame, is completed in the number _three. the refrain"_who has ears to hear" etc, has _ten_ words, d

of the battle between horus and set" the later myth connects itself with phoenicia and syria. the body of osiris went ashore at _gebal_ or _byblos, sixty miles above tsur. you will not fail to notice that in the name of each murderer of khurum, that of the evil god bal is found* har-oeri was the god of time, as well as of life. the egyptian legend was that the king of byblos cut down the tamarisk-tree containing the body of osiris, and made of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the roya

is, and made of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes [illustration: hieroglyph] the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel [hebrew, in

are the two names of the good and evil deities of the hebrews; for _yu-bel_ is but _yehu-bal_ or _yeho-bal_ and that the three final syllables of the names _a, o, um, make a.u.m. the sacred word of the hindoos, meaning the triune-god, life-giving, life-preserving, life-destroying: represented by the mystic character [mystic character: y. the genuine _acacia, also, is the thorny tamarisk, the same tree which grew up around the body of osiris. it was a sacred tree among the arabs, who made of it the idol al-uzza, which mohammed destroyed. it is abundant as a bush in the desert of thur: and of it the "crown of thorns" was composed, which was set on the forehead of jesus of nazareth. it is a fit type of immortality on account of its tenacity of life; for it has been known, when planted as a do

MOTTA MARCELO THE COMMENTARIES OF AL

ost debasing debauch, but they do not tolerate phallicism. they understand a sexual orgy, but not a sexual mass. sex, for them, is connected with the concept of original sin, and this is what necessitates for them the existence of a sacrament of marriage. the purpose of the sacrament is to impart holiness to something that is holy in itself this is because the sex act shakes the very roots of the tree of the ego, and the ego that does not have its roots deep and firm in the dark ground of the racial stream fears the shaking. it is true that an unstable personality can go temporarily insane as a result of the sex act, particularly if the sex act is of a type that it subconsciously desires but consciously fears. but such insanity is the "change that is the rottenness of choronzon (see liber

must study the other, divine every butterfly thought as it flits, and offer the flower it most fancies. the vocabulary of love is small, and its terms are hackneyed; to seek new words and phrases is to be affected, stilted. it chills. but the language of the body is never exhausted; one may talk for an hour by means of an eye-lash. there are intimate, delicate things, shadows of the leaves of the tree of the soul that dance in the breeze of love, so subtle that neither keats nor heine in words, neither brahms nor debussy in music, could give them body. it is the agony of every artist, the greater he the more fierce his despair, that he cannot compass expression. and what they cannot do, not once in a life of ardour, is done in all fulness by the body that, loving, hath learnt the lesson of

as, in the trumps viii and xi, leo and libra do about virgo. this last revelation makes our tarot attributions sublimely, perfectly, flawlessly symmetrical. the fact of its so doing is a most convincing proof of the superhuman wisdom of the author of this book to those who have laboured for years, in vain, to elucidate the problems of the tarot 'all these old letters of my book are aright: in the tree of life diagrams there is no need to change the position of the letters. it is only the attributions to the tarot trumps that must be corrected. dove--symbol of heterosexual love. serpent--symbol of homosexual love. thelemites must choose well. well. 6+6+5+30+30= 77, oz, a goat, the devil. also, ye= yod+he= 15, which is 3 x 5, which suggests the path of cheth, the chariot, the link between bi

r rewards. it is enough to love her as much as she loves you (this, fastidious thinkers will remark, is a gross anthropomorphization. you are quite right. and to hell with you) see liber nv. 59. my incense is of resinous woods& gums; and there is no blood therein: because of my hair the trees of eternity. it seems possible that our lady describes her hair as "the trees of eternity" because of the tree-like structure of the cosmos. this is observed in the 'star-sponge' vision. i must explain this by giving a comparatively full account of this vision. readers must not forget that this commentary was written during the twenties. evidently, the vision came from the contact of a. c. with al, and has, since then, refracted itself in the work of many painters, poets, and writers. particularly sci

ons only in terms of such things as sugar. thus 'sweet' means 'the quality ascribed by our taste to honey, sugar, etc 'white' is 'what champaks, zinc oxide, sugar, etc, report to our eyesight; and so on. the proposition is ultimately an identity, for all our attempts to evade the issue by creating complications 'knowledge' is therefore not a 'thing-in-itself; it is rightly denied a place upon the tree of life; it pertains to the abyss. besides the above considerations, it may be observed that knowledge, so far as it exists at all, even as a statement of relation, is no more than a momentary phenomenon of consciousness. it is annihilated in the instant of its creation. for no sooner do we assent to arb than arb is absorbed in our conception of a. after the nine- days' wonder of 'the earth r

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

a-god was supposed to be in a furious rage. when they beheld the sky glowing with the hues of coming day they thought that the goddess of the dawn, with rosy fingers, was drawing aside the dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant career. thus personifying all the powers of nature, this very imaginative and highly poetical nation beheld a divinity in every tree that grew, in every stream that flowed, in the bright beams of the glorious sun, and the clear, cold rays of the silvery moon; for them the whole universe lived and breathed, peopled by a thousand forms of grace and beauty. the most important of these divinities may have been something more than the mere creations of an active and poetical imagination. they were possibly human beings who had

t of the same festivities. it will doubtless have been remarked that in the representations of zeus he is always accompanied by an eagle. this royal bird was sacred to him, probably from the fact of its being the only creature capable of gazing at the sun without being dazzled, which may have suggested the idea that it was able to contemplate the splendour of divine majesty unshrinkingly. the oak-tree, and also the summits of mountains, were sacred to zeus. his sacrifices consisted of white bulls, cows, and goats. zeus had seven immortal wives, whose names were metis, themis, eurynome, demeter, mnemosyne, leto, and hera. metis, his first wife, was one of the oceanides or sea-nymphs. she was the personification of prudence and wisdom, a convincing proof of which she displayed in her success

us, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she contrived to obtain the animal from zeus, and placed her under the watchful care of a man called argus-panoptes, who fastened her to an olive-tree in the grove of hera. he had a hundred eyes, of which, when asleep, he never closed more than two at a time; being thus always on the watch, hera found him extremely useful in keeping guard over io. hermes, however, by the command of zeus, succeeded in putting all his eyes to sleep with the sound of his magic lyre, and then, taking advantage of his helpless condition, slew him. the story goes

nd contained her world-renowned statue by phidias, which ranks second only to that of zeus by the same great artist. this colossal statue was 39 feet high, and was composed of ivory and gold; its majestic beauty formed the chief attraction of the temple. it represented her standing erect, bearing her spear and shield; in her hand she held an image of nike, and at her feet there lay a serpent. the tree sacred to her was the olive, which she herself produced in a contest with poseidon. the olive-tree thus called into existence was preserved in the temple of erectheus, on the acropolis, and is said to have possessed such marvellous vitality, that when the persians burned it after sacking the town it immediately burst forth into new shoots. the principal festival held in honour of this divinit

given his sanction to the abduction of his daughter, and filled with the bitterest sorrow, she abandoned her home in olympus, and refused all heavenly food. disguising herself as an old woman, she descended upon earth, and commenced a weary pilgrimage among mankind. one evening she arrived at a place called eleusis, in attica, and sat down to rest herself near a well beneath the shade of an olive-tree. the youthful daughters of celeus, the king of the country, came with their pails of brass to draw water from this well, and seeing that the tired wayfarer appeared faint and dispirited, they spoke kindly to her, asking who she was, and whence she came. demeter replied that she had made her escape from pirates, who had captured her, and added that she would feel grateful for a home with any w

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

hank you letter #3 what will happen after casting your spells and working your rituals? 4: sex magic today the mark of the beast< thank you letter #4 the demon of lust thank you letter #5 the occult seduction spell thank you letter #6 a magical threesome thank you letter #7 magical aphrodisiacs the black candle of love thank you letter #8 sex magic for couples 5: ancient secrets of the cabala the tree of life the power of the spheres the sacred names of power the middle pillar circulation ritual using the middle pillar ritual to obtain money the ultimate protection the cabalistic cross the flaming pentagram 6: the esoteric arts secrets of the spirit world secret of the golden light how to recognize signs and omens how one man used visions to receive $300 how to make a spirit communication

of the cabala, and a most powerful ritual that will send any unfriendly spirits back where they came from in short order, never to return. one tradition surrounding the cabala is that magic spells and rituals based upon its system possesses an extremely potent effect over all forms of matter. such magical formulae are naturally much sought after and books containing them are hard to come by. the tree of life the cabala is the secret teaching of the ancient hebrews concerning the inner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to per

nner meaning to the simplistic doctrines and philosophy of the old testament, and forms the basis of modern occult thought. it is immensely complex, and it takes many years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostit

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

hings of higher powers without whose help it was impossible to succeed at anything. work was notably invested with a sacred nature. oswald wirth, in les mysteres de l'art royal, translated this religious sentiment with great skill: the ancient corporations: colleges of builders in rome 5 the hunter sacrificed to the guardian spirit of the animal he sought to kill, just as prior to chopping down a tree, the carpenter won the approval of the hamadryad. the quarryman, in turn, would have felt he had committed a sacrilege if he began cutting into rock without beforehand obtaining the consent of mother earth, whom he was mutilating. this is not the entire story, because avoidance of inspiring the hatred of a deity corresponds only to the negative side of worship by the professions. for his labo

exercised by a civil officer named by the templar commander. this officer originally held the title of procurator, then mayor, then later, at the time of the hospitallers, the title of bailiff+ his powers corresponded to those held by the king's provost in the rest of the city. for a long time this mayor or bailiff would pronounce his verdicts at the foot of the famous elm of saint gervais. this tree, located in front of the church, is known to have been there since the thirteenth century. it had long been the site of the rendering of justice as well as the fulfillment of certain civic duties, such as the payment of rents or tenant farm dues. the tree was cut down in 1811. the paris municipality was well inspired when it elected to plant a new elm on the place saint gervais to recall the

pirit of counsel and might, the spirit of knowledge and fear of the lord. and shall make him of quick understanding in the fear of the lord. and in that day there shall be a root of jesse, which shall stand for an ensign of the people. speculative freemasonry 233 no other prophecy exists that influenced the art of the middle ages in such enduring fashion. according to emile male, the motif of the tree of jesse seems to have been conceived by abbot suger, for the oldest known image of the jesse tree can be found in saint denis in a stainedglass window that dates to a time earlier than 1144. jesse trees were numerous in the twelfth and thirteenth centuries and can be found in stained glass (for example, in chartres, saint denis, le mans, and sainte chapelle) and in the archivolts of portals

stainedglass window that dates to a time earlier than 1144. jesse trees were numerous in the twelfth and thirteenth centuries and can be found in stained glass (for example, in chartres, saint denis, le mans, and sainte chapelle) and in the archivolts of portals (in senlis, mantes, laon, chartres, amiens. starting at the end of the thirteenth century, the virgin began appearing at the top of the tree, holding the infant jesus in her arms. she is the rose, the flower that blossoms at the tip of the stem. how illuminating and eloquent hiram's legend becomes when placed alongside christ's ascension, which was so often celebrated by stone sculptors, masons, and carpenters. all the prophets and seers of israel, all those heralds of christ, all those figures who gravitated around the scriptures

erein, provided they be duly presented, that their admission be authorized, and that they be initiated in the usual manner" the history of speculative freemasonry had begun. 13 the grand lodges and modern freemasonry the grand lodge of london on june 24, 1717, saint john's day, four london lodges with names borrowed from the taverns where they gathered the goose and gridiron, the drown, the apple tree, and the rummer and the grapes formed a unified organization under the name of the grand lodge.1 anthony sayer, a gentleman, was elected grand master and was given authority over all his brothers. on june 24, 1718, he was succeeded by george payne, who ordered work begun to gather together all the charters in england having to do with masonry. replaced the following year by john theophilus de

PATH OF INITIATION

straight road of the common person, moving slowly through fated time, onto the crooked path, or the third hidden road, which is the attainment of a "second destiny" of types. it's very subtle, and does not happen overnight. this pattern is embedded in the workings of the cosmos itself; we can see it in ourselves and in nature- the acorn, pulled by the draw of fate and nature away from the origin tree falls into the underworld, where after a time, and when outer forces reach it (light, and water from above) it sprouts and grows into a new being- the fertilization in the seed occurring within, but spurred on by outside forces. in reality, even the "outside" forces are part of a whole reality, of which the seed may ignorantly think of itself as "apart" from- but the truth is found in holism

PHILIP NEIL MYTHS LEGENDS EXPLAINED

nt scallop shell. aphrodite scallop shell wet hair foam the birth of aphrodite some sources say that aphrodite was a daughter of zeus, but in the poet hesiod s account, she was born from the seafoam (aphros) that gathered around the genitals of uranus after they had been cut off and flung away by his son cronos (saturn see p. 23. the drops of blood that fell became the furies, giants, and the ash-tree nymphs called the meliae. aphrodite came to shore at paphos in cyprus. as she stepped onto land, grass grew under her feet. also called anadyomene she who emerges she was accompanied by eros (desire) from the beginning. aphrodite and ares 27 goddess of sensual pleasure while hera (juno) blessed the marriage bed, aphrodite, her daughter by zeus, was the goddess of love and passion. she offered

a boar. adonis was the son of cinyras, king of paphos in cyprus, and his daughter smyrna (myrrha. aphrodite had made smyrna fall in love and sleep with her father while he was drunk, in revenge for cinyras boasting that his daughter was more beautiful than she was herself. when smyrna fell pregnant, her father tried to kill her but aphrodite, now feeling sorry for smyrna, turned her into a myrrh tree. the tree subsequently split in two and the beautiful infant adonis tumbled out. aphrodite placed the baby in a chest and gave him to persephone for safekeeping. persephone was immediately infatuated. warnings of a goddess aphrodite clings to adonis, trying to persuade him not to go hunting. she constantly warned him against exposing himself to the dangers of hunting wild beasts fearing espec

persephone s anger, aphrodite, with the aid of her magic girdle, persuaded him to spend his free time with her as well. careless cupid according to the roman poet ovid, aphrodite fell in love with adonis because her son eros (cupid, the god of love, accidentally grazed her with one of his arrows while he was kissing her one day, thus inflaming her with passion for the beautiful youth. born from a tree some sources say that after his mother had been turned into a myrrh tree, the baby adonis continued to develop inside the tree. when it was time for him to be born, ilithyia, the goddess of childbirth, released him. others say that foreshadowing his death a wild boar charged the tree and split it in two. aphrodite and adonis by hendrick goltzius (1558 1616/17) this painting shows the goddess

water in actaeon s face. at the first touch of water, he sprouted antlers and gradually turned into a stag, a form in which he would be unable to tell anyone that he had seen her naked. the blazing eye of a young girl does not escape me, if she has tasted of a man: for such i have an experienced eye actaeon, in toxotides of aeschylus animal skins animal skins hang out to dry from the boughs of a tree, reminding us of artemis role as the goddess of hunting. stag s head the stag s skull placed on a column is a forewarning of actaeon s metamorphosis and death. godd ess of the crossroads hecate was the greek goddess of the night, ghosts, and magic, and a haunter of crossroads. her statue with three faces lion, dog, and mare used to be placed where three roads met, one face looking down each r

who, angry at jokes apollo had made, shot him with a golden arrow to make him fall in love, and daphne with a leaden one so that she would reject him. apollo pursued daphne with loving entreaties, all of which she spurned, as far as the banks of the river peneus. here, just as he reached out for her, she called upon her father, the river god, for help and was immediately transformed into a laurel tree. apollo was left bereft. unlike his father zeus (jupiter, apollo did take no for an answer, although he sometimes exacted terrible revenge. for example, when the sibyl deiphobe refused him despite being offered as many years of life as she could hold grains of sand he was so angry that he gave her a thousand years more life but without eternal youth. she lived out her desiccated days in a jar

PHOSPHORUS

the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon. 3. the astral sabbath, dedication to, preparation and emergence into the astral plane. complete records and insight through including if famulus attends the self. 4. averse tree of life (daath) and the spheres of the qlippoth. devotion to the essence of each sphere and its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shai

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

others: the rite ofmemphis is the sole depository of high masonry, the true primitive rite, the rite par excellence,which has come down to us without any alteration, and is consequently the only rite which can justify its origin and the combined exercise of its rights by constitutions, the authenticity of which cannot be questioned. the rite of memphis, or oriental rite, is the veritable masonic tree, and all systems,whatsoever they be, are but detached branches of this institution, venerable for its great antiquity, and born in egypt. the real deposit of the principles of masonry written in the chaldee language is preserved in the sacred ark of the rite ofmemphis, and in part in the grand lodge of scotland, at edinburgh, and in the maronite convent on mount lebanon. to this extract we su

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

he will have during his lifetime. for example, every person has the primal desire and need to understand and be understood, to love and be loved, to communicate etc. these primal desires include every subsequent desire that should ever arise during the course of his life. this is evidenced in the fact that a newborn squirrel is born with the natural tendency and primal urge to live in a hole in a tree and that he enjoys eating acorns etc. these are all defining characteristics of a squirrel. a human newborn, on the other hand, is born with the desire to live in a house and may grow up loving strawberry sundaes topped with chocolate fudge and whipped cream, all of which a squirrel would consider to be quite inedible. in the same way, since the ratzon hakadoom (the primal desire of creation

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

entation available as an alternative to holiness. this aspect of reality became more pronounced with each successive world, until, in our physical world, it became the dominant consciousness: the physical world is a given, g-d must be proven. in this sense, the gevil h derived from the shells or refuse of the world of tohu is analogous to the shell of a nut or skin of a fruit that develops on the tree before the fruit. without the shell, the fruit would be exposed to the elements and thus unprotected would not endure. similarly, without the a priori self-consciousness descended from the mentality of tohu, there would be little, if anything, accomplished by the descent of the soul into the body or the creation of this world. thus it is written, glet the water swarm with living creatures, h5

ceives its intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim used in this verse) in which the gman h of beriah is created. there was no commandment given to this man of beriah not to eat of the tree of knowledge. for since this world [of beriah] is pure of evil, there was no apprehension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the

at the person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowledge in the garden, for with this man there was no apprehension [that anything negative would happen by his eating of it. 2 genesis 1:27. 3 psalms 33:6. 4 genesis 1:29. the arizal on parashat bereishit (2) 23 the arizal now addresses the following question: we saw previously that the account of the first

nion between the partners.if there is any.is subordinate to the physical, instead of the reverse situation in proper marital relations. once intercourse occurs on this level, the snake, like abimelech (who was simply playing the role of the snake further along in history) can rightfully argue that he is as fit a consort for eve as adam. now, adam is considered to have committed [in the sin of the tree of knowledge] three cardinal sins: idolatry, sexual aberration, and murder.10 murder: referring to the souls that left him as seminal emissions. the sages compare intentional seminal emission to murder, since the individual is squandering his potential to bring life into the world. idolatry: for he caused the sparks of holiness to cling to the forces of evil. giving power to the forces of evi

o the world, but could not relate to divine gthought h until he reached the land of israel. only then did he achieve mental consciousness of g-d, and this produced gthought. h thus, the meaning of ggo forth from your land h is [that abraham is to ascend higher than the consciousness of the glower land, h i.e, the partzuf of] rachel. since abraham fs ascent occurs on the right axis [of the sefirah-tree, it is said of him, ggo forth from your land, h meaning the sefirah of netzach at the bottom of this axis, which is close to malchut, which is called gyour land, h [as stated. each of the three patriarchs personified one of the three axes of the array of sefirot. abraham personified the axis of chesed, loving-kindness. left axis (isaac) center axis (jacob) right axis (abraham) 1. keter 3. bin

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

eral years. thanks to llewellyn publications it is on its way back into circulation once more in a new edition. it should prove a useful guide through the initial knowledge lectures of the order as given in volume one of the golden dawn. in particular, two order papers in this volume are supremely important documents. they are the path of the chameleon (p. 95) which deals comprehensively with the tree of life, and another one entitled the microcosm (p. 100. it is my suggestion that they should be studied over and over again, if necessary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing shoul

ary using the garden of pomegranates as a companion and as an aid to simplification. sometimes the language of s. liddellmacgregor mathers, who apparently was the author of these papers, was not as simple as it might have been. be that as it may, nothing should deter the serious student frbm extracting the last drop of intellectual nutriment from these papers. there is also the new edition of the tree of life (samuel weiser, new york, 1968, which provides an elementary introduction to magical procedures, the heart and core of the practical work of the order. with these two simple books, and only a few pages of the golden dawn handled at any single time, most of the complex problems should be eliminated. such a course is analogous to the procedure used in driving across the country, say fro

s simple. so simple in fact, that a vast'amount of self-discipline and training is required to make it effective. the counsel given in the portal document (p. 175 of volume one, preparing the student for the adept grade is of the greatest importance here. it should be read, reread, and then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarely a time when i permit myself to fall asleep at night without "lighting the lamp above my head, as i personally describe for myself the formulation of kether. this powerfulmagical technique is

particular passage in 2-2 found immediately after its opening confirms this notion in a specially powerful way. describing the temple in reference to the sephiroth, it says: the temple as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the yh or yhvh in malkuth in assiah. that is, as y and h answer unto the sephiroth chokmah and binah in the tree (and unto abba and aima, through whose knowledge alone that of kether may be obtained) even so, the sacred rites of the temple may gradually, as it were, in spiteof himself, lead the neophyte unto the knowledge of his higher self (italics mine) there are several other passages confirmatory of this important set of ideas. one of them relates to the hierophants' wand which "represents him as to

such as to idenhfy certain of the grades with various spritual principles existing in the universe. hence a philosophy which describes, classifies, and purports to understand the nature of the universe must be studied before the sigruficance of the grades can be appreciated. one of the most important backgrounds of the system is the scheme of the qabalah, a jewish system described at length in my tree of life and the knowledge lectures herein. since it is primarily a mystical method, the qabalah has innumerable points of identitvwith the more ancient systems elaborated by other peoples in other ;arts of the world. 1ts most important roo concepits that the uitirnate root from which this universe, with all things therein, has evolved is ain souh aour, infinite or limitless light. b far as ou

REGARDIE TALISMANS

ight time, etc. in the west, talismans are traditionally inscribed with hebrew words and sentences demonstrating that the qabalah is a major influence or sometimes with latin or greek. no student should attempt to make any talisman without having familiarized himself in large measure with the occult and philosophical principles underlying the qabalah. then he will know something of the qabalistic tree of life and its philosophy. this will render unnecessary any protracted examination of those principles in this time and place. some of the books mentioned in the bibiliography provide sigils and pentacles on which are inscribed complex symbols and names whose graeco-hebrew and latin origins are almost impossible to trace (incidentally, the word sigil merely means signature. so that the sigil

es of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to which it corresponds; and secondarily, the other numbers, which are the sum of the various horizontal and vertical rows on the square. for example, saturn is a planetary symbol of binah, the third sephirah on the qabalistic tree of life. thus the square of saturn has three compartments each way, and in each subdivision is a number of its square 3x3=9, so that all numbers from one to nine are used and arranged so that the columns add up to 15 each way, and three columns together total 45. the square of jupiter, the planet attributed to the fourth sephirah of chesed, has sides of four divisions, or 4x4, resulting in 16

and impractical. in order to compensate for this, a talisman could be prepared which would balance out the unfavourable chart aspects. a saturn talisman could, in these circumstances, be most useful. saturn is not merely the grim reaper, the tester, the burden of life to be carried patiently on the shoulders. it also represents balance, equilibrium, and stability. it is the third sephirah on the tree of life, binah, the symbol of which is the triangle, the basic geometric figure representing harmony and order. the mind of the father said into three, and immediately all things were so divided. so stated the chaldean oracles. then there is the cardinal tenet of the golden dawn: there are always two contending forces, and a third which eternally reconciles them. thus, logically, a saturn tal

reconciles them. thus, logically, a saturn talisman would be a superb characterological corrective to an over-balanced natal chart which stresses airy signs too much. the first step would be to collect all the symbols of saturn that would be available. the astrological symbol, the geomantic and geometric symbols, the hebrew letter, the appropriate divine names from the appropriate sephirah on the tree of life, etc. having collected them, think of some phrase, scriptural or otherwise, which correctly summates the idea involved stability. gradually experiment with one design after another, until you arrive at one that seems to fill the bill, and is aesthetically satisfying as well. here is a tentative design that could be taken as basic or suggestive: this incorporates most of the important

ype of energy. the first method is predicated upon a species of meditation, the second is a ceremonial magical consecration. we will consider each briefly in turn. it would be infinitely useful if the student of this manual were familiar with an earlier work of mine based on some elementary golden dawn formulae. it is called the art of true healing, and describes a process based on the qabalistic tree of life called the middle pillar, which can readily be adapted to the task of charging a talisman thus prepared. the opening phases of this process consist in highly charging the aura or sphere of sensation of the student with energy. it is followed by changing the colour of the electro-magnetic field, by an effort of imagination, to that of the element being considered. in this case, the ele

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship does aboundand guardian angels hover round.at the close of the ode, the procession halts in front of the suffragan in the west.suffragan: brother conductor of novices, what is the desire of this aspirant?zelator5 conductor of novices:he desires to proceed from darkness into the pure light of knowledge

thelargest portion of the blood, without it there could be no corruption, fermentation or dissolution. inits ordinary state, it is a combination of all the other elements, containing fire, air and earth,sufficing for vegetation alone. seek for the living water of eternal life, drink of it purely, that thineiniquity may be taken away, and thy sins be purged. having revealed to you a glimpse of the tree ofknowledge, proceed in search of more.conductor of n.:venerable 3rd ancient, will you give to us the password of this cardinal gate?3rd ancient:this thou shouldst discover; but i give to you 'aquaticus (living of or by water).music as the zelator is conducted to the north point of the compass, where presides the 4th ancientguarding a chalice containing earth.4th ancient:zelator, you have bee

ay reap, end which it groweth,let us behold the beauties of the firmament, for in any sign there is growing strength. my zodiacalmeasure is that of taurus, the bull: in which are found the glorious pleiades, hyades, orion, sirius,aldebaran and procyon.conductor and companions proceed to celebrant, whose five lights have been lit.celebrant,5th sign: man in his inception and before partaking of the tree of knowledge was his maker222sprototype: other creatures grovel in the earth and have their senses intent upon it, the creature man isreared up toward heaven, with face toward it, yet possessing the offices of life, nourishment,digestion and generation. how wonderful in all his structure. he was made last because he was theworthiest, the soul was inspired last because yet more noble, for it i

are extinguished.1st ancient,6th sign: now, all created things move in harmony toward the fulfilment of their destiny; theheavens are studded with brilliants, and the earth swarms with life, and teams with apparentfruitfulness. the terrestrial surface bears the impress of a paradise, and all nature rejoices in fullnessas doth man in his growing strength. nature wells forth. no herb, no flower, no tree is wanting forornament or use, for sight, scent or taste. the bounty of god supplies man222s necessities, comfort andrecreation.the loving month of june displays its gorgeous constellation of minor stars, and is represented by thezodiacal sign cancer, the crab. as man has arrived at his full estate, this is termed the "gate ofman: it is the fourth step of the ascending signs, the solstitial p

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

adore baphomet? did they offer a shameful salutation to the buttocks of the goat of mendes? what was actually this secret and potent association which imperilled church and state, and was thus destroyed unheard? judge nothing lightly; they are guilty of a great crime; they have exposed to profane eyes the sanctuary of antique initiation. they have gathered again and have shared the fruits of the tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and c

ular exaggeration it falls below the truth. there is indeed a formidable secret, the revelation of which has once already transformed the world, as testified in egyptian religious tradition, summarized symbolically by moses at the beginning of genesis. this secret constitutes the fatal science of good and evil, and the consequence of its revelation is death. moses depicts it under the figure of a tree which stands in the midst of the terrestrial paradise, is in proximity to the tree of life and is joined at the root thereto. at the foot of this tree is the source of the four mysterious rivers; it is guarded by the sword of fire and by the four symbolical forms of the biblical sphinx, the cherubim of ezekiel. here i must pause, and i fear that already i have said too much. i testify in fine

fact! the seven gates of thebes, attacked and defended by seven chiefs who have sworn upon the blood of victims, possess the same significance as the seven seals of the sacred book interpreted by seven genii and assailed by a monster with seven heads, after being opened by a lamb which liveth and was dead, in the allegorical work of st. john. the mysterious origin of oedipus, found hanging on the tree of cithaeron like a bleeding fruit, recalls the symbols of moses and the narratives of genesis. he makes war upon his father, whom he slays without knowing tremendous prophecy of the blind emancipation of reason apart from science. thereafter he meets with the sphinx, that symbol of symbols, the eternal enigma of the vulgar, the granite pedestal of the sciences of the sages, the voracious and

be made known, the reason, according to hermes trismegistus, being the malcomprehension of the vulgar, who would ascribe to the necessities of science the immoral aspect of blind fatality. by the fear of the unknown must the crowd be restrained, he observes in another place; and christ also said: cast not your pearls before swine, lest, trampling them under their feet, they turn and rend you. the tree of the knowledge of good and evil, of which the fruits are death, is the type of this hieratic secret of the duad, which would be only misconstrued if divulged, and would lead commonly to the unholy denial of free will, though it is the principle of moral life. it is hence in the essence of things that the revelation of this secret means death, and it is not at the same time the great secret

e catholicity, that is, the universality of the primeval, one, magical, kabalistic and immutable doctrine of revelation by analogy. analogy yields all forces of nature to the magus; analogy is the quintessence of the philosophical stone, the secret of perpetual motion, the quadrature of the circle, the temple resting on the two pillars jakin and boaz, the key of the great arcanum, the root of the tree of life, the science of good and evil. to find the exact scale of correspondences in things appreciable by science is to fix the bases of faith and thus become possessed of the rod of miracles. now, there exists a principle and a rigorous formula, which is the great arcanum. let the wise man seek it not, since he has already found it; let the profane seek for ever: they will never find. metal

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

rest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge 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 be impassible, sober

to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a violent death have, in our own days, exceeded the sin of adam; having rashly gathered the fruits of the tree of knowledge, which they did not know how to use for their nourishment, they have cast them to the beasts and reptiles of the earth. so is the reign of superstition inaugurated, and it must persist until the period when true religion shall be constituted again on the eternal foundations of the hierarchy of three degrees and of the triple power which that hierarchy exercises blindly or provide

o that of the power which he may have exercised by their mediation. to govern elementary spirits and thus become king of the occult elements, we must first have undergone the four ordeals of ancient initiations; and seeing that such initiations exist no longer, we must have substituted analogous experiences, such as exposing ourselves boldly in a fire, crossing an abyss by means of the trunk of a tree or a plank, scaling a perpendicular mountain during a storm, swimming through a dangerous whirlpool or cataract. a man who is timid in the water will never reign over the undines; one who is afraid of fire will never command salamanders; so long as we are liable to giddiness we must leave the sylphs in peace and forbear from irritating gnomes; for inferior spirits will only obey a power which

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

virtue of ruach-hochmael! may the phantoms of hyle depart herefrom; that it may become a heavenly salt, salt of the earth and earth of salt; that it may feed the threshing ox, and strengthen our hope with the horns of the flying bull! amen. 30 the ritual of transcendental magic over the ash may this ash return unto the fount of living waters; may it become a fertile earth; may it bring forth the tree of life, by the three names which are netsah, hod, and jesod, in the beginning and in the end, by alpha and omega, which arc in the spirit of azoth! amen. mingling the water, salt and ash in the salt of eternal wisdom, in the water of regeneration, and in the ash whence the new earth springeth, be all things accomplished by eloim, gabriel, raphael and uriel, through the ages and aeons! amen

ROBERT KIRK WALKER BETWEEN WORLDS

onwealth 33 must run a tedder of hair (which bound a corpse to a bier) in a helix about his middle from end to end, and then bow his head downwards (as did elijah, i kings 18:42 [and] then bow his head downwards, and look back through his legs until he see a funeral advance, till the people cross two marches, or [he may] look thus back[wards] through a hole where there was a knot of fir [in a fir-tree. but if the wind changes point while the hair tedder is tied about him, he is in peril of his life. the usual method for a curious person to get a transient [that is, temporary] sight of this otherwise invisible crew of subterraneans, if impotently and over-rashly sought, is to put his foot on the seer's foot, and [then] the seer's hand is put on the inquirer's head, who is [then] to look ove

k- walker between worlds(pages 82-91) we find a detailed psychopompic or initiatory journey through the underworld in the ballad and the romance poem of thomas rhymer, deriving from a thirteenth-century historical poet, who uttered many local prophecies, some of which seem to have come true.17 in thomas's vision, the underworld or elfland contains rivers of blood and water, vast plains, a magical tree of life, and beautiful halls. it is lit not by the sun or moon, but by a supernatural light, or in some versions by the light of the stars shining within the earth (b) perpetual fires or lamps, a subject which kirk returns to later (page 37, and from which he derives the term lychnobious people to describe the fairies (see kirk's own glossary beginning on page 165, were kept burning in ancien

of certain yoga postures, designed to enhance and realign the vital energies (see figure 6. worldwide copyright 1990, 1998-2001, rjstewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_92.htm (9 of 9 [10/9/2001 12:36:14 am] robert kirk- walker between worlds(pages 102-111) flip to page# commentary 102 figure 6. initiation position two looking through the knothole of a tree is a widespread method of seeing into the other world; another method used by the women of the stewart family was to look through the wambe of a ring, again involving look through a hole or defined aperture. the changing of wind puts the initiate in peril of his life, for he is in neither world at his moment of initiation and vision, so a change of circumstance in the elemental realms can lea

in and come the fair young janet, as pale as any glass. up and spake her father dear, he spake up meek and mild 'oh alas, janet' he cried 'i fear you go with child 'and if i go with child, it is myself to blame' there's not a lord in all your hall shall give my child his name' janet has kilted her green mantle just a little above her knee, and she has gone to carterhaugh for to pull the scathing tree 'how dare you pull that herb all among the leaves so green for to kill the bonny babe that we got us between 'you must tell to me tam lin, ah you must tell to me, were you once a mortal knight or mortal hall did see' appendix 3: the ballad of tam lin 128 http//www.dreampower.com/kirk_wbw/pg_126.htm (2 of 13 [10/9/2001 12:36:58 am] robert kirk- walker between worlds 'i was once a mortal knight

nd hide me close from sight' so well she did what he did say she did her true love win, she wrapped him up in her mantle, as blythe as any bird in spring. up and spake the fairy queen, and angry cried she 'if i'd have known of this tam lin, that some lady'd borrowed thee 'if i had known of this tam lin, that some lady borrowed thee, i'd have plucked out thine eyes off flesh and put in eyes from a tree 'if i'd have known of this tam lin, before we came from home, i'd have plucked out thine heart of flesh and put in a heart of stone' young tam lin: commentary this ballad, found only in scottish tradition is of major importance to a full realization of the underworld tradition. the following elements are particularly significant. 1. maidens with gold in their hair the heroine is a virgin with

RUBY TABLET OF SET

creasing structure and differentiation. entropy can be considered the natural consequence of any and all physical and chemical activity, with few exceptions- entropy is the result of the passage of time in its forward direction. negentropy is found in just a few "natural" arenas. the growth of a crystal of structured matter out of a randomized solution is an example of negentropy. the growth of a tree out of randomized nutrients is another. with the exception of the crystalline growth mentioned above, all significant examples of negentropy depend upon life as an active negentropic force. opposition: entropy's extreme is known as the universal heat death, where the universe becomes randomized, and no two parts of the universe are different enough to allow any significant interaction to be i

onically been the reason for the greatest horrors of all wars.(2) from the vantage point of information sciences, an interesting observation about aggression is that the so called destruction component is visible in the product of the behavior, but is not seen in the state of the individual. the individual is always more or less programmed by a purely informational state (f.e: one needs to fell a tree. the point is that the means of transferring information are varied. aggression is then more the product of a means of communication than a property of the message to be communicated. a child whose method of communication has not developed well screams, waves, and drops things in order to get attention or nutrition. an adult who has learned the basics of information transfer is tempted to use

eauty, pain, and conquest. this holds true also for da vinci, mozart, plato, and all of the other innumerable exceptions to the drab masses of humanity in the times past and late present, right up to hitler. and anton lavey, too, had an important message for mankind; and that message echoes loudly as a result of lavey's existence alone. add to these the elect, and you are at the top of the family tree. classification: v2- 159.2- 1 author: r. amn dececco iv date: april/may xix publication: scroll html revision: sept. 5, 1998 ce subject: modern society; mankind's annihilation reading list: where have these exceptions gone? more mysteriously, whence have they come? could they have known that they were in danger of extinction, those elect individuals whose inventions and artistry heralded the

state of ecstasy was achieved. the borborians (meaning dirty) were known to eat seminal and menstrual fluids, because these were believed to contain the divine sparks of life. the stratiotici (warlike) believed that the sexual fluids were the body of christ, and the menstrual fluids were the blood, which they also ate. they claimed their beliefs were supported in the bible, which states "i saw a tree which bears twelve fruits each year, and he said to me 'this is the tree of life (rev. 2:22) like other gnostic groups, the antiarchists believed that it was a great evil to bring another soul into this world, so masturbation, sodomy, and sex with children was practiced. most groups also pursued illicit sex for its antinomian aspects; the levitici sect known for having only gay sex, the antit

one could not deny the existence of child sexual abuse, one described victimization in simplistic terms of good and evil. the "stranger danger" approach to preventing child sexual abuse is clear-cut. we immediately know who the good guys and bad guys are and what they look like. the fbi distributed a poster that epitomized this attitude. it showed a man, with his hat pulled down, hiding behind a tree with a bag of candy in his hands. he was waiting for a sweet little girl walking home from school alone. at the top it read "boys and girls, color the page, memorize the rules" at the bottom it read "for your protection, remember to turn down gifts from strangers, and refuse rides offered by strangers" the poster clearly contrasts the evil of the offender with the goodness of the child victim

SALMANRUSHDIE THESATANICVERSES

e subcontinent in the popular genre movies known as "theologicals. it was part of the magic of his persona that he succeeded in crossing religious boundaries without giving offence. blue-skinned as krishna he danced, flute in hand, amongst the beauteous gopis and their udder-heavy cows; with upturned palms, serene, he meditated (as gautama) upon humanity's suffering beneath a studio-rickety bodhi-tree. on those infrequent occasions when he descended from the heavens he never went too far, playing, for example, both the grand mughal and his famously wily minister in the classic _akbar and birbal. for over a decade and a half he had represented, to hundreds of millions of believers in that country in which, to this day, the human population outnumbers the divine by less than three to one, th

ween cities is always small; a villager, travelling a hundred miles to town, traverses emptier, darker, more terrifying space. what changez chamchawala did when the aeroplane took off: trying not to let his son see him doing it, he crossed two pairs of fingers on each hand, and rotated both his thumbs. and when they were installed in a hotel within a few feet of the ancient location of the tyburn tree, changez said to his son "take. this belongs to you" and held out, at arm's length, a black billfold about whose identity there could be no mistake "you are a man now. take" the return of the confiscated wallet, complete with all its currency, proved to be one of changez chamchawala's little traps. salahuddin had been deceived by these all his life. whenever his father wanted to punish him, h

eat spreading trees, some snaky some bearded, which salahuddin (who now called himself saladin after the fashion of the english school, but would remain chamchawala for a while yet, until a theatrical agent shortened his name for commercial reasons) had begun to be able to name, jackfruit, banyan, jacaranda, flame of the forest, plane. small chhooi-mooi touch-me-not plants grew at the foot of the tree of his own life, the walnut-tree that changez had planted with his own hands on the day of the coming of the son. father and son at the birth-tree were both awkward, unable to respond properly to nasreen's gentle fun. saladin had been seized by the melancholy notion that the garden had been a better place before he knew its names, that something had been lost which he would never be able to r

ad djinni, do not think you will inherit the magic lamp" o o o after that, changez chamchawala wrote to his son at irregular intervals, and in every letter he returned to the theme of demons and possession "a man untrue to himself becomes a two-legged lie, and such beasts are shaitan's best work" he wrote, and also, in more sentimental vein "i have your soul kept safe, my son, here in this walnut-tree. the devil has only your body. when you are free of him, return and claim your immortal spirit. it flourishes in the garden" the handwriting in these letters altered over the years, changing from the florid confidence that had made it instantly identifiable and becoming narrower, undecorated, purified. eventually the letters stopped, but saladin heard from other sources that his father's preo

illing his lungs with its revenant saltiness _i'm not myself today, he thought. the heart flutters. life damages the living. none of us are ourselves. none of us are _like this. these days there were steel gates, operated by remote control from within, sealing the crumbling triumphal arch. they opened with a slow whirring sound to admit saladin into that place of lost time. when he saw the walnut-tree in which his father had claimed that his soul was kept, his hands began to shake. he hid behind the neutrality of facts "in kashmir" he told zeeny "your birth-tree is a financial investment of a sort. when a child comes of age, the grown walnut is comparable to a matured insurance policy; it's a valuable tree, it can be sold, to pay for weddings, or a start in life. the adult chops down his c

SATANGEL

ibrating at an even lower level than base humanity, are the coarser spirits we call the devils and demons. thus all things may be seen as degrees of vibration emanating from one single source. it is as with light and darkness; which we call opposites, but are in fact the varying vibrations of the same things. the all is mind; the universe is mental. such may be seen in the various diagrams of the tree of life as developed by most of our world s spiritual traditions. all paradoxes are resolved by this knowledge. the first triad vibrate at the highest frequency, through the first three choirs. thus the seraphim are the purest, whilst the thrones are the point at which matter first appears. 1st choir: seraphim the fiery flying serpents of lightning, from the hebrew ser meaning higher being an

. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim the hebrew kerub is commonly translated as knowledge, or one who intercedes. they are the first angels mentioned in the bible, stationed by god east of eden the cherubim and the ever turning sword to guard the way to the tree of life. they are described by theodorus, bishop of heraclea, as beasts which might terrify adam from the entrance of paradise. in the hebrew tradition they are described as having four faces and four wings, or alternatively by john of patmos in revelations as having six wings and six eyes. they are considered the bearers of god s throne and his charioteers. see psalm 18. they also appear as

natively by john of patmos in revelations as having six wings and six eyes. they are considered the bearers of god s throne and his charioteers. see psalm 18. they also appear as golden sculptures covering the ark of the covenant. the origins of the term lie in babylon, where they are monstrous winged entities guarding the entrances to temples; the ka-ri-bu. similar creatures guarded the assyrian tree of everlasting life. 3rd choir: thrones- ophanim or galgallin in hebrew merkabah lore, they are the great wheels or many eyed ones. galgal meaning pupil of the eye. whilst the cherubim are god s charioteers, the ophanim are the actual chariots. in more modern terms, they are the archetypal u.f.o. or flying saucer. they are variously said to reside in the third and fourth heavens, and thus exi

the children of men. he heals abraham of the pain of his (belated) circumcision, and in the prayer of joseph heals jacob of his wounded knee, sustained whilst fighting with uri-el. as with the seraphim, rapha-el is commonly associated with the serpent. he is a chief ruling over the second heaven, and the order of virtues, regent of the sun, and the angel of science and knowledge. guardian of the tree of life in eden, and according to his own admission in the book of tobit, one of the seven angels of the throne. although officially a virtue he has the six wings of a seraph, yet at the same time is of the cherubim, dominions and powers. he presented noah with the knowledge he required to build the ark, and with a medical book/ grimoire that is sometimes identified as the book of raziel. he

was imprisoned by aaron. khil (grimorium verum. occasions great earthquakes. kimaris, cimejes, cimeies (goetia, 66th spirit. rules over all spirits of africa. a marquis commanding 20 legions, appearing as a valiant warrior on a black horse. teaches grammar, logic, rhetoric. discovers things lost or hidden. kiskil-lilla (sumerian, lillu meaning night. female night demon who dwelled in the haluppa tree of inanna, which was later felled by gilgamesh. see lilith. kobal. manager of the infernal theatre who tempts men to pretence and fraud. lahash once led 184 spirits to prevent the prayers of moses from reaching god, and was thus expelled from the presence. leraikha, leraje, leraie (goetia, 14th spirit. marquis commanding 30 legions. appears as an archer dressed all in green. causes battles an

SATANIC BIBLE

up in stern invasion the standard of the strong! 10. i gaze into the glassy eye of your fearsome jehovah, and pluck him by the beard; i uplift a broad-axe, and split open his worm-eaten skull! 11. i blast out the ghastly contents of philosophically whited sepulchers and laugh with sardonic wrath! the book of satan ii 1. behold the crucifix; what does it symbolize? pallid incompetence hanging on a tree. 2. i question all things. as i stand before the festering and varnished facades of your haughtiest moral dogmas, i write thereon in letters of blazing scorn: lo and behold; all this is fraud! 3. gather around me, oh! ye death-defiant, and the earth itself shall be thine, to have and to hold! 4. too long the dead hand has been permitted to sterilize living thought! 5. too long right and wrong

an empty fiction, let it be unceremoniously flung into the outer darkness, among the dead gods, dead empires, dead philosophies, and other useless lumber and wreckage! 13. the most dangerous of all enthroned lies is the holy, the sanctified, the privileged lie- the lie everyone believes to be a model truth. it is the fruitful mother of all other popular errors and delusions. it is a hydra-headed tree of unreason with a thousand roots. it is a social cancer! 14. the lie that is known to be a lie is half eradicated, but the lie that even intelligent persons accept as fact- the lie that has been inculcated in a little child at its mother's knee- is more dangerous to contend against than a creeping pestilence! 15. popular lies have ever been the most potent enemies of personal liberty. there

should the fearful ask "is there no defense against such witchery" it must be answered thus "yes, there is protection. you must never sleep, never daydream, never be without a vital thought, and never have an open mind. then you shall be protected from the forces of magic" the ingredients used in the performance of satanic magic c. imagery the adolescent boy who takes great care in carving, on a tree, a heart containing his and his love object's initials; the little chap who sits by the hour drawing his conception of sleek automobiles; the tiny girl who rocks a scuffed and ragged doll in her arms, and thinks of it as her beautiful little baby- these capable witches and warlocks, these natural magicians, are employing the magical ingredient known as imagery, and the success of any ritual d

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

ack magician to work dark magic, using a powerful form of universal energy. as such, kenneth grant, the head of the english lodge of the ordo templis orientis, more commonly known by it's initial's o.t.o, has written a trilogy of books on the subject of using such dark energies. this has been formulated into the 'typhonian current' a system of magic that works with the dark side of the cabalistic tree of life. although some groups such as the order of nine angles oppose a cabalistic interpretation of satanic magic, the o.t.o. uses what is described as 'the esoteric doctrines of the 'black' magick of the left hand path'(21) opposition to left hand path cabalism is largely due to an aeonic approach to magic in general which views the judeo-christian esoteric and mystical traditions as being

SCHEM HA MEPHORESH

letters, which is thus mystically shown in the name yhvh, as under (or as the book of revelation says: when the living creatures (the four kerubim the letters of the name) give glory to him, etc. the four and twenty elders fall down before him and cast their crowns before the throne, etc (that is the crowns, which each bear 3 1 of the 72 names, and these 72 names are written on the leaves of the tree of life which were for the healing of the nations) these are also the 72 names of the ladder of jacob on which the angels of god ascended and descended. it will presently be shown how the 72 angelic names are formed from the 72 names of the deity, and also how their signification is to be found. the 72 names of the deity are thus obtained. the 19th, 20th, and 21st verses of the xiv chapter of

s headed by the earthy sign capricorn is under the presidency of heh final, the letter of earth. but it should be remembered that the most powerful rule of y of tetragrammaton is over the fiery triplicity; that of h over the watery triplicity; that of vau over the airy triplicity; and that of h final over the earthy triplicity. in the 22nd chapter of the apocalypse of st. john it is said that the tree of life which bare twelve manner of fruits and yielded her fruit every month, and the leaves of the tree were for the healing of the nations. and there shall be no more curse; but the throne of god and of the lamb shall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve

hall be in it. this is exemplified in the drawing taken from the 3-8 altar diagram. the twelvemanner of fruits yielded every month answer to the signs of the zodiac and the twelve tribes of the sons of jacob. also to the twelve apostles. the healing leaves are those of schem ha-mephoresch or the divided name of zauir anpin, the microprosopus, the christ, the lamb of elohim, whose throne is in the tree, from which throne issues the river of the waters of life. 3 the seventy two leaves of the tree of life are zauir anpin or microprosopus. now the twelve sons of jacob go down into egypt, that is the kingdom, malkuth, which has been destroyed in the fall, and cut from the sephirotic tree by the intersecting folds of the great dragon who then becomes its ruler as shown in the great altar diagra

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

ntil sundown of the next day, rather than midnight, as in the western tradition. the calendar was created in 1844. march 21, 1844, marked the beginning of the baha era, or be. thus, 1 be lasted from march 21, 1844, to march 20, 1845. for the baha s, the year 2000 was partly 155 be and partly 156 be. 78 world religions: almanac baha establishment of vocational programs, classes in health care, and tree-planting programs for the benefit of society. leadership and rituals baha u lla h did not trust ritual worship or a controlling clergy or priesthood. thus, in the baha faith, there is no regular church service and no permanent clergy. likewise, there are no initiation rituals to the baha faith and no sacraments, ceremonies that convey spiritual blessing. the community is open to all who want

nally, he decided that this extreme self-denial and discomfort might not be the way to enlightenment just as his earlier life of luxury had not been. he instead developed the middle way, 88 world religions: almanac buddhism avoiding extremes. by rejecting both extreme pleasure and extreme pain, he believed he might find true enlightenment. one day siddhartha seated himself under a banyan, or fig, tree. it is now called a bo tree, short for bodhi (wisdom and enlightenment, for it was there that siddhartha, after six years of searching, finally found enlightenment. according to legend, siddhartha sat under the tree for seven weeks. although he was tempted by the devil mara he overcame the temptations and arrived at complete enlightenment. after this, he was called the buddha, the enlightened

e or of humanity. in later years, schools such as mahayana buddhism elevated the buddha to a godlike status. in some instances, the word buddha is used in a similar way to god. symbols. the buddhist international flag represents buddhist ideals of compassion, the middle path, blessings, purity and liberation, and wisdom. other major symbols include the dharmachakra, or dharma wheel, and the bodhi tree. worship. buddhists worship at temples, stupas (rock pillars, buddhist centers, or in their own homes at small shrines. they may worship in a group or on their own. dress. buddhist laypeople do not wear special clothing, though shoes are normally removed in temples and teaching halls. yellow robes are standard attire for monks. a heavier deep-red robe is also worn by modern monks, especially

buddhism. it illustrates the buddha s belief, as discussed by nagarjuna, that one must avoid extremes in order to achieve enlightenment, including extreme severity or harshness and extreme indulgence or ease. sacred symbols buddhism is rich in symbols. many of the different schools find value in different sacred images. some of the most prominent symbols are the dharmachakra (dharma wheel, bodhi tree, buddhist flag, vajra (thunderbolt, and mandala. the dharmachakra is one of the most well-known buddhist symbols. it is an eight-spoked wheel signifying the buddha s turning of the wheel of truth, referring to the buddha s first lesson after he achieved enlightenment. the eight spokes on the wheel represent each step on the eightfold path. the center of the wheel is a circle that contains thr

ha s turning of the wheel of truth, referring to the buddha s first lesson after he achieved enlightenment. the eight spokes on the wheel represent each step on the eightfold path. the center of the wheel is a circle that contains three pieces: a hub, a spoke, and a rim. the hub stands for the buddhist principle of discipline; the spoke, for wisdom; and the rim represents concentration. the bodhi tree and leaves from the tree are sacred items in buddhism. at the time of the buddha s life, many people in india greatly the dharmachakra is a sacred symbol representing the buddha s first teachings after enlightenment. the eight spokes of the wheel stand for each step on the eightfold path. the deer statues symbolize deer park, where the buddha gave his first sermon. christine kolisch/corbis. w

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

angel with six wings. ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium ox with six wings. iv. holy ghost. and there is no god but the one god time of fulfillment eagle with six wings. the way of life is above to the wise, so that you shun the hell beneath. prov. 15, 24. the tree of good and evil knowledge there is one tree bearing two kinds of fruits. its name is the tree of the knowledge of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did n

e its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place his desire in it and eat of it, but threatened that (if he would do so) he would die from its fruit. for this was a tree of division where good and evil battled with each other: but in a battle there can be no life: for battle brings forth destruction, and destruction brings forth death, life lives in the sweet unity of love. therefore, when adam ate from this tree, a battle started within him, and in this battle he lost his life. nevertheless wretched men will not learn through such fall and damage. his desire

ere good and evil battled with each other: but in a battle there can be no life: for battle brings forth destruction, and destruction brings forth death, life lives in the sweet unity of love. therefore, when adam ate from this tree, a battle started within him, and in this battle he lost his life. nevertheless wretched men will not learn through such fall and damage. his desire is still for that tree and its fruits. man is always desirous to have the division of manifold things, and man is always battling, when he could return to the unity of simplicity, if he only would come in peace. life's light stands in the middle to point out to men the way to this first rest, and the father in the heaven lets his sun rise over good and evil: but everything grows after its own fashion, and man is on

iculare. they grasp for pieces, where they could obtain the whole. they seek for quiet and cannot find it; for they look from the outside into the restlessness of movement, which dwells in the inner solitude of the inner centri, and though one may grasp more than the other, it is still piece-work. at times there may be one amongst 7 hands coming near the secret and it grasps the whole stem of the tree at that point where all the divided branches return to unity. but even this hand is still far from the roots of the tree, only grasping and holding the secret from the outside and cannot yet see it from the inside. for the root of this tree is understood only by the eye of wisdom, standing in the centro of all spheres. these roots go from the visible world of mingled good and evil, into the s

SEPHER HA BAHIR

d therefore not be said that michael drew out the heaven at the south, and gabriel drew it out at the north, while god arranged things in the middle. it is thus written (isaiah 44:24 "i am god, i make all, i stretch out the heavens alone, the earth is spread out before me [even though we read the verse "from me (may- iti, it can also be read] mi iti "who was with me" i am the one who planted this tree in order that all the world should delight in it. and in it, i spread all. i called it all because all depend upon it, all emanate from it, and all need it. to it they look, for it they wait, and from it, souls fly in joy. the bahir 8 alone was i when i made it. let no angel rise above it and say "i was before you" i was also alone when i spread out my earth, in which i planted and rooted thi

ee in order that all the world should delight in it. and in it, i spread all. i called it all because all depend upon it, all emanate from it, and all need it. to it they look, for it they wait, and from it, souls fly in joy. the bahir 8 alone was i when i made it. let no angel rise above it and say "i was before you" i was also alone when i spread out my earth, in which i planted and rooted this tree. i made them rejoice together, and i rejoiced in them "who was with me" to whom have i revealed this mystery? 23. rabbi rahumai said: from your words we could conclude that the needs of this world were created before the heavens. he answered yes. what does this resemble? a king wanted to plant a tree in his garden. he searched the entire garden to find a spring flowing with water that would n

e them rejoice together, and i rejoiced in them "who was with me" to whom have i revealed this mystery? 23. rabbi rahumai said: from your words we could conclude that the needs of this world were created before the heavens. he answered yes. what does this resemble? a king wanted to plant a tree in his garden. he searched the entire garden to find a spring flowing with water that would nourish the tree, but could not find any. he then said "i will dig for water, and will bring forth a spring to nourish the tree" he dug and opened a well, flowing with living water. he then planted the tree, and it stood, giving forth fruit. it was successfully rooted, since it was always watered from the well. 24. rabbi yanai said: the earth was created first, as it is written (genesis 2:4"[on the day that g

ach thing s name is its body? it is written (proverbs 10:7, the memory of the righteous shall be a blessing, and the name of the wicked shall rot. what actually rots, their name or their body [one must agree that it is their body] here too [each thing s name refers to] its body. 81what is an example of this? take the word for root shoresh (shin resh shin. the letter shin looks like the roots of a tree [resh is bent, since] the root of every tree is bent. and what is the function of the final shin? this teaches us that if you take a branch and plant it, it will root again. what is its function of the zayin [in ozen ear [its numerical value is seven] corresponding to the seven days of the week. this teaches us that each day has its own power. and what is its function [in the word ozen? this

memorial, so these are (joshua 4:7, stones of memorial [there are therefore] 12 stones [each containing six names] making a total of 72. these parallel the 72 names of the blessed holy one. why do they begin with twelve? this teaches us that god has twelve directors. each of these has six powers [making a total of 72. what are they? they are the 72 languages. 95. the blessed holy one has a single tree, and it has twelve diagonal boundaries: the northeast boundary, the southeast boundary; the upper east boundary, the lower east boundary; the southwest boundary, the northwest boundary; the upper west boundary, the lower west boundary; the upper south boundary, the lower south boundary; the upper north boundary, the lower north boundary; they continually spread forever and ever; they are the

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

negative, dark, evil or selfish, failure will loom upon your horizon. on the other hand, if your attitude is open, light, fair and honest, your chances of success are greatly increased. we don't say assured, because you may just have a less than perfect idea. if you do, it will become increasingly obvious. have you ever wondered why some people seem to be lucky, enjoying the best fruits from the tree of life while others receive only the culls? the answer is that the so-called lucky ones have a lucky mind set. they have painted a great, wide, wonderful world for themselves, and they live in it. they are creators of reality, their reality. adepts are all creators, and they begin creating their world each day, toward the end of their rest of light. they think over what has happened and then

SIFRA DETZNIYUTHA

3) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y

lips, red as a rose, are bare. 8) short ones descend over the throat, and cover the neck. 9) long and short ones descend even-balanced. he that is found in these is found to be strong and mighty. it is written: out of distress i called on hy.94 david said nine up to all nations compass me about95 in order to surround and protect himself. and you, the grass, herb yielding seed after its kind, and tree bearing fruit, that its seed is in it, after its kind, were brought forth from the earth.96 these nine are evolved from the perfect name, and afterwards were planted into the perfect name, as it is written: and the lord hvhy planted.97 the formations of the beard are found to be thirteen, that is the upper one. in the lower one they are beheld in nine. the twenty-two letters are formed in the

he mouth speaks great things.132 it engages itself and wreathes itself with the small crowns, with the five kinds of water,133 16 and thus it is written and he shall put from above living water.134 he is the living elohim(,yyx ,yhla, elohim chayim) and the king forever.135 i shall go before the face of the lord hvhy in the lands of life.136 and shall be the body of adonai (ynda) bound up. and the tree of life in the midst of the garden.137 y yha a h d vy h y between the waters and the waters.138 waters perfect and waters of not, perfect; compassion perfect and compassion of not, perfect. 139 and said the lord hvhy: my spirit will contend not with adam of forever, seeing that he (avh) is flesh.140 and said the lord hvhy when vested in the small one, from here he spoke in the name of the spe

r as victors in war.151 there are nine that ascend on the levels,152 who run according to their wish, and there is none to prevent them. five kings exist in terror.153 in the presence of four- not, they can stand.154 four kings come out before four,155 they hang on them like grapes in a cluster, bound up in them are seven runners that give testimony, and not do they remain in their places. 18 the tree that mitigates is placed within.156 birds attach themselves and nest on its branches.157 below it shelters that chayah (hyx, living being) that rules over this tree, which has two paths to walk, seven pillars surround it,158 with the four chayot (tvyx, living beings) that are moved in the four directions, the serpent turns swiftly with three hundred and seventy leaps, leaps over the mountains

away, then comes vengeance into the universe; and except for that adam who is called [by the name] hvhy, the universe would not exist; but all things would be destroyed. hence it is written: and the lord hvhy alone shall be exalted in the day of that.191 1 torah shmoth 27:17. 2 the circle mentioned here is the ayin (i, o) of vast face. 3 the five chapters are the negatively existent roots of the tree and the four qabalistic worlds. the great hall (lkh, hekal) is the circular contraction(,vomo, tzimtzum, see etz hachayim, luria) into which the positively existent tree emanates. 4 not (al) is a common synonym for ayn ]ya, nothing, mysterious unknown at the roots of all things. 5 this person is one of the thirty-six righteous tzadikim upon whom the world depends. he sees everything as the ay

SINISTER TAROT

t. 178 jeremiah 1:6. 179 when this happens, not (al) exists as seeing face-to-face. 180 isaiah 2:11. 181 see zohar iii: 285a-286a. 182 see zohar ii: 132a and 205b. 183 torah b reshith 1:20. 184 i samuel 2:30. 185 habakuk 2:20. 186 torah vaidaber 12:7. 187 psalms 24:7, zohar i: 218a. 188 i samuel 2:30. 189 torah b reshith 1:7. 190 torah b reshith 1:26. 191 isaiah 2:12order of nine angles septenary tree of wyrd sphere of jupiter the sinister tarot by christos beest 0 the power within is great the eagle eats its human offspring cold music here blue woman hold the horse s head while the seer weaves physis ga wath am the gradual unfolding of nature; the source of evolution, that which creates wyrd. the essence behind the appearance of things. ga wath am: the power within me is great. i headless

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

o instruct her. dame gionetta was every inch italian and neapolitan. her youth had been all love, and her age was all superstition. she was garrulous, fond, a gossip. now she would prattle to the girl of cavaliers and princes at her feet, and now she would freeze her blood with tales and legends, perhaps as old as greek or etrurian fable, of demon and vampire, of the dances round the great walnut-tree at benevento, and the haunting spell of the evil eye. all this helped silently to weave charmed webs over viola's imagination that afterthought and later years might labour vainly to dispel. and all this especially fitted her to hang, with a fearful joy, upon her father's music. those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings

ed" and viola's heart sank within her; the poetry of the stage was gone "and" said the cavalier, turning back, and gently laying his hand on hers "and, perhaps, before we meet, you may have suffered: known the first sharp griefs of human life, known how little what fame can gain, repays what the heart can lose; but be brave and yield not, not even to what may seem the piety of sorrow. observe yon tree in your neighbour's garden. look how it grows up, crooked and distorted. some wind scattered the germ from which it sprang, in the clefts of the rock; choked up and walled round by crags and buildings, by nature and man, its life has been one struggle for the light, light which makes to that life the necessity and the principle: you see how it has writhed and twisted; how, meeting the barrier

dle when it is his own work with which its vagaries would play the devil. and viola is the idol, the theme of naples. she is the spoiled sultana of the boards. to spoil her acting may be easy enough, shall they spoil her nature? no, i think not. there, at home, she is still good and simple; and there, under the awning by the doorway, there she still sits, divinely musing. how often, crook-trunked tree, she looks to thy green boughs; how often, like thee, in her dreams, and fancies, does she struggle for the light, not the light of the stage-lamps. pooh, child! be contented with the lamps, even with the rush-lights. a farthing candle is more convenient for household purposes than the stars. weeks passed, and the stranger did not reappear; months had passed, and his prophecy of sorrow was no

tionless, the chime still! no, the grave itself does not remind us of our loss like the company of those who have no loss to mourn. go back to thy solitude, young orphan, go back to thy home: the sorrow that meets thee on the threshold can greet thee, even in its sadness, like the smile upon the face of the dead. and there, from thy casement, and there, from without thy door, thou seest still the tree, solitary as thyself, and springing from the clefts of the rock, but forcing its way to light, as, through all sorrow, while the seasons yet can renew the verdure and bloom of youth, strives the instinct of the human heart! only when the sap is dried up, only when age comes on, does the sun shine in vain for man and for the tree. weeks and months months sad and many again passed, and naples w

ly two years had passed since he had appeared at naples. nothing had been heard of him, save that his vessel had been directed, some months after his departure, to sail for leghorn. by the gossips of naples, his existence, supposed so extraordinary, was wellnigh forgotten; but the heart of viola was more faithful. often he glided through her dreams, and when the wind sighed through that fantastic tree, associated with his remembrance, she started with a tremor and a blush, as if she had heard him speak. but amongst the train of her suitors was one to whom she listened more gently than to the rest; partly because, perhaps, he spoke in her mother's native tongue; partly because in his diffidence there was little to alarm and displease; partly because his rank, nearer to her own than that of

SIR WALLIS BUDGE EGYPTIAN MAGIC

s by means of her words of power, and there is a legend to the effect that she smote the sun-god ra with severe sickness by the magical power which she possessed. another object of the buckle was to give the deceased access to every place in the underworld, and to enable him to have "one hand towards heaven, and one hand towards earth" 4. the amulet of the tet. this amulet probably represents the tree trunk in which the goddess isis concealed the dead body of her husband, and the four cross-bars indicate the four cardinal points; it became a symbol of the highest religious importance to the egyptians, and the setting up of the tet at busiris, which symbolized the reconstituting of the body of osiris, was one of the most solemn of all the ceremonies performed in connexion with the worship o

his heart the egyptian hoped and believed that they were in reality representations of what he would do in the next world, and he trusted that the words of his prayers would turn pictures into realities, and drawings into substances. the wealthy egyptian left behind him the means for making the offerings which his ka, the goddess hathor giving the scribe ani meat and drink from out of a sycamore tree which grows by the side of a stream (from the papyrus of ani, plate 16) or double, needed, and was able to provide for the maintenance of his tomb and of the ka chapel and of the priest or priests who ministered to it. it was ail article of faith among all classes that unless the ka was properly fed it would be driven to wander about and pick up filth and anything else of that nature which it

h promised to tell him where the magical book described above might be found if he would give him a hundred pieces of silver, and provide him with two handsome coffins. when the money and the coffins had been given to him, the priest of ptah told ptah-nefer-ka that the book was in an iron box in the middle of the river at coptos "the iron box is in a bronze box, the bronze box is in a box of palm-tree wood, the palm tree wood box is in a box of ebony and ivory, the ebony and ivory box is in a silver box, the silver box is in a gold box, and in the gold (sic) box lies the book. the box wherein is the book is surrounded by swarms of serpents and scorpions and reptiles of all kinds, and round it is coiled a serpent which cannot die" ptah-nefer-ka told his wife and the king what he had heard

forty gods who exist with thee in this hall of maati" 1 but although the gods may be favourable to him, and he be found righteous in the judgment, he cannot make his way among the other gods of the underworld without a knowledge of the names of certain parts of the hall of maati. after the judgment he acquires the mystical name of "he who is equipped with the flowers and the dweller in his olive tree" and it is only after he has uttered this name that the gods say "pass onwards" next the gods invite him to enter the hall of maati, but he is not allowed to pass in until he has, in answer to questions asked by the bolts, lintels, threshold, fastenings, socket, door-leaves, and door-posts, told their names. the floor of the hall will not permit him to walk upon it unless he p. 164 tells not

SOLOMON

s molested and disturbed by thee will speak the whole truth. but those composed of fire [2] will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the temple [1. pterodr kun, a word not in the lexicons. 2. t d di pyr s] 62. and as the demon said this, i saw the spirit going forth from his mouth, and it consumed the wood of the frankincense-tree, and burned up all the logs which we had placed in the temple of god. and i solomon saw what the spirit had done, and i marvelled. 63. and, having glorified god, i asked the dragon-shaped demon, and said "tell me, by what angel art thou frustrated" and he answered "by the great angel which has its seat in the second heaven, which is called in hebrew bazazeth. and i solomon, having heard this

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ruary 9, 1951. a meditation room was opened for one day at the u.n. secretariat building. on october 14. 1952, the opening day of the 7th general assembly, a permanent meditation room was made available to the public. since then each assembly has opened with one minute of silence. in 19557 the meditation room contained a 300-year old, 800-pound, 37- inch wide upright section of an agba (mahogany) tree from french equatorial africa. it was the idea of wallace harrison, director of the international board of architects which planned the u.n; co-architect and director of rockefeller center; and member of the board of directors of the socialist new school of social research in new york city (see who's who in america, 1959) the room contained a philodendron plant on the altar, to symbolize some

own as the seal of solomon. its meaning and the identity of osiris and isis will be explained in part ii on the great seal of the united states. the arc of light on the bookplate is the en soph, from the cabalistic writings (mystical theosophy) which teach that it created the world by virtue of ten emanations from the infinite one. the emanations, or sephiroth, are arranged into a form called the tree of life, which in turn is vertically composed of three pillars. c. w. king, in his gnostics (p. 12) states that the two outer pillars "figure largely amongst all the secret societies of modern times, and naturally so; for these illuminati have borrowed, without understanding it, the phraseology of the cabalists (ibid, pp. 390-391) the cornerstone dag hammarakjold called the altar a reminder o

eye is that of the great architect of the universe (whenever it appears as a symbol of god. his explanation is that which is generally accepted. it is, however, erroneous. a full commentary on the meaning of this all-important symbol appears in part ii of this study. the sephiroth earlier, reference was made to the sephiroth, and to the three pillars of which it is composed in the form called the tree of life. the verses of exodus which contain the 72 letters of the tetragrammaton are also believed by the cabalists to contain the pillars of the sephiroth, or emanations (the cabala, by bernhard pick, chicago, 1913, p. 91. the reader will notice in the upper left corner of the mural an arc which curves down to the left from the tip end of the caduceus line and forms the third side of a white

sphere. this arc represents the crown of the sephiroth, the first of the ten emanations issued from en soph, the divine darkness (waite, op. cit, p. 26. the four triangles represent other emanations. the caduceus line symbolizes the spinal chord of adam kadmon, the archetypal man, another form of the sephiroth (pick, op. cit, p. 70. the quartered sphere represents the four different worlds of the tree. the three rows up and down of the mural are the three pillars of the tree. the 22 iriangles in the mural are the 22 lines or paths by which the (en sephiroth are connected one to another (waite, op. cit, p. 381. the left, male side of the tree, indicated by the black half of the sphere, is darkness and death (ibid, p. 350. the right side of the tree is female: as symbolized by the moon figur

ibid, p. 350. the right side of the tree is female: as symbolized by the moon figure, the while halfcrescent. the caduceus line .spinal chord is the sex force which extends down (he middle pillar of the sephiroth, which is also the body of adam kadmon. the base of the spine is the yesod or foundation, the sacred generative organs (ibid, p. 1201. from yesod springs the kingdom at the bottom of the tree, which represents mankind. the literature on this subject is vast and confusing, but there are certain basic ideas to be found in all cabalistic writings. bernhard pick (op. cit, p. 104-5) has written that "the idea of god according to the writings of the old and new testaments is entirely different. the same is the case with the notion of creation. the cabala teaches not the trinily, hut the

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

d the body with the greatest indifference and spend their lives in philosophy?52 and socrates treats all the other virtues in like manner. he then goes on to characterize intellectual insight itself. what is it that we call knowing as such? without doubt, knowing is attained by the forming of judgments: i form a judgment about some object before me, for example, that the thing in front of me is a tree. now, how do i reach that assertion? only by knowing already what a tree is, and recollecting my idea of a tree. a tree is a perceptible thing; thus when i recollect a tree, i am recalling at the same time a perceptible object, and in saying that something is a tree i am likening it to other things that have formerly been objects of my perception and that i know are trees. in this sense knowl

. suppose i see two things that are alike, and form the judgment these things are alike. but in actuality no two things are exactly alike, only alike in certain particular ways. the idea of likeness therefore cannot arise from perceived actuality, but is independent of it. it comes to my aid in forming a judgment, just as recollection helps toward judgment, toward knowledge when, in the case of a tree, i recall other trees. in the case of two things related in particular ways, i recollect the idea of likeness. ideas thus come before me in the same way as recollections but without being dependent on perceived actuality. all kinds of knowledge that are not derived from sense-perception rely on such ideas. the field of mathematics consists entirely of such ideas. it would be a poor geometrici

the night and the eighth hour of the day, with the image of the heart of the gods, coming forth from the night into day.87 this shows that in the world of eternal order, one s eternal nature becomes osiris; after the name osiris stands the personal name of the deceased. moreover, the one being united with eternity designates himself osiris: i am the osiris n. growing under the blossoms of the fig tree is the name of osiris n.88 88 christianity as mystical fact he has become an osiris. yet being an osiris is nothing but the final, perfected stage of human life and development. it is clear in this context that even osiris in his cosmic role as a judge is no more than a man who has attained to the stage of perfected existence. the difference between human existence and divine existence is one

, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your people israel. tradition reports of the buddha that when he was a child of twelve he went missing, and was found again under a tree, surrounded by the poets and sages of the time. correspondingly we find in the gospel of luke: every year his parents went up to jerusalem for the feast of the passover. when he was twelve years old, they went up to the feast, according to the custom. after the feast was over, while his parents were returning home, the boy jesus stayed behind 94 christianity as mystical fact in jerusalem, but

maginative terms. and thirdly, there are teachings, intended to form the content of a christian view of life. in the gospel of john there is no parable as such; it came from a mystery school in which the use of parables was not considered necessary. much light is shed on the role of actual historical events and imaginative parable in the synoptic gospels by the narrative of the cursing of the fig tree. this appears in mark where we read: jesus entered jerusalem and went to the temple. he looked around at everything, but since it was already late, he went out to bethany with the twelve. the 104 christianity as mystical fact next day as they were leaving bethany, jesus was hungry. seeing in the distance a fig tree in leaf, he went to find out if it had any fruit. when he reached it, he found

SYMBOLISM OF THE BANNERS

latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the cross of calvary and the passion cross. the cross, that is sometimes seen in the hands of the risen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understandi

as a representation of the feminine principle of the shekinah in the christian belief, let's take a look at twklm, for twklm and hnyb have various manifestations of mary, isis in common. twklm, the inferior mother, the queen, the bride, the virgin, have the common denominator of femininity. this attribution is obvious when one considers that twklm is receptive to all the higher emanations of the tree. the queen and the bride are references to the relation of twklm to trapt, the king, and the lesser countenance, the harmony of which must become manifest in twklm, which is also the cross of dense matter upon which the is crucified: thus, we have a further link with trapt in the mysteries of the crucifixion. emerging out of twklm upward is the thirty-second path connecting with dwsy. the let

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

ngs that were going on, in your area of escondido? sv: well no, because of the security measures. and a, you really don't want to show up unannounced at a meeting if you could get through their security, because the chances are you would never make it out alive. let's just say that a certain auto accident would occur, and be reported in the papers "unfortunate accident- man accidentally runs into tree (laughs) i mean, i'm serious! the security that they have during group meetings is so intense that it would be very difficult. they have security at the one-mile perimeter, the three-mile perimeter and the five-mile perimeter. they have three people assigned. usually one is up in a tree where you can't see him at the five-mile perimeter. gs: mm hm. sv: and then you have one person who is stan

perimeter and the five-mile perimeter. they have three people assigned. usually one is up in a tree where you can't see him at the five-mile perimeter. gs: mm hm. sv: and then you have one person who is standing, looks like a security guard for the estate, because these are often large, wealthy estates, which is appropriate. he is dressed in a uniform. the third person is standing hidden behind a tree. as cars come through, and they come through the gates- remember these are gated estates. gs: mm hm. sv: so if it's not someone on their approved license checklist, they will stop the car. it's just like at a military installation. they will say "can i help you? are you lost" their goal is to delay the person. now if a person is saying "oh, this is blah blah blah" and they are just asking for

ah blah" and they are just asking for directions, they will give them directions, be very pleasant and send them on their way, to where they are supposed to be going. but if they are acting as if they want to go further into the estate, and this is not an okay person, then they will say "uh, all right, well he's not expecting you" that's a code word. that tells the person either behind, up in the tree, or hidden further back- they radio ahead and they say "unexpected visitor" at that point, everyone has been trained to pick up and leave immediately, within five minutes- with no traces of the activity. gs: so this is some of the methods they go through so you don't get caught. i know that you wrote an article about why the cult doesn't get caught. sv: oh yeah. gs: it's pretty specific. you

adults, and father yule was present. he raises the scepter and basically strikes down a child in front of everyone. gs (laughs in disbelief) oh my god! sv: i know! gs (shocked) he strikes down a child? i just. sv: i know. yes. he struck down the child with his, his scepter. and that. that is not what you call a happy christmas, you know? gs: no (sighs) sv: and at the same time, yes, we did have a tree, you know, and fruitcake and all that, and decorate the house, but there is another side to christmas. it's, it's. gs (in shock) you know, i'm just listening and i just can't believe, you know, we're, you know, we have leaders in our country that have probably gone through this kind of stuff. i mean, uh, it's just incredible, this group. i know they've been around for a long, long time, thous

TECHNICIANS GUIDE TO THE LEFT HAND PATH

asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul that seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources, and then determine for yourself the validity of its ideas, is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, but also from cultural and social ideas that are not your own. the entire antinomian spirit is motivated by a praxis that denies the blind acceptance of ideas no matter their source. it is one that urges each individual to make up their own minds on religious, social and cultural paradigms. this

TELESMATA AND FLASHING TABLETS

ample is to take the letters of the appropriate triplicity in elemental operations. next, add the letters a.l (hermes) thus forming an angelic name. this angelic name is the expression of the force. example: earth operation (one method) example: earth operation b f j laxyw the above method is an abstraction from the names of the triplicities utilizing the corresponding letter from the path of the tree of life. another method is law for b only. most specific workings can be obtained by the utilization of the schemhemphorasch. this will allow you to fine tune your operation. step 2 in general, hebrew names represent the offices of certain forces. enochian names and the tablets are a representation of a species or a more specific idea. hebrew may be employed without enochian, but seldom is en

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

nd degrees of the rite."3 "here" said tresner "we encounter raw spiritual energy" and "we begin to glimpse the spiritual power which is available" to the person who is able to access it.4 x as symbol of transformation tresner goes on to suggest that the x, representing the roman numeral 10, also "cross my heart and hope to die" 207 symbolizes the 10 yuds, or manifestations, of the jewish cabala's tree of life (the sephiroth. he notes that the candidate for this degree wears two cordons, one black in color, the other white, which symbolizes the duality of masonic doctrine "the fact that they cross each other" tresner explains "suggests the unions of opposites or equilibrium (ordo ab chao."5 "in crossing" says tresner "they form an x shape" x, he observes "is an ancient symbol for transforma

testament, but of babylon and egypt "cross my heart and hope to die" 231 georges darboy, archbishop of paris in 1870. observe the crossed hands (x) and the il cornuto horned devil sign given with the left hand as it holds the prelate's hat (from the book, how the pope became infallible, by august bernhard hasler, 1981, doubleday& co, garden city, new york) this image was found under the root of a tree dug up in roscommon in ireland. it is made of brass. the gilding, however, is now almost worn off. it is on display at the museum of trinity college, dublin "to this deity in particular they apply themselves for success when they go out a hunting or fishing, and for the relief of all such as are indisposed" miramba (from the book, the round towers of atlantis, by henry o'brien, published 2002

ay of the battle between horus and set" the later myth connects itself with phoenicia and syria. the body of osiris went ashore at gebal or byblos, sixty miles above tsur. you will not fail to notice that in the name of each murderer of khurum, that of the evil god bal is found* har-oeri was the god of time, as well as of life. the egyptian legend was that the king of byblos cut down the tamarisk-tree containing the body of osiris, and made of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the roya

is, and made of it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes. the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel. in his classic masonic textbook, mora

m coil's masonic encyclopedia, revised 1995) yellow springs institute for contlmporary studies and the arts the architectural design for the yellow springs institute for contemporary studies and the arts in chester springs, pennsylvania reveals a music amphitheater and a triangle structure with a circle inside. meanwhile, the official logo for the yellow springs institute is a red triangle with a tree inside. 370 codex magica only an adept heavily schooled in occult symbology would understand the message being communicated in this full-page ad for "virginia slims" cigarettes. the occult significance of the lightning bolt, the triangle, the square, the arm and hand signs and positions, even the wide spread of the model's legs is explained in the pages of codex magica. the colors she wears

THAGIRION

erpretations the name presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the anti-christ and the beast 666. the first mentioned characters are preaching salvation through them( jesus proclaims in the bible that he is the only way t

THE BLACK LODGE

odge" is not really an organization of human beings, or even of "black brethren. in a sense, the "black brother" is infinitely above the activities of what we generally name the "black lodge; in another sense, he/she is infinitely below. the "black lodge" is merely the qliphoth in their interaction and activity. the qliphoth are the false sephiroth; projections or reflections of the sphere of the tree of life on the so-called "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane gene

d "astral plane. there dwell entities called demoniac, whose plotting against humankind, whose hatred of the human being, is ever active. however, initiates of our order will understand that what we call man, human being (or however we may choose to indicate individual units of the human species as a whole irregardless of their physical sex, is not what the profane generally consider as such. the tree of life is "man, considered as a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has t

h. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphere of our own order and it cannot be more openly discussed in this place. as to the demoniac entities, their nature must be clearly understood. the process of evolution demands a continuous interaction of all forms of life: through the attrition thus produced, they improve each other and expand their experience i

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

eart. feel the power flow out as you breath life into the wand. then say: in the names of dana& curnonnus, and by my own spirit, be you thrice blessed. become one with me and work my will. so mote it be! grounding the energy. this can be done with refreshments such as juice& cupcakes (or if you are of age and inclined, cakes& wine, or ale. another method of grounding, is the infamous hugging of a tree. the purpose here is to relax, and let the energy raised in ritual dissipate. dismissing the quarters, and thanking the lord& lady when all is done, it is time to say farewell. the lord& lady: dana& cernunnos, we(i) thank you for joining this circle, and ask that if it is your will, depart now in peace until next we meet. hail and farewell! the quarters: o ye guardians of the watchtowers, we(

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

e as demonstrations that there are in the universe human or nonhuman intelligences that can act directly on matter. sir william crookes (1832 1919, the renowned british chemist and physicist, concluded after a full investigation of katie fox that she only had to place her hand on any substance to produce raps loud enough to be heard several rooms off. in this manner, i have heard them in a living tree, on a sheet of glass, on a stretched iron wire, on a stretched membrane, a tambourine, on the roof of a cab, and on the floor of a theatre. moreover, actual contact is not always necessary. i have heard these sounds proceeding from the floors, walls, etc, when the medium s hands were held, when she was standing on a chair, when she was suspended from the ceiling, when she was enclosed in a wi

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ild man are not credible, it remains necessary for scientists to study the remaining five percent. in april 2001, british scientists on the trail of the yeti announced the best evidence yet for the existence of the mysterious creature of the himalayas a sample of hair that proved impossible to classify genetically. dr. rob mccall, a zoologist, removed strands of the yeti hair from the hollow of a tree and brought them back to britain to be analyzed. dr. bryan sykes, professor of human genetics at the oxford institute of molecular medicine, one of the world s leading authorities on dna analysis, stated that they could not identify the dna that they had discovered in the hair and that they had never before encountered dna that they couldn t recognize. m delving deeper bord, janet, and colin

lem. jewish gothic [online] http//www. jewishgothic.com/golem.html. kaplan, aryeh. sefer yetsirah: the book of creation in theory and practice. new york: samuel weiser, 1990. unterman, alan. dictionary of jewish lore and legend. london and new york: thames and hudson, 1991. winkler, gershon. the golem of prague. new york: judaica press, 1994. imp in old english impe means a young plant shoot or a tree sapling. over the years, the word came to refer to smallish entities that were direct offspring of the devil and sent from hell to do evil deeds to humans on earth. imps might well be called junior demons, and one of their principal assignments, according to christian authorities, was to disguise themselves as black cats, owls, ravens, or some other animal and serve as a witch s familiar. in

rocess of spiritual development and should they occur, they should not be given any special attention at all, as the ultimate goal is to achieve the state of nirvana, which is defined as the complete release from all physical limitations of existence. although the founder of buddhism, siddhartha gautama (c. 563 b.c.e. 486 b.c.e, himself found spiritual enlightenment while meditating under a bodhi tree, the buddhist approach to spiritual awakening does not only consist of meditation but of three ways believed to work together. those ways are: 1. sila or purification 2. samadhi or concentration 3. punna or insight sila, or purification, is simply cleansing the body, mind, spirit. samadhi, or concentration, involves fixing one s mind or attention on a single object that can be any object such

(1878 1968) published a record of experiments in telepathically transmitted drawings, which had been conducted with his wife and his brother-in-law, r. i. irwin. mrs. sinclair was always the percipient, the receiver, and when irwin was the agent, the sender, he transmitted from more than 40 miles away. the agent would make a set of drawings of such simple items as a nest with eggs, a flower, or a tree, and enclose each sketch in an opaque t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysteries of the mind 181 twins being tested for telepathy capabilities (fortean picture library) envelope. at the agreed-upon time, or later, mrs. sinclair would lie down on a couch and allow her mind and body to enter a state of complete relaxation. experience soon

t s foot sneezing spitting strange customs and taboos courtship and marriage hospitality and etiquette burials and funerals urban legends and beliefs deadly reptiles in the imported carpets the fabulous cookie recipe green m&ms the hook on the car door if your college roommate commits suicide. jesus on the freeway the phantom hitchhiker proctor& gamble is a satanist company the scuba diver in the tree snakes in the toilet spiders in the hairdo introduction perhaps the oldest and most basic of human instincts is that of fear. early humans experienced an array of bewildering hostility lurking all around them. in addition to predators from the animal kingdom who pursued them as prey, there were such frightening and unexplained natural phenomena as the rumbling terror of thunder and lightning

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

seer named myrrdin, who went mad and took refuge in the forest of celydon when his king gwenddolau was defeated at the battle of arderydd in 573. merlin first appears in the history of the kings of britain (1135) a classic work by geoffrey of monmouth (c. 1100.1154. merlin became the prophet associated with the quest for the holy grail.other accounts detail how merlin became trapped in a hawthorn tree, where he dwells forever. some scholars think, this version restores the story of myrddin, trapped by his madness in the forest. sources: monroe, douglas, ed. the lost books of merlyn: druid magic from the age of arthur. st. paul, minn: llewellyn, 1998. white, t. h. the book of merlyn: the unpublished conclusion to the once and future king. austin: university of texas press, 1988. merlin: rea

left him to independently study magic. when crowley fs publisher declared bankruptcy, regardie lost his job. although the golden dawn had ceased to exist as a functioning magical society as early as 1903, it continued to exist in various descendant orders, such as the stella matutina and the alpha et omega. in 1932, regardie fs distillation of the teachings of the golden dawn was published in the tree of life, and at once he was embroiled in controversy with those occultists who associated him with crowley. while some demanded he never again dare to mention the name of the society, others, such as dion fortune, invited him to join the order of stella matutina. in 1937 regardie published four volumes entitled simply the golden dawn. it was regardie fs belief that the heritage of magic was t

1947, he relocated to california where he taught psychiatry. regardie retired from practice in 1981 and moved to sedona, arizona, continuing to write until his death. sources: bonewits, p. e. i. real magic. new york: coward, mccann& georghegan, 1971. monnastre, cris, and david griffin. israel regardie, initiation, and psychotherapy [online] http//www.tarot.nu/gd/initiat.htm. regardie, israel. the tree of life: a study in magic. new york: samuel weiser, 1972. israel regardie (1907.1985) clutterbuck. in 1954, gardner published witchcraft today, which continued the thesis espoused by margaret murray that witchcraft had existed since pre-christian times but had gone underground to escape persecution. according to many researchers, gardner almost singlehandedly revived.some say reinvented. the

on many radio and television talk shows in the united states, canada, england, and italy. buckland served as technical advisor for the orson welles movie necromancy (1972 (the witching on video, appeared in small character roles in movies, and has lectured at many colleges and universities across the united states. among buckland fs best-known titles are practical candleburning rituals (1970, the tree: complete book of saxon witchcraft (1974, doors to other worlds (1993, scottish witchcraft (1991, the witch book (2001, and the buckland romani tarot (2001. other books are advanced candle t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d magic and sorcery 81 in1966 raymond buckland opened america fs first museum of witchcraft and magic. magic (1996, an

ere attributed to supernatural agencies and beings, which were carefully differentiated from the demons christianity sought to banish from the minds of men and women. because intellectual activity was thought to be bound up with the influence of these demons, europe descended into an abyss of ignorance and religious absurdity that history accurately terms the dark ages (about 476 to 1000. but the tree of forbidden knowledge was not so easily cut down. in the east, where the crescent overshadowed the influence of the cross, arab intellectuals preserved knowledge of the occult as well as significant portions of other classical thought and ancient lore. from muslim- dominated spain, this knowledge trickled back into europe, where it was combined with alchemy and the hermetic mysteries. the ob

THE GOD OF THE WITCHES

hristian church with the desire to exterminate them.the number of recorded marriages between "mortals" and fairies is another proof that fairies were the samesize as ordinary folk and that they were human. the plantagenet kings had a fairy ancestry; conn, king oftara, married a fairy as his second wife; bertrand du guesclin had a fairy wife, so also had that sieur debourlemont who owned the fairy tree round which joan of arc danced as a girl. when a "mortal" manmarried a fairy woman the children appear to have belonged to the father and to have been in no waydifferent from the children of two "mortals. this was the case even when the fairy girl was carried off byforce. marriages between "mortal" women and fairy men were also not infrequent; but unless the girl wascaptured and kept as a pri

ry dawn of history, when a masked man plays on it in the midst of animals.the panpipes, as their name implies, belong specially to a god who was disguised as an animal.in lorraine in 1589[76] the musical instruments were extraordinarily primitive. besides small pipes, whichwere played by women, a man "has a horse's skull which he plays as a cyther. another has a cudgel withwhich he strikes an oak-tree, which gives out a note and an echo like a kettle drum or a military drum. thedevil sings in a hoarse shout, exactly as if he trumpeted through his nose so that a roaring wooden voiceresounds through the wide air. the whole troop together shout, roar, bellow, howl, as if they were dementedand mad" the french witches were apparently appreciative of good music for they told de lancrell that"the

nd william craw brought the alewhich ye drank, extending to seven gallons. very different was the picnic feast of the andover coven innew england;[90] goody foster, of salem, was asked what she did for victuals at the meeting "sheanswered that she carried bread and cheese in her pocket, and that she and the andover company came tothe village before the meeting began, and sat down together under a tree and eat their food, and that shedrank water out of a brook to quench her thirst. and that the meeting was upon a plain grassy place, bywhich was a cart path and sandy ground in the path, in which were the tracks of horses' feet. and she alsotold me how long they were going and returning. the god of the witcheschapter iv. the rites46the general belief among the christian recorders was that at

holy ghost."though this might very reasonably have been called a christian prayer, it was reckoned as a devilish charmwhen used by a witch. another charm[38] for the preservation of the reciter was used by agnes sampson,and was known as the white paternoster; it is clearly a confused version of a christian prayer or hymn:"white paternoster, god was my foster. he fostered me under the book of palm-tree. saint michael was my dame, he was born at bethelem. he was made of flesh and blood. god send me my right food; my right food, and dyne two, that i may to yon kirk go to read upon yon sweet book, which the mighty god of heaven shoop[*1] open, open, heaven's yaits[*2] steik[*3] steik, hell's yaits. all saints be the better, that hear the white prayer, pater noster."the companion-charm[33] is t

tyrrel with another significant remark "walter, do thou do justice according tothose things which thou hast heard. tyrrel answered with equal significance "so i will, my lord".in the forest the king dismounted and stood with tyrrel waiting for the deer to pass. the usual story is thatthe king shot and missed, then tyrrel loosed his arrow which glanced off the stag's antlers or off the branchof a tree and pierced the king's heart. the most vivid account is from william of malmesbury, who says thatit was late in the afternoon "the sun was now declining, when the king, drawing his bow and letting fly anarrow, slightly wounded a stag; and keenly gazing followed it, still running, a long time with his eyes,holding up his hand to keep off the power of the sun's rays. walter then shot at another

THE GOLDEN ESSENCE

composite subject, drawn from many places and locales- some from the actual pagan mythologies of the past, and others (the larger portion) from the local legends and folklore which seem to tell a wide variety of stories about many characters and beings, some of which begin to resemble the others, even over large distances and times. local faery queens and land spirits, horned hunters, guardians, tree-spirits, spirit lovers, and all the rest can be clearly seen as the remnants and fragments of the animistic inhabitants of the old pagan worldview. what is even more exciting is that these beings of post-christian folklore often still fulfill the functions (when it comes to their relationships to humans who meet them, that they had in the older, more intact pagan wisdom traditions and worldvi

THE HOLY ROSARY OF THE BRETHREN

u dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the adept ascertain how the prayers relate to the tree of life. the ave maria exposes the greatest qabalistic truth in that through the feminine principle, we are taught about the justified one, and through the justified one, we learn of the infinite. as it is written: whomsoever sees me, sees the father. i and my father are oneit(la clef des grands mysteres) by eliphas levi the key of the mysteries according to enoch, abraham, hermes trismegiste

THE KEY TO THE MYSTERIES

t there be light" man is the form of the divine thought, and god is the idealized synthesis of human thought. thus the word of god reveals man, and the word of man reveals god. man is the god of the world, and god is the man of heaven. before saying "god wills" man has willed. in order to understand and honour almighty god, man must first be free. had he obeyed and abstained from the fruit of the tree of knowledge through fear, man would have been innocent and 17 stupid as the lamb, sceptical and rebellious as the angel of light. he himself cut the umbilical cord of his simplicity, and, falling free upon the earth, dragged god with him in his fall. and therefore, from this sublime fall, he rises again glorious, with the great convict of calvary, and enters with him into the kingdom of heav

i the septenary the septenary is the great biblical number. it is the key of the creation in the books of moses and the symbol of all religion. moses left five books, and the law is complete in two testaments. the bible is not a history, it is a collection of poems, a book of allegories and images. adam and eve are only the primitive types of humanity; the tempter serpent is time which tests; the tree of knowledge is 'right; the expiation by toil is duty. cain and abel represent the flesh and the spirit, force and intelligence, violence and harmony. the giants are those who usurped the earth in ancient times; the flood was a great revolution. the ark is tradition preserved in a family: religion at this period becomes a mystery and the property of the race. ham was cursed for having reveale

o the brook. and eternity, crouching mournful, gazed upon the tears which fell; she counted them one by one, and there were never enough to them to wash away one stain of blood. but between two multitudes and two ages came the christ, a pale and radiant figure. and in the earth of blood and tears, he planted the vine of fraternity; and the tears and the blood, sucked up by the roots of the divine tree, became the delicious sap of the grape, which is destined to intoxicate with love the children of the future. xiv the number fourteen fourteen is the number of fusion, of association, and of universal unity, and it is in the name of what it represents that we shall here make an appeal to the nations, beginning with the most ancient and the most holy. children of israel, why, in the midst of t

el, become the children of god: understand and love! god has wiped from your forehead the brand of cain, and the peoples seeing you pass will no longer say "there go the jews" they will cry "room for our brethren! room for our elders in the faith" and we shall go every year to eat the passover with you in the city of the new jerusalem. and we shall take our rest under your vine and under your fig-tree; for you will be once more the friend of the traveller, in memory of abraham, of tobias, and of the angels who visited them. and in memory of him who said "he who receiveth the least of these my little ones, receiveth me" for then you will no longer refuse an asylum in your 53 house and in your heart to your brother joseph, whom you sold to the gentiles. because he has become powerful in the

o ideal woman! o reward of the elect! art thou more beautiful than mary? o mary, daughter of the east! caste as pure love, great as the desire of motherhood, come and teach the children of islam the mysteries of paradise, and the secrets of beauty! invite them to the festival of the new alliance! there, upon three thrones glittering with precious stones, three prophets will be seated. 54 the tuba tree will make, with its back-curving branches, a dais for the celestial table. the bride will be white as the moon, and scarlet as the smile of morning. all nations shall press forward to see her, and they will no longer fear to pass al sirah; for, on that razor-edged bridge, the saviour will stretch his cross, and come to stretch his hand to those who stumble, and to those who have fallen the br

THE MAGICIAN S KABBALAH

ning eden; and the participants in the illuminated congregation of melchizedek, past, present and future, who seek to maintain and preserve the greatest work of all. propositum perfectio est f.i.a.t (5=6) cognitatione sui secumque colloquio firmitatem petere (6=5) dedications to sue, whose friendship was given through a long dark night of the soul. to carolyne. with love contents chapter one: the tree of sapphires chapter two: the sephiroth and the four worlds chapter three ain soph aur chapter four: kether chapter five: chockmah chapter six binah chapter seven chesed chapter eight geburah chapter nine tiphareth chapter ten netzach chapter eleven hod chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths cha

chapter twelve yesod chapter thirteen malkuth chapter fourteen the klippoth chapter fifteen gematria chapter sixteen the twenty-two paths chapter seventeen the curtain of souls chapter eighteen exercises chapter nineteen the rituals of the sapphire temple appendix one names of the sephiroth appendix two the lesser banishing ritual of the pentagram chapter notes bibliography index chapter one; the tree of sapphires voices of the word, leaves of the light the kabbalah (a hebrew word meaning "handed down, or "oral tradition) is the term used to denote a general set of esoteric or mystical teachings originally held within judaism, but later promulgated to a wider audience in the 12th century onwards through centres of learning such as spain. it consists of a body of teachings and analysis deal

to christianity brought kabbalistic views to the attention of other theologians. a platonic academy in florence, founded by giovanni mirandola (1463-94) furthered research and discussion of kabbalah amongst the philosophers of the time. the later publication of the shaarey orah "gates of light" in latin (1516) brought further interest in the teachings of the bahir and the fundamental plan of the tree of life. the prime source for the precursors of the occult revival were without question athanasius kircher (1602-80, a german jesuit whose "oedipus aegyptiacus (1652) detailed kabbalah amongst its study of egyptian mysteries and hieroglyphics, and cornelius agrippa's "de occulta philosophia (1533. other works, such as those from alchemists including khunrath, fludd and vaughan indicated that

ho became familiar with cabalistic martinism through hoene wronski (1778-1853, and had read both boehme and rosenroth amongst many others. he also became a student of tarot through the writings of court de gebelin (1725-84, who ascribed to the tarot an ancient egyptian origin. from de gebelin and rosenroth, levi synthesised a scheme of attribution of the tarot cards to the twenty-two paths of the tree of life, a significant development in that it provided a synthetic model of processes to be later modified and used by the golden dawn as mapping the initiation system of psychological, occult, and spiritual development. levi wrote "qabalah. might be called the mathematics of human thought. aleister crowley continued levi's work to some extent in his seminal work on the tarot "the book of tho

hermetic scholars and neoplatonic thinkers began to merge kabbalah with other doctrines such as alchemy, and later occultists utilised it as a grand plan of spiritual ascent, bringing it full circle to its origins in the chariot riding of the mystics from which the tradition stemmed. it is said by traditional kabbalists and kabbalistic scholars that the occultist has an imperfect knowledge of the tree, and hence the work of such is corrupt. it appears to me that the kabbalah is a basic device whose keys are infinite, and that any serious approach to its basic metasystem will reveal some relevance if tested in the world about us, no matter how it may be phrased. the first kabbalists cannot be said to have had an imperfect knowledge because they did not understand or utilise information syst

THE MIDDLE PILLAR

red mandrake press, but by now crowley's "the wickedest man in the world"1 was booksellers to avoid him, and mandrake as a result, crowley could no longer afford after attempting to repair crowley's a book called the legend regardie and crowley drifted apart though for a time regardie, who had settled in for thomas burke, the novelist. in 1932, regardie published h s first of pomegranates and the tree of life. regardie's own qabalistic studies, while the latter is usually considered regardie's magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley

magnum opus and one of the most comprehensive texts on practical magic ever written. the book was primarily a restatement of the original teachings of the golden dawn and contained very little "crowleyanity" the tree of life was dedicated to crowley under the name of marsyas, a pseudonym that crowley used in his poem aha. about five years later in 1937, regardie sent his old friend a copy of the tree of life with a warm note. unfortunately, crowley's response to regardie's kindness was less than kind-chiding the sensitive young author with an anti-semitic slur about his recently adopted name of "francis (a name given to regardie by a lady friend who thought he had a lot in common with st. francis of assisi. regardie took offense and wrote crowley an inflammatory letter designed to "sting"

cquaintances. the result was a final and complete break between the two men. regardie was deeply wounded by the breakup of the friendship and was only able to pardon crowley in his later years (in 1970, when he wrote the eye in the triangle: an interpretation of aleister crowley, regardie's charitable nature and his ability to be forgiving toward his old friend was evident) the publication of the tree of lz$e caused quite a stir in magical circles of the time. in the book regardie outlined a few of the magical practices and teachings of the hermetic order of the golden dawn. although the original order had ceased to exist in 1903, it continued to live on in its successors, the stella matutina and the alpha et omega. many members of both orders remembered crowley as a disruptive insurgent f

moting the practice of certain magical techruques, the effects of which can be compared to the processes of analytical psychology. regardie gave readers clear directions on how to perform the qabalistic cross, the lesser banishing ritual of the pentagram, and the middle pillar exercise, along with its accompanying methods of circulating the light, the vibratory formula, and the building up of the tree of life in the aura. regardie, more than any other individual, saw the vast potential of the middle pillar exercise, whch was first published in a rather incomplete form in the manuscirpts of the stella matutina. regardie realized that this simple ritual could be adapted into a variety of exercises with varying levels of complexity and spiritual development, or xxii introductitoon t he thirde

h joy and equanimity. introduction to the second edition xxvii so it is that, at a time when the planet seems to be rocking beneath our feet, i derive great pleasure from writing an introduction to a new edition of the middle pillar. it is that pillar which stands dependable and relatively changeless as the sphinx, between the extremes of mercy and severity, the two outer pillars of the qabalah's tree of life.6 equally important, it also provides basic principles of magic whch can speed the student on his way to blessed release from the necessity of the accursed wheel. once he has gained this new understanding, the student, it is to be hoped, will gradually but steadily progress until he has completed the great work. in so doing, not only will he help himself by stepping up his own evoluti

THE MOTHMAN PROPHECIES

by years of study and experience. i am no longer particularly interested in the manifestations of the phenomenon. i am pursuing the source of the phenomenon itself. to do this, i have objectively divorced myself from all the popular frames of reference. i am not concerned with beliefs but with the cosmic mechanism "which has generated and perpetuated those beliefs. iii. there is an old house on a tree-lined street in new york's greenwich village which harbors a strange ghost. hans holzer and other ghost-chasers have included the house in their catalogs of haunted places. the phantom has been seen by several people in recent years. it is dressed hi, a long black cape and wears a wide-brimmed slouch hat pulled down over its eyes as it slinks from room to room. self-styled parapsychologists h

the more exciting martians and venusians. but the figure of a man with "wings like a bat" dressed in tight-fitting black clothes and surrounded by an eerie glow startled three people in houston, texas, on june 18, 1953 "i could see him plain and could see he had big wings folded at his shoulders" mrs. hilda walker said. he was about six and a half feet tall and was perched on the limb of a pecan tree [2 "jerome clark and loren coleman "winged weirdies" fate, march 1972- his halo of light slowly faded out and he vanished "immediately afterward" mrs. walker continued "we heard a loud swoosh over the housetops across the street. it was like the white flash of a torpedo-shaped object "i may be nuts, but i saw it, whatever it was" howard phillips, another witness, declared. the next big year f

stories by the pound. a businessman in arlington, virginia, wrote to me recently, describing an experience he and three friends had in the winter of 1968-69. they were at a farm near haymarket when they heard a strange rushing sound near a small lake. intrigued, they set out with flashlights and a couple of dogs to investigate. suddenly the dogs howled, turned tail, and ran. there, standing by a tree was a huge dark shadow between eight and twelve feet tall. the quartet scurried back to their car, turned on their lights, and swung toward the shadow "all we saw" he reported "was this huge thing with large red-orange eyeballs and winglike arms. we couldn't get out of there fast enough" we even have a naked woman with wings in our collection. the case was investigated by don worley, an exper

h the air. with lanterns hanging from the front of the brooms. the vampire legends of middle europe are almost identical to the modern ufo lore. as late as the nineteenth century the devil existed as a physical personage to many people. if you saw a strange light in the sky in 1475 you knew it had to be a witch on a broom because you had heard of others who had seen witches on brooms skirting the tree-tops. now in 1975 you might decide it is attached to a spacecraft from some other planet. this conclusion is not a qualified deduction on your part. it is the result of years of propaganda and even brainwashing. if you are under thirty, you grew up on a diet of comic books, motion pictures, and television programs which educated you to believe in the extraterrestrial hypothesis. a small knot

ople in the back hills of kentucky and tennessee. but there are also myths and rumors of mysterious people living in the hills of new jersey forty miles from manhattan. iii. the day before woodrow derenberger's unexpected meeting with mr. cold in the rain, a national guardsman was working outside the national guard armory on the edge of point pleasant when he saw a figure perched on the limb of a tree beyond the high fence. at first he thought it looked like a man, but after he studied it for awhile he decided it was some kind of bird. the biggest bird he had ever seen. he went to call some friends and when they came the bird was gone. iv. on november 4, derenberger was riding with a co-worker on route, 7 outside parkersburg when he felt a tingling sensation in his forehead. then thoughts

THE NECRONOMICON SIMON VERSION

red horns, and the long robe of the priest. his colour is blue. his essence is in that metal known as quicksilver, and is sometimes also found in sand, and in those things bearing the sign of mercury. his gate is the second you will pass in the rituals that follow. his step on the ladder of lights is blue. this is his seal, which you must write on perfect parchment, or no the broad leaf of a palm tree, having no other person about you who may watch you in its construction. being finished, it should be wrapped in a square of the finest silk and lain aside until such time as you desire its use, and then, it should be removed only when its light is in the sky. such is also the best time for its manufacture. the number of nebo is twelve and this is his seal: the goddess of venus is the most ex

as huwawa, in magick combat, who defeated the ancient ones that the elders may live and rule the earth. in the time before time, in the age before the heaven and the earth were put in their places, in the age when the ancient ones were rulers of all that existed and did not exist, there was nought but darkness. there was no moon. there was no sun. no planets were they, and no stars. no grain, no tree, no plant grew. the ancient ones were masters of spaces now unknown or forgotten, and all was chaos. marduk was chosen of the elders to fight kur and wrest power from the great sleeping serpent who dwells beneath the mountains of the scorpion. marduk was given a weapon, and a sign, and fifty powers were given to him to fight the awful tiamat, and each power has its weapon and its sign and the

THE PAGAN BOOK OF WORDS PRAYERS CHANTS AND RHYMES

urney together. hecate, hecate, hecate. eliza fegley http//www.sacredspiral.com life affirmation i am the goddess being born. i am the goddess full of life. i am the goddess shedding skin. i am the goddess, three times three. i will. i am. i was. and i will be again. eliza fegley http//www.sacredspiral.com mother hecate come mother hecate come to me. mother hecate come. spider s web and blackened tree. at the crossroads we shall meet. mother hecate come to me. mother hecate come. eliza fegley http//www.sacredspiral.com my breasts are the mountains. my blood is the rivers. my womb is the oceans. i am the one. i am the three. i am she. eliza fegley http//www.sacredspiral.com children s prayer king of the woods, protect us. mother of all, guide us. bless us in our daily lives and bring love t

it yields. string coral beads for children to wear. it protects against disease and keeps the wearer fair. eliza fegley http//www.sacredspiral.com buy a pin with a bee and wear when you need energy. a piece of coal, if found upon the ground, brings prosperity. eliza fegley http//www.sacredspiral.com pine resin to be spoken when lighting the resin of pine trees in an incense burner. resin of pine tree burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread t

burn in this bowl. remove the dark energy that s invaded my home. while picking holly holly sprig, come with me into my home where you shall be united with your elven family. joyous festivities upon my hearth where we eagerly await the sun s rebirth. to life eternal, to the sun and to earth! eliza fegley http//www.sacredspiral.com free me loosely bind a dark feather with a thin white thread to a tree and say the following: from stress and heartache, free me. from all the chaos of the days, free me. from stagnant thoughts, free me. from idleness and feelings of helplessness, free me. wind, free me! walk away. when the wind tugs the feather from the tree, you will be freed. candle enchantment candle tall. candle bright. candle burn all through the night! eliza fegley http//www.sacredspiral

THE PATH OF KABBALAH

ted with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them inside him? the sin of the first man was premeditated. he had to sin, to taste off the tree of knowledge and mingle with the egoistic desires (vessels of reception) in order to 16 of 273 create a complete mixture of the vessels of bestowal with the vessels of reception. only afterwards will there be a gradual correction of the vessels of reception. there seems to be no sin here, because it was premeditated. but in fact there is still a breach of the rules whether knowingly or unknow

, were written by people who climbed the spiritual ladder and wrote their instructions from there. many kabbalists climbed these steps, but there are conditions that limit the amount of people permitted to write. there are only three kabbalists who attained the very last degree and were permitted to describe the system. they are rabbi shimon bar-yochay, author of the zohar, the ari, author of the tree of life, and rabbi yehuda ashlag, author of the sulam commentary on the zohar and the study of the ten sefirot. these books were all written after their authors ascended to the degree of the creator in every property and capability. if a person acquires the attributes of the creator, he becomes free. such a person is not limited in any way, he is above everything. kabbalah hardly ever mention

s the light of the creator in his corrected vessels, corrected properties. the spiritual ascent is a long and strenuous journey. one must be reborn in every single degree until he finally resembles the creator in his every property and blends with him completely. that is why we turn to the creator of the world on the holiday of the fifteenth of shvat with the plea to plant us, as one plants a new tree, and guide us to a life of truth, and thus revive us. 78 of 273 chapter 2.10 the sensation of the light a talk in memory of rabbi baruch ashlag (1995) the creator influences us through various things in our environment. it is our duty to understand that every thing that happens with us is nothing but the creator approaching us. if we react correctly to this influence, we will begin to underst

ill them with enjoyments, so it happened that all the worlds were immediately created with all the creatures, and all were filled with the delights that they received from the creator. if so, then why did the creator create from his essence all the worlds down to this world, and lower the creature unto our low degree? the ari (rabbi yitzchak luria) answers this question in his book etz chaim (the tree of life "in order to reveal the perfection of his deeds" however, in the creation of the worlds, and in the descent of the creatures, is revealed instead the imperfection of the works of the creator! but the answer is: this was done in order that the creatures would perfect themselves, that they would reach the degree of the creator on their own, which is the only perfection. hence the creato

mix with the desires for bestowal. after the descent of the worlds of bya, malchut of atzilut (which stands at the place of ima) makes a zivug on katnut, on the joining of the vessels of bestowal with behina dalet of dalet. that is why this partzuf is strictly forbidden to use its vessels of reception, its ahp. this partzuf is called adam harishon (the first man, who was forbidden to eat from the tree of knowledge, meaning to make a zivug on the vessels of reception, the ahp. at the birth of adam harishon, the worlds of bya expanded to the place of haze of yetzira. then came the light from ein sof, named awakening from above, and raised all the worlds by one degree, so that the end of the world of assiya rose from the place of haze of yetzira to the place of haze of beria. then came anothe

THE ROSICRUCIAN MANIFESTOS

ot altogether pure, and also that their cabala was defiled with their religion; but notwithstanding he knew how to make good use of the same, and found still more better grounds of his faith, altogether agreeable with the harmony of the whole world, and wonderfully impressed in all periods of times, and thence proceedeth that fair concord, that as in every several kernel is contained a whole good tree or fruit, so likewise is included in the little body of man the whole great world, whose religion, policy, health, members, nature, language, words and works, are agreeing, sympathizing, and in equal tune and melody with god, heaven and earth; and that which is disagreeing with them, is error, falsehood and of the devil, who alone is the first, middle, and last cause of strife, blindness, and

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

ister crowley stands forth with no little of the glory of the great victorian cast o fer him; enhancing our pleasures, and enchanting our senses. the sun kisses the moon, and through the diaphanous veil of the vestal is seen the subtle contour of her form. but no vestal is crowley, no mere milk-and-bun-walk, where we may rest and take our fill; for he has unstrung the mystic lyre of life from the tree of the knowledge of good and of evil, singing old songs and new, flinging shrill notes of satire to this tumultuous world, as some stormy petrel shrilly crying to the storm; or sweet notes of love, soft as the whispering wings of a butterfly. here are the jewels of heaven, of havilah, and of eden, with not a little of the fire of hell, the flames of gehenna, and the darkness of duat. if we lo

an, flights of great power of thought; the following five quatrains are well worth quoting: we weep them as they slip away; we gaze back on the likeness of the former days. the hair we fondle and the lips we kiss. roses grow yellow and no purple stays. why not with time? to-morrow we may see the circle ended. if to-morrow be. and gaze on chaos, and a week bring back adam and eve beneath the apple tree. join fst thou thy feeble hands in foolish prayer to him thy brain hath moulded and set there in thy brain fs heaven? such a god replies as thy fears move, so men pray everywhere. god did first work in earth when womankind he chipped from adam fs rib. a thankless task i wot his wisdom has long since repined. when i am dead remember me for this that i bade workers work, and lovers kiss; laughe

ny mysteries in this poem. charicles the desire striving after archais the ideal, failing, and the ideal seeking the lost desire; but outwardly we have, and visible to all, a true poem of the self-sacrifice of love, and as such i think we should principally read it, the poetry of life and hope, and not the mystic throbs of some deep aspiration. charicles and archais are the golden children of the tree of life; she is under the curse of jove. as all pure love has been under the anathema of some god. and he, blinded by his love, sets the mystic key in the secret lock, opening to his desire the hidden corridor of knowledge; the spell falls hissing as a snake. the picture of their meeting is beautiful indeed. thus we find archais: she lay within the water, and the sun made golden with his plea

scivious breed, h and of gthe large luxurious lips of ganymede. h no freshness, no restraint, no virgin breast, no lips gwithout a taint of lewd imagining, h all the nymphs of those green wooded slopes, all are as brazen and cold as the meretrices of a suburrian lupanar, the fire of love having burnt itself out to the ashen lassitude of satiety. at length the god finds her asleep under some shady tree, and creeps towards her. little loath to waken her caresses, and let noon fade into midnight in the amorous swoon *the tale of archais, vol. i, p. 21. his voluptuous lips touch her smooth cheek, she wakes, she flees, she is caught; gpanting, h gtimid, h gtremulous h: and he with open lips voluptuous closed her sweet mouth with kisses, and so pressed her sobbing bosom with a manlier breast tha

both were dying! kiss, as we could not ever kiss again! kiss me, between the music of our sighing, lightning and rain *alice, an adultery, vol. ii, p. 76. a curious conflict this etwixt love and fear, ghonour and lust, and truth and trust beguiled h; they wandered in the scented garden of man fs heart, and all their restraint was as ephemeral as the fleeting hour. gand when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. h (n.b. husband: neither church nor registry office is mentioned) linked in the tiny shelf upon the ship, my blind eyes burned into her mild ones: limbs twined to each other while fine dew bedim

THE ABYSS AND TABAET

! liber hvhi magick of the adversary michael w. ford isbn: 1411660862 order from: http//www.lulu.com/content/188673 http//www.amazon.com http//www.borders.com liber hvhi, the awaited grimoire of the luciferian path is now published containing the infernal rites of the qlippoth, an extensive ideological and magical system presenting a grounded and understandable form of working with the qlippothic tree of da ath and tunnels. the second part of the grimoire is based on the ritualistic inversions of the avestan texts and the forbidden path of predatory spiritualism. liber hvhi contains the 22 spheres of the infernal qlippoth, the methods of filling and draining those shells and the luciferian rites of the supper of cain, symbolic of the first satanist from the ancient hebrew texts relating to

THE BOOK OF GATES

you that ye shall have your being in all of it with maat, and without sin (or, defects' their bread shall be maat cakes, their drink shall be of wine, and their libations p. 187 shall be of cool water. and there shall be offered unto them upon earth the offerings which must be made from their land" in the lower register are the figures of twelve men, each of whom tends a monster ear of corn, or a tree, under the superintendence of a god who leans on a staff, and a group of reapers, each holding a sickle. the text, which is mutilated in places, reads: p. 188 "they perform. their work in connection with the grain, and they embrace (i.e, cultivate) the divine grain (or, nepra, and the spirits feed upon their grain in the land of the god of light (khu, who cometh forth and passeth by them, and

THE SECRET RITUALS OF THE OTO

rap of secret societies quite the least important parts of the ritual. minerval ritual a conical tent, within which is seated saladin, in oriental costume. before him is an altar, a well covered with a coping-stone, on which are (1) the book of the law (ccxx (2) a sword (3) a platter (disk) of bread and salt. on his right hand is a seat. the tent is lighted by a single candle: or, there is a palm tree. without is an armed black guard, who seizes the candidate on his approach, and binds him hand and foot, and blindfolds him. he then leads him to the tent and knocks once. saladin: whom have you there? black guard: a prisoner, mighty saladin. saladin: have you discovered his identity? file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c1.html (1 of 6 [12/28/20

as a symbol of the spermatozoon. he has often the head of the lion; to indicate the mighty power of the spermatozoon. the egg; revered as solar, and in itself as the vehicle of phallic energy. the eagle; and many other winged creatures; also wings attached to the symbols. this represents the flight of life from one resting-place to another, and is therefore a proper attribute of the phallus. the tree; is but the flowering phallus. the stars; these being the concourse of the brethren of the sun are venerable for the wise even as he. and the star-universe is as it were his mother, whence nuit is the highest and holiest of all that may be. and her mate is hadit, the secret and essential energy of life whose raiment is the phallus, wherefore is hadit equal with her, the highest and holiest of

ood of our lord jesus christ, not in his death, but in his resurrection. by this are ye made children of light, fellows of the holy ghost, perfect pure, companions of the sangreal, illustrious knights of the sacrosanct order of kadosch. by this have ye the gnosis; by this are ye counted among the dwellers of the sanctuary. blessed are they that do this commandment, that they may have sight of the tree of life, and may enter file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c3.html (3 of 18 [12/28/2001 2:05:41 pm] the secret rituals of the o.t.o. it through the gate into the city. for without are dogs and sorcerers and whoremongers and murderers and idolators and whosoever loveth and maketh a lie. so sayeth he that is the root and offspring of david, and th

THE HOLY BIBLE KING JAMES VERSION

evening and the morning were the second day. 1:9 and god said, let the waters under the heaven be gathered together unto one place, and let the dry [land] appear: and it was so. 1:10 and god called the dry [land] earth; and the gathering together of the waters called he seas: and god saw that [it was] good. 1:11 and god said, let the earth bring forth grass, the herb yielding seed [and] the fruit tree yielding fruit after his kind, whose seed [is] in itself, upon the earth: and it was so. 1:12 and the earth brought forth grass [and] herb yielding seed after his kind, and the tree yielding fruit, whose seed [was] in itself, after his kind: and god saw that [it was] good. 1:13 and the evening and the morning were the third day. 1:14 and god said, let there be lights in the firmament of the h

e and female created he them. 1:28 and god blessed them, and god said unto them, be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 1:29 and god said, behold, i have given you every herb bearing seed, which [is] upon the face of all the earth, and every tree, in the which [is] the fruit of a tree yielding seed; to you it shall be for meat. 1:30 and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein [there is] life [i have given] every green herb for meat: and it was so. 1:31 and god saw every thing that he had made, and, behold [it was] very good. and the evening and the morning wer

the ground. 2:6 but there went up a mist from the earth, and watered the whole face of the ground. 2:7 and the lord god formed man [of] the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 2:8 and the lord god planted a garden eastward in eden; and there he put the man whom he had formed. 2:9 and out of the ground made the lord god to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. 2:10 and a river went out of eden to water the garden; and from thence it was parted, and became into four heads. 2:11 the name of the first [is] pison: that [is] it which compasseth the whole land of havilah, where [there is] gold; 2:12 and the gold

e name of the second river [is] gihon: the same [is] it that compasseth the whole land of ethiopia. 2:14 and the name of the third river [is] hiddekel: that [is] it which goeth toward the east of assyria. and the fourth river [is] euphrates. 2:15 and the lord god took the man, and put him into the garden of eden to dress it and to keep it. 2:16 and the lord god commanded the man, saying, of every tree of the garden thou mayest freely eat: 2:17 but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. 2:18 and the lord god said [it is] not good that the man should be alone; i will make him an help meet for him. 2:19 and out of the ground the lord god formed every beast of the field, and every fowl of the air;

n, because she was taken out of man. 2:24 therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. 2:25 and they were both naked, the man and his wife, and were not ashamed. 3:1 now the serpent was more subtil than any beast of the field which the lord god had made. and he said unto the woman, yea, hath god said, ye shall not eat of every tree of the garden? 3:2 and the woman said unto the serpent, we may eat of the fruit of the trees of the garden: 3:3 but of the fruit of the tree which [is] in the midst of the garden, god hath said, ye shall not eat of it, neither shall ye touch it, lest ye die. 3:4 and the serpent said unto the woman, ye shall not surely die: 3:5 for god doth know that in the day ye eat thereof, then your eyes s

THOUGHTS ON SETH

every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambition, cunning, engineering, competitive spirit, pride in accomplishment. from don webb of the tos "xeper is an egyptian verb mea

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

etiam simulachrum fingunt ingenti priopo; si nupti celebrand sunt, friccioni [sacrificia offerunt] adam bremena, de situ dani, p. 23, ed. 1629. generative powers 127 to have been a name sometimes given in anglo-saxon to frea himself; in a charter of the date of 959, printed in kemble's codex diplomaticus, one of the marks on a boundary-line of land is friged ges- tr ow, meaning apparently frea s tree, which was probably a tree dedicated to that god, and the scene of priapic rites. there is a place called fridaythorpe in yorkshire, and friston, a name which occurs in several parts of england, means, probably, the stone of frea or of friga; and we seem justified in supposing that this and other names commencing with the syllable fri or fry, are so many monuments of the existence of the phal

for the purpose of decora- 1 is plerisque etiam regionibus mulieres secunda die post pascham verberant maritos, die vero tertia uxores suas. durandus, rationale, lib. vi, c. 86 89, by secunda die post pascham, he no doubt means easter monday. 162 on the worship of the ting the doors of their houses. in england the grand feature of the day was the maypole. this maypole was the stem of a tall young tree cut down for the occasion, painted of various colours, and carried in joyous procession, with minstrels playing before, until it reached the village green, or the open space in the middle of a town, where it was usually set up. it was there decked with garlands and flowers, the lads and girls danced round it, and people indulged in all sorts of riotous enjoyments. all this is well described b

rard (fol. 1597) triple ballockes, sweet ballockes, sweet cods, goat s-stones, hare s-stones &c; in french, couillon de bouc (the goat was especially connected with the priapic mysteries) and couille, or couillon de chien. in french, too, as we learn from cotgrave and the herbals, a kind of sallet hearbe was called couille l v que; the greater stone-crop was named couille au loup; and the spindle-tree was known by the name of couillon de pr tre. there are several plants which possess somewhat the appearance of a rough bush of hair. one of these, a species of adiantum, was known even in roman times by the name of capillus veneris, and in more modern times it has been called maiden-hair, and our lady's hair. another plant, the asplenium trichomanes, was and is also called popularly maiden-ha

ary to that in which it was usually done by christians. other dances were introduced, of a more violent, and some of them of an obscene, character. the songs, too, which were sung in this orgie were either obscene or vulgarly ridiculous. the music was often drawn from burlesque 212 on the worship of the instruments, such as a stick or a bone for a flute, a horse's skull for a lyre, the trunk of a tree for a drum, and a branch for a trumpet. as they became excited, they became more licentious, and at last they abandoned themselves to indiscriminate sexual intercourse, in which the demons played a very active part. the meeting separated in time to allow the witches, by the same expeditious conveyance which brought them, to reach their homes before the cock crowed.1 such is the account of the

ng whom was a girl of thirteen years of age, named marie d aguerre, said that at these assemblies there appeared a great pitcher or jug in the middle of the sabbath, and that out of it the devil issued in the form of a goat, which suddenly became so large that it was frightful, and that at the end of the sabbath he returned into the pitcher. others described him as being like the great trunk of a tree, without arms or feet, seated in a chair, with the face of a great and frightful looking man. others spoke of him as resembling a great goat, with two horns before and two behind, those before turned up in the semblance of a woman's perruque. according to the most common account, de lancre says he had three horns, the one in the middle giving out a flame, with which he used at the sabbath to

TYSON DONALD NEW MILLENNIUM MAGIC

d the courage to break out of the prison of the experimental method and let their minds soar on wings of pure mathematics. if science is ever to approach the ultimate reality of existence, it will be through the work of these men and women who have dared to think magic thoughts and dream magic dreams. a short explanation is necessary for the ordering of the planets on the hexa- gram, chakras, and tree of the sephiroth. this is at variance with the long- accepted arrangements and results from a basic shift of emphasis away from the sun to mercury as the central influence of planetary magic. there are good rationales for a sun-central pattern, which is why it has endured for so many centuries. the sun is the most beautiful heavenly body, its power the most overt. it is the only "planet" that

the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling, between desire and action. the emanator of light, the sun, naturally falls on the crown chakra, which is the resplendent thousand-petaled lotus, source of spiritual illumination. saturn descends to the belly chakra to symbolize the process of breakdown and decay in the lower intestine. on the tree of life mercury accords well with the mediating and regulating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving

wider world. the beginning of this process is for the magus to realize that he or she alone has created with the will both inside and outside, and that there is no real distinction between them. the sensations that begin within the flesh and those that originate through the eyes both report on forms other than the self. the body is not the self, because the magus can regard it as though it were a tree or rock. he or she can feel its heart pump, see its fingers move, and hear its voice speak. the feelings are not the self for the identical reason. the magus can observe their operation as things apart. when the body stumbles and falls, the magus becomes annoyed. the face of the body flushes and its heartbeat speeds up. its lips curse its clumsiness. the magus suddenly perceives the world aro

rder to peer into the mysteries of the timeless realm where magic is born. in other cultures the same mystical message is conveyed in slightly different forms. the sioux indians used to suspend their braves by their pectoral muscles so that they might receive illumination through suffering. in the mythology of the maya, the severed head of the sacrificed divine being hun-hunahpu, when placed in a tree, caused the tree to flower. one prominent western interpretation of the cross is endurance-to stand against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal

s find an interesting union in this lyric of cynewulf, an anglo-saxon poet who lived around a.d. 750. this descrip- tion is taken from the dream of the rood: methought on a sudden i saw a cross upreared in the sky, and radiant with light. brightest of trees, that beauteous beacon was dipped in gold, and bedight with jewels: four at the base, and five on the beam glistened on high 'twas no gallows tree, emblem of shame, but the souls of the blest were gazing upon it, god's bright angels, the glorious creation, all kindreds of men 'twas a tree of triumph; but troubled was i stained with sin, as i stood and gazed on the cross of glory, aglow with light. layers of gold, and glittering jewels covered its bark, and buried the wood. still through the gold that garnished its side, i was 'ware of w

TYSON DONALD SOUL FLIGHT

as the spirit became a part of his clan. if the crops were dying of blight, the game animals had vanished from the usual hunting grounds, or the fish no longer filled the nets, it was the shaman's duty to discover the reason, and to use his knowledge and his connections with both the animals and the spirits to solve the problem. axis of the world access is often made to the higher spiritual via a tree or post that is climbed by means of a spiral series of notches. the notches, called tapti or tapty by the tribes of siberia, are usually seven, nine, or twelve in number, although they may be more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided

more numerous. each notch represents a successive heavenly level or plane. seven is the most common division. when we examine theosophy, we will again encounter this concept of the spirit realms divided into a series of seven successive planes. the tapti do not correspond, as might be supposed, with ruling deities, but rather with successive levels of spiritual reality. the altaic shaman climbs a tree or a post notched with seven or nine tapty, representing the seven or nine celestial levels. the "obstacles (pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among t

(pudak) that he must overcome are really, as anokhin remarked, the heavens that he must enter. when the yakut make blood sacrifices, their shamans set up a tree with nine notches outdoors and climb it to carry the offering to the celestial god ai toyon. the initiation of shamans among the sibo (related to the tungus) includes, as we have seen, the presence chapter one: shamanic soul flight 7 of a tree with steps; another, smaller tree notched with nine tapty is kept in his yurt by the shaman. it is one more indication of his ability to journey ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of whic

ecstatically through the celestial regiom3 the tree represents the living axis of the world that has its roots in the underworld and its branches in the heavens. it is found in norse legends in the form of yggdrasill, the world ash, the roots of which run so deep not even the wise god of the shamans, odin, knows their endings. one of the many names of odin is yggr-he was named aft'er the shamanic tree. in the religion of voudoun, transplanted from africa to the new world by black slaves, it appears in the form of the central pillar (poteau-mitan) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to ascend or descend at will, with the aid of his familiar

an) of the ritual space that holds up the roof, representing the starry heavem4 during his ecstasy, this tree or post becomes for the shaman the central channel of the universe that he is able to ascend or descend at will, with the aid of his familiar spirits. the ritual of ascent, performed before the watching members of his tribe, can be extended and elaborate. at each notch in the trunk of the tree, the shaman chants his attainment. in the altaic ritual of ascent described in detail by mircea eliade, when the sha.man reaches the sixth notch in the tree, he salutes the moon. when he ascends to the seventh, he salutes the sun. having attained the "head" of the tree, he collapses to the floor of the ritual enclosure in a trance, and his soul leaves his body to soar through the heavenly reg

TYSON DONALD THE MAGICAL WORKBOOK

t, it becomes easier to link kether with tiphareth-or more accurately speaking, it becomes easier to gain an awareness of the ever-existing link between these two sephiroth. you need not understand these terms from the system of jewish occultism known as the kabbalah in order to perform this exercise properly. i merely mention these associations for the interest of those readers familiar with the tree of the sephiroth, to show that a basis exists in the kabbalah for the star and golden sphere, which play so important a part in later exercises. grounding and centering f ace a blank wall, curtain, door, or other surface that has few visual distractions, and assume the standing pose described in the previous exercise, with feet together, arms at sides, back straight, chin tucked in, and pelvi

out lessening the effectiveness of the exercise. all of the hebrew words are to be vibrated with a single exhalation of breath. greater energy can be generated, if desired, by vibrating each word or joined pair of words with its own separate breath, in the manner described in exercise 25. the hebrew ateh means "thou art" the word malkuth means "kingdom" and is the title of the tenth sphere on the tree of the sephiroth. the words ve-geburah are usually translated "and the powern-geburah is the common title for the fifth the kabbalistic cross 109 sephirah, and is more accurately translated as strength. the words ve-gedulah are usually translated "and the glory'-gedulah is a less common, alternative title for the fourth sphere on the tree, and translates better as greatness. the hebrew words

exercise 25, the name eheieh means "i am" or "i exist" and the name adonai means "lord" the compound name yah-elohim may be translated "god of gods" and the compound name adonai ha-areh means "lord of the earth" all of these names are used with great frequency in the golden dawn system except yah-elohim, which i created from one of the divine names (yah or ih) in chokmah, the second sphere on the tree of the sephiroth, combined with one of the divine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, a

ine names (elohim) applied by the golden dawn to binah, the third sphere on the tree. daath, a hypothetical eleventh sphere on the tree located between and slightly below the level of chokmah and binah, partakes of qualities from both. the exercise is called the middle pillar because it is based on the middle pillar of the tree of the sephiroth, an important structure in the magical kabbalah. the tree is a graphic symbol in which the ten true spheres of the sephiroth, along with an eleventh pseudo-sphere, are connected by means of channels into a shape that vaguely resembles a tree with a central trunk and two vertical branches that rise parallel on either side of the trunk. located on this central trunk, or middle pillar, from top to bottom, are the first sphere, kether, the eleventh pseu

th to the yellow sphere in the chest, yesod to the violet sphere around the groin, and malkuth to the green sphere around the feet. green is only one of the colors associated by the golden dawn with malkuth, but for the purposes of the middle pillar exercise it is the most appropriate. daath does not have its own color, so i have used the dynamic silver-gray of chokmah, the second sephirah on the tree. all of the colors are drawn from the queen scale of colors in the golden dawn system of magic. if some of these remarks are obscure, you will be glad to learn that you do not need to understand the origins of the various parts of the exercise to derive benefit by practicing it. strong visualization coupled with intense, sustained concentration are the keys to success. do not hurry through th

TYSON DONALD THE POWER OF THE WORD

one of the attributes of god. the kabbalah calls these "the ten names which must not be erased" in addition to these divine names, the sephiroth have descriptive names of their own, resident archangels, angelic choirs, and heavenly spheres. late in their evolution, from the fourteenth century onward, they were ordered into a graphic pattern of connecting channels that is known as the sephirothic tree of the kabbalah. from highest to lowest these sephiroth are: 1. kether-the crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy

e crown 2. chokmah-wisdom, the supernal father (abba) 3. binah-understanding, the supernal mother (aima) 4. chesed-mercy 5. geburah-severity 6. tiphareth-beauty, the son (messiah) 7. netzach-victory 8. hod-splendor 9. yesod-foundation 10. malkuth-the kingdom, the daughter tree of the sephiroth 10 tetragrammaton the holy name ihvh is specifically assigned to llphareth, the heart of the sephirothic tree. in a sense, the sixth sephirah is in itself the active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabba

he active process of creation. the three highest spheres, called the supernals, are considered to be so exalted that a gulf separates them from the lower seven, while malkuth has no active force of its own but only receives the impression of the nine higher sephiroth. recognizing that no single sephirah can adequately express tetragrammaton, kabbalists also assign the most holy name to the entire tree. the point at the top of the yod) represents the nothingness (ain) that manifests itself first through kether, the primordial point. the yod itself, seed of god the father, they assign to chokmah. the first he (71, feminine and fertile, is given to binah, the great mother. the vau (i, male offspring of the union of the first two letters, kabbalists give to zlphareth, and by virtue of its nume

erse. it is not surprising, therefore, that kabbalists assigned the sephiroth, along with their divine names and letters of tetragrammaton, to the human form. the three supernals, kether, chokmah, and binah, they gave to the three lobes of the human brain. chesed was placed in the right arm that dispenses blessing. geburah was the left arm that admonishes. tiphareth, the center of the sephirothic tree, goes with the heart, the center of the body. netzach is linked to the right leg and hod to the left leg. yesod falls on the organ of generation. malkuth is given to the feet. there is another more simple pattern that shows the letters of tetragrammaton arranged one above the other in the crude shape of the human body. yod is the head of this figure, the first he its arms and shoulders, vau i

able the creation of the artificial man. these were probably the divine names of the ten sephiroth. although the sephiroth have their own descriptive titles such as wisdom, understanding, beauty, and so on, fundamentally they consist of the "ten names of god that must not be erased" these are the ten essential names which collectively express tetragrammaton. they are arranged upon the sephirothic tree in the following order: kether-eheieh chokrnah-yah binah-ihvh (vocalized "elohim) chesed-el geburah-elohim gibor tiphareth-ihvh (vocalized "adonai) netzach-ihvh (vocalized "adonai) tzabaoth hod-elohim tzabaoth yesod-shaddai, or el chai malkuth-adonai ha aretz vibrating the name 4 1 it is important to understand that the true sephiroth are not the descriptive titles kether, chokrnah, binah, an

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

abode there with his mother isis; in this manner did these things happen [fn#86] this name means "the place of the roarer" hemhemti, being a well-known name of the evil one. some texts seem to indicate that peals of thunder were caused by the fiend set. then the boat of ra arrived at the town of het-aha; its forepart was made of palm wood, and the hind part was made of acacia wood; thus the palm tree and the acacia tree have been sacred trees from that day to this. then heru-behutet embarked in the boat of ra, after he had made an end of fighting, and sailed; and ra said unto thoth "let this boat be called" and thus hath it been called from that day to this, and these things have been done in commemoration in this place from that day to this. and ra said unto heru-behutet "behold the figh

er. and thoth said "the name of [thy ship] shall be called 'ur, and this stream shall be called 'ant-mer" as concerning (or, now) the place ab-bat) is situated on the shore of the water "ast-nefert" is the name of the great house "neb- aha [is the name of] the priest. is the name of the priestess "heh" is the name of the lake [is the name] of the water "am-her-net" is the name of the holy) acacia tree "neter het" is the name of the domain of the god "uru" is the name of the sacred boat, the gods therein are heru-behutet, the smiter of the lands, horus, the son of isis [and] osiris. his blacksmiths[fn#99] are to him, and those who are in his following are to him in his territory, with his metal lance, with his [mace, with his dagger, and with all his chains (or, fetters) which are in the ci

y everything "and further, i will cause the masons, and the hewers of ore, and the workers in metal, and the smelters) of gold, and the sculptors in stone "and the ore-crushers, and the furnace-men, and handicraftsmen of every kind whatsoever, who work in hewing, and cutting, and polishing these stones, and in gold, and silver, and copper, and lead, and every worker in wood who shall cut down any tree, or carry on a trade of any kind, or work which is connected with the wood trade, to "pay tithe upon all the natural products, and also upon the hard stones which are brought from their beds above, and quarried stones of all kinds "and there shall be an inspector over the weighing of the gold, and silver, and copper, and real (i.e, precious) stones, and the [other] things, which the metal-wor

[fn#217] the bennu who kept the book of destiny. see book of the dead, chap. xvii. 25 [fn#218] these are the balsam-trees for which heliopolis has been always famous. they are described by wansleben, l'histoire de l'eglise, pp. 88-93, and by 'abd al-latif (ed. de sacy, p. 88 [fn#219] the abtu and ant fishes swam before the boat of ra and guided it [fn#220] this is the cat who lived by the persea tree in heliopolis. see book of the dead, chap. xvii. 18 [fn#221] a hippopotamus goddess [here the narrative is interrupted by the following texts [i am] he who rolleth up into the sky, and who goeth down (i.e, setteth) in the tuat, whose form is in the house of height, through whom when he openeth his eye the light cometh into being, and when he closeth his eye it becometh night [i am] the water

the sunset, the west [fn#225] perhaps an animal of the lynx class. 89. horus was bitten (i.e, stung) in sekhet-an, to the north of hetephemt, whilst his mother isis was in the celestial houses making a libation for her brother osiris. and horus sent forth his cry into the horizon, and it was heard by those who were in. thereupon the keepers of the doors who were in the [temple of] the holy acacia tree started up at the voice of horus. and one sent forth a cry of lamentation, and heaven gave the order that horus was to be healed. and [the gods] took counsel [together] concerning the life [of horus, saying "o goddess pai, o god asten, who dwellest in aat-khus.[fn#226] thy. enter in. lord of sleep. the child horus. oh, oh, bring thou the things which are thine to cut off the poison which is i

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

r superior triangle forever. this is how they roll into the abyss. the mysteries of lingam-yoni are terribly divine and cannot be altered. the lingam can only be united with the yoni; this is the law of the holy alchemy. the alchemical weddings signify, as a matter of fact, the perfect matrimony. the alchemist must not only kill desire, but moreover, he has to kill the very shadow of the horrible tree of desire. sacred dances between men and women were performed in the mysteries of eleusis along with love and the music of the centers in order to enchant the serpent. then, the dancers of the temple were clean from the filthy venom of desire. all kinds of sins are forgiven, except the sins against the holy spirit. flee fornication. every sin that a man does is without the body; but he that c

when we work with the grain. the eagle of volatility is the terrestrial adam that is dominated by the crow of putrefaction. the moon goddess carries upon her head a white swan. we must whiten the crow with sexual transmutation until transforming it into the immaculate swan of ascension. the entire symbolism of the great work is enveloped within the ninth key. no one can work with the sephirothic tree without being an alchemist and a kabbalist. the wiseman of the ninth arcanum must search for the treasury within the ninth sphere. it is necessary to study the explanatory statements, the principles and methods of the science of kabbalah and to work with the seed. practice without theory cannot exist. el adam cristo es tan distinto al adam terrenal, como el rayo de la nube negra; el rayo nace

of the fatal wheel. this is the wheel of the centuries, the wheel of reincarnations and of karma. upon the wheel appears the mystery of the sphinx grasping the flaming sword between its lion s paws. this is the wheel of antithesis. the serpent of brass that healed the israelites in the wilderness and the terrible tempting serpent of eden are mutually combating each other. the entire secret of the tree of knowledge is enclosed within this wheel; the four rivers of paradise flow from this unique fountain, one of them runs through the thick jungle of the sun watering the philosophical earth of gold and light and the other circulates tenebrously and turbulently into the kingdom of the abyss. light and darkness, white magic and black magic are mutually combating each other. eros and anteros, ca

e, contin a viviendo interna-mente en otros niveles inconscientes de la mente. as es como el yo fornica incesantemente en los mundos internos. 134 therefore, it is important to learn how to see without translating, to see without judging. it is indispensable to see, hear, taste, smell and touch with creative comprehension. only this way, are we able to annihilate the causes of desire. indeed, the tree of desire has roots that we must study and profoundly comprehend. upright perception and creative comprehension annihilate the causes of desire, when the mind escapes from the bottle of desire it elevates itself to the superior worlds, then the awakening of the consciousness arrives. normally, the mind is found bottled up within the bottle of desire; thus, it is indispensable to take the mind

WESTERN MANDALAS OF TRANSFORMATION SR AL

aled in western mandalas of transformation. updated and refined through practical experience, the full range of talismans, mandalas, flashing tablets, kameas, sigils, and seals are made understandable and readily available to you. numerous illustrations demonstrate how to properly create and use these powerful images to positively change your life. use sound qabalistic principles derived from the tree of life to fashion powerful, transformative mandalas and seals. work with a wide range of energies to facilitate healing, personal empowerment, and spiritual development. from the most basic concepts to the most advanced theories, western mandalas of transformation guides you through the process of creating planetary, zodiacal, qabalistic, and other images for use in meditation, ritual, and m

over design by tom grewe editing, design, and layout by darwin holmstrom library of congress cataloging in publication data soror a. l, 1947- western mandalas of transformation: astrological and qabalistic talismans and tattwas/ soror a. l; illustrated by lloyd nygaard. lst ed. p. cm (llewellyn golden dawn series) isbn 1-56718-170-8 (pbk: akl. paper) l. mandala. 2. talismans. 3. magic squares. 4. tree of life. 5. magic. i. title. ii. series. bf1442. m34c66 1995 135. 4.dc20 95-44525 cip llewellyn publications a division of llewellyn worldwide, ltd. p. o. box 64383, st. paul, mn 55164-0383 about llewellyn's golden dawn series one hundred years ago the original order of the golden dawn initiated a powerful rebirth of interest in the western esoteric tradition that has lasted through this day

us words of pythagoras echo even today "number is the measure of all things" later galileo was to say "the book of nature is written in mathematical language" in the ancient near east, numbers were associated with the planets, or even deified. god was thought of as number one.the prime mover.much like the modern qabalistic concept, where numbers are assigned to attributes of the god-energy on the tree of life. very early in the old testament writings the ancient-hebrews displayed a special fascination with certain numbers, and both gnosticism and medieval qabalism developed the themes of this mystical relationship with numbers. the bible is riddled with numerological meaning and augustine himself studied biblical numerology for much of his life. the pythagoreans imbued certain numbers with

davis, p. 143. the relationship of numbers and geometrical forms was worked out in elegant detail by the pythagoreans and many platonic philosophers after them. it is the geometric forms which have of late become such a fascination in my life, since i have been working with the eight planetary squares for quite some time. i have discovered that planetary squares hold many hidden references to the tree of life through their numeric symbolism (called in qabalah, gematria. i stumbled upon the amazing technique of creating "flashing color tablets (to be explained in due course) of the planetary seals made from magical squares (or kameas) which have been used in the magical tradition since the renaissance. many of the renaissance scientists and philosophers have not been given proper credit for

. many of the renaissance scientists and philosophers have not been given proper credit for the depth of their perception of reality. kepler's analysis of the solar system was heavily influenced by his perception of the mystical influence of number, often describing god in geometrical terms. william blake's famous etching, the ancient of days (a title of the god name kether, or number one, on the tree of life, shows god leaning down from heaven to measure earth with dividers, giving the impression of a master artisan at work. god the geometer is still busy at work (or play, and her artwork is evidenced all around us as we continually discover the symmetry of fresh snowflakes on a wintry day or the rich harmony and perfection of a new flower. in today's modern physics there is still the bas

WHO ARE THE DRACONIANS

cted in the jurassic park movies] and a similar saurian bi-ped which walked upright like a man, about the size of a human being, and with hands that were ideal for grabbing and ripping flesh, the herrerasaurus: both were meat-eaters, however there are enough differences and similarities between eoraptor and herrerasaurus to suggest that they had a common ancestor a "few branches down" the saurian tree. i recall one abductee, a woman, who had stated that during an abduction experience during which she found herself in an underground joint military-alien facility, she encountered a very menacing looking "alien" which reminded her of a somewhat humanoid version of a velociraptor! also, several abductees have encountered reptilian-humanoid "aliens" which had very evident tail-like appendages "

leaders of the three sentient creations. angelic [lucifer, human [adam/eve, and beast [the serpent, which was described as the most subtil or cunning by far of all of the "beasts of the field, all taking part in a conspiracy centered around the "big lie" that they could exist independently from their creator- the source of the very spiritual essence of life! ironically, this drama unfolded at a "tree [the tree of "knowledge" or literally in the original hebrew language the tree of "da'ath, which means "cunning, which implies knowledge corrupted. now this tree, as all tree do, utterly depended on the sun for its life, however a tree could never hope to become equal to or exist independent from the life-giving rays of the sun, nor from the hydrodynamic cycle which the sun makes possible. tr

the tree of "knowledge" or literally in the original hebrew language the tree of "da'ath, which means "cunning, which implies knowledge corrupted. now this tree, as all tree do, utterly depended on the sun for its life, however a tree could never hope to become equal to or exist independent from the life-giving rays of the sun, nor from the hydrodynamic cycle which the sun makes possible. true, a tree is illuminated by, and reflects the light of, the sun. in lucifer's case however his mistake was in giving himself all the credit for the light of the creator which reflected through his being, whereby he received his name "lucifer [i use the term "he" for convenience only when in reality almighty god and the angels are not limited to material dna "gene-der, but are rather androgynous beings

ent back into the water. then we ran' he described the creature as 'shaped like an ordinary body, like a human being body but it had a monster face, and it was all scaly (with) a point sticking out of its head (and) great big ears' it was silver "the thetis monster account sounds similar to one from saginaw, michigan, occurring in 1937. a man-like monster climbed up a river bank, leaned against a tree, and then returned to the river. the fisherman who witnessed this appearance suffered a nervous breakdown. this saginaw tale, the reports of clawed and three-toed prints from wisconsin to missouri, and other supposedly 'bigfoot' or 'manimal' encounters perhaps should be reexamined in light of the reptilian creatures from the black lagoon "the big deltox swamp, wisconsin flap, investigated by

uate. so genetic, psychological, fraternal, political, and economic manipulation is apparently not the only form of "intervention" that the dracos have been involved with. it is said that earth's unique electromagnetic grid allows for the possibility of strange temporal manipulations, and even alternate "time branches. the clincher is that there is only so much energy to go around in that- like a tree- all "time branches" feed off of the same base or trunk. so the more "branches" that exist the less energy there is to go around. apparently the montauk project and its draconian overseers have generated several alternate history lines, some having failed to aquire full material manifestation. in essence liquifying into fourth dimensional ectoplasmic realities, whereas others possess the nece

WICCA EIGHT SABBATS OF WITCHCRAFT

tation of key figures within the agency. who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (68 of 68 [8/25/2000 17:20:co halloween. sly does it. tiptoe catspaw. slide and creep. but why? what for? how? who? when! where did it all begin 'you don't know, do you' asks carapace clavicle moundshroud climbing out under the pile of leaves under the halloween tree 'you don't really know--ray bradbury from 'the halloween tree* samhain. all hallows. all hallow's eve. hallow e'en. halloween. the most magical night of the year. exactly opposite eight sabbats of witchcraft get any book for free on: www.abika.com 3 beltane on the wheel of the year, halloween is beltane's dark twin. a night of glowing jack-o-lanterns, bobbing for apples, tricks or treats, and

9:28 am cst. pagan customs are still enthusiastically followed. once, the yule log had been the center of the celebration. it was lighted on the eve of the solstice (it should light on the first try) and must be kept burning for twelve hours, for good luck. it should eight sabbats of witchcraft get any book for free on: www.abika.com 9 be made of ash. later, the yule log was replaced by the yule tree but, instead of burning it, burning candles were placed on it. in christianity, protestants might claim that martin luther invented the custom, and catholics might grant st. boniface the honor, but the custom can demonstrably be traced back through the roman saturnalia all the way to ancient egypt. needless to say, such a tree should be cut down rather than purchased, and should be disposed o

holy night arrives, that bees hum the '100th psalm' on christmas eve, that a windy christmas will bring good luck, that a person born on christmas day can see the little people, that a cricket on the hearth brings good luck, that if one opens all the doors of the house at midnight all the evil spirits will depart, that you will have one lucky month for each christmas pudding you sample, that the tree must be taken down by twelfth night or bad luck is sure to follow, that 'if christmas on a sunday be, a windy winter we shall see, that 'hours of sun on christmas day, so many frosts in the month of may, that one can use the twelve days of christmas to predict the weather for each of the twelve months of the coming year, and so on. remembering that most christmas customs are ultimately based

greatest power, the winter solstice, the longest night. indirect evidence supporting this mirror-birth pattern is strongest in the christianized form of the pagan myth. many writers, from robert graves to stewart farrar, have repeatedly pointed out that jesus was identified with the holly king, while john the baptist was the oak king. that is why 'of all the trees that are in the wood, the holly tree bears the crown' if the birth of jesus, the 'light of the world, is celebrated at mid-winter, christian folk tradition insists that john the oak king (the 'dark of the world) was born (rather than died) at mid-summer. it is at this point that i must diverge from the opinion of robert graves and other writers who have followed him. graves believes that at midsummer, the sun king is slain by hi

WICCA WITCHCRAFT TODAY

d as a remedy against all sorts of diseases in animals. 3. vertebrae of snakes. pulverised snake-skin and snake joints are still used as medicine for sick animals. 4. horses' teeth, torn out and broken in pieces. these are used today, hung round children's necks to make their teeth grow strong. 5. twig of rowan. rowan twigs are used today as charms, etc. 6. charcoal of aspen. charcoal of an aspen tree set on fire by lightning is still a medicine of special force. 7. an iron knife blade and a bronze thread. steel has a great force, especially if it has an edge. 8. two pieces of iron pyrites. every sort of ill-willing is cured by striking fire with pyrites over the patient. 9. a number of pieces of small bone, pebbles and clay. thus it would seem that old ideas continued for a long time. thi

st in large numbers during the last 500 years and introducing all sorts of beliefs and customs. as an instance, in the year 1485 a portuguese don alfonso d'aleiro was living up-country in benin city. he is credited with having introduced guns and coconuts (intentionally) and the practice of crucifixion (unintentionally, through the crucifixes that he and his followers wore. the famous crucifixion tree in benin city was in constant use until it was destroyed by a british expedition in 1897. now, during the period 1400 to 1700 the witch persecutions were raging, so is it not most likely that some poor witch would volunteer for a dangerous and unhealthy exploring expedition to escape the inquisition? a number of the kings of benin were noted magicians and astrologers. they might easily have p

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

er 13 the voyage of bran proverbs of the modern gaels advice attitudes behavior company contentment death education& experience fate fighting foolishness god& heaven greed hope humor 225 hypocrisy& integrity love nature politics pride tact& talk wisdom work wisdom of the native americans born natural sacred earth silent vigils simple truth courtesy conversation persistence crowned leadership pine tree chiefs not by bread alone show me free wisdom quarreling about god god made me this way pausing please listen the views of two men misfortune pretty pebbles the power of paper frantic fools cities the white man s dreams the vigil wisdom of the africans proverbs on wisdom proverbs on truth and falsehood proverbs on human conduct proverbs on virtue proverbs on cooperation and contentment prover

so i held up two fingers, congratulating him that he has two eyes. then the impolite wretch held up three fingers, suggesting that between us we have only three eyes. so i got mad and started to punch him, but he ran out and that ended it! selections from: paul reps, ed. zen flesh, zen bones. garden city, doubleday anchor (a233, 1961. pp. 92, 28. 236 haiku from the japanese poets (basho) the oak tree stands noble on the hill even in cherry blossom time (ransetsu) waking before dawn, see how the constellations are all turned around (masahide) since my house burned down, i now own a better view of the rising moon (soseki) the leaves never know which leaf will be the first to fall. does the wind know (soseki) a rain cloud darkens red maples clinging to crags by a waterfall (basho) hello! lig

the clouds have dispersed, can the sun shine again in the plenitude of its glory. neither the presence of the cloud nor its absence can, in any way, affect the inherent splendor of the sun. the soul of man is the sun by which his body is illumined, and from which it draweth its sustenance, and should be so regarded. consider, moreover, how the fruit, ere it is formed, lieth potentially within the tree. were the tree to be cut into pieces, no sign nor any part of the fruit, however small, could be detected. when it appeareth, however, it manifesteth itself, as thou has observed, in its wondrous beauty and glorious perfection. certain fruits, indeed, attain their fullest development only after being severed from the tree. selections from: shoghi effendi, trans. gleanings from the writings of

blown reed. no woman s loved me, no man sought my help. fergus. a king is but a foolish labourer who wastes his blood to be another s dream. druid. take, if you must, this little bag of dreams; unloose the cord, and they will wrap you round. fergus. i see my life go drifting like a river from change to change; i have been many things a green drop in the surge, a gleam of light upon a sword, a fir-tree on a hill, an old slave grinding at a heavy quern, a king sitting upon a chair of gold and all these things were wonderful and great; but now i have grown nothing, knowing all. ah! druid, druid, how great webs of sorrow lay hidden in the small slate-coloured thing! selection from: w.b. yeats. fergus and the druid, from the rose. in m.l. rosenthal, selected poems and two plays of william butle

efore i sleep. jabberwocky by lewis carrol twas brillig, and the slithy toves did gyre and gymble in the wabe; all mimsy were the borogroves; and the mome raths outgrabe. beware the jabberwock, my son the jaws that bite, the claws that catch! beware the jubjub bird, and shun the frumious bandersnatch! he took his vorpal sword in hand: long time the manxome foe he sought so rested he by the tumtum tree, and stood awhile in thought. and as in uffish thought he stood, the jabberwock, with eyes of flame, came whirring through the tulgey wood, and bumbled as it came! one, two one, two and through and through the vorpal blade went snicker-snack! he left it dead, and with its head he went galumphing back -and hast thou slain the jabberwock? come to my arms, my beamish boyl 0 frabjous day calooh!

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

songs of sirens; second, honest and just indulgences, which bring on no repentance. hierocles says two things are necessary to life, the aid of kindred, and benevolent sympathy of one s neighbors. a notable ancient egyptian hieroglyphic was formed of two serpents in connection with a globe or egg, representing the world. another celebrated pair, in connection with worship, is the association of a tree and a serpent, referring as some say to the mosaic account of the tree of knowledge and the tempter serpent. some have supposed that it is only since the condemnation on thy belly shalt thou go that the serpent has been limbless and obliged to crawl. note, it has been argued, and by a great churchman too, that the whole tale rests on error, and that for serpent we should read ape (rev. adam c

to the emblem of the isle of man, three legs united at the hips. this is supposed to have been derived from sicilian mariners at an early date, for the same emblem is found at palermo in sicily, and this design is there to be seen on an old public building. sicily was anciently named trinacria, from its three promontories. three is a notable number in the mythology of the norseman. the great ash-tree ygddrasil supported the world. it had three roots, one extended into asgard, the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott abode of the gods. one into jotenheim, the home of the giants and the third into nifleheim, the region of the unknown. the three norns (fates) attend to the root in asgard. they were urda--the past; verdandi- the present; and skulda--the f

ysteries. piety and temperance. in roman marriage ceremonies it was customary to light 5 tapers and to admit the guests by fives. see plato in leg. iv. theology displays 5 modes of the conception of god, pantheism, polytheism, dualism, unitarianism and trinitarianism. jewish references to five are many 5 gifts to the priests, 5 things which might only be eaten in the camp. not to eat fruit from a tree until it was five years old. the trespass offering imposed on the philistines, 5 golden emerods and 5 golden mice. joseph gave benjamin 5 suits of raiment joseph presented only 5 of his brethren to pharaoh. david took 5 pebbles when he went to fight goliath. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 62. the jews classed a bride s attendants by fives five wise

her of numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the church. he was admitted an adept among the fratres rosae crucis, but was never received among the magistri. five styles of architectural columns are described. tuscan, doric, ionic, corinthian and composite. sir thomas browne, 1658, notes an ancient greek division of vegetables into five classes- dendron, arbor, tree; thamnos, frutex, bush; phruganon, suffrutex, herb; poa, herba, grass; and askion or gymnon, fungus, mushroom and seaweed. note the quintuple section of a cone circle, ellipse, parabola, hyperbola and triangle. agathe tuche, that is good fortune, is the old title of astrologers for the 5th house (succedent) of the heavens, as shown in an astrological figure and which refers to offspring, succ

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

sdom, and the rabbis, blessed be their memory, said,174 even [the word] bere shit is [to be considered] a saying [in the tally of the ten sayings by means of which the world was created. hence, eden is the inner wisdom [ha-hokhmah ha-penimit] in which are engraved the thirty-two paths of wisdom, and it is like a spring and like the root for all of them and for the garden. and the garden is like a tree that has many branches, from its head to its foundation, and it is nourished constantly from the root, which is the spring that comes forth from ein sof, and it spreads forth from the source without separation and without cessation, without day or hour, even a second, and this is the intent of what is written the river goes forth from eden to irrigate the garden (gen 2:10. river [nahar] is fr

ord, the temporal interval that opens and closes, binds and unbinds.255 this duplicity is captured in the zoharic comment on the scriptural expression herev ha-mithappekhet, ever-turning sword (gen 3:24, which is applied to shekhinah: it changes from this side to that side, from good to evil, from mercy to judgment, from peace to war, it changes in everything, good and evil, as it is written, the tree of knowledge of good and evil (ibid, 2:17. 256 the alternation between good and evil attributed to the divine presence portends the incisive quality of time, the fullness of the moment realized in the cut that binds, the fork in the road that splits into a path to the right and a path to the left. the sojourner on the way knows, however, that the two paths are not to be construed dichotomousl

ts name (gen 2:19, that is, its very being was in this way [hu gufo hawei kakh. whence do we know that its name was its very being [di-shemo gufo hawei? as it is written, the name of the righteous is invoked in blessing, but the name of the wicked rots (prov 10:7. does his name rot? rather his being [gufo. here also [the name] is its very being [hakha nami gufo. what is this like? the root of the tree [shoresh ha-ilan, and the root of the tree is bent [me uqam. the second shin [in the word shoresh, what is its function? to teach you that if you take a branch and plant it, the root will return. and zayin, what is its function? it is as the number of days of the week, to teach you that each day has a power [koah. and what is its function here? to teach you that just as there is great wisdom

to alef, which denotes limitless thought and is thus imaged by the ear whose listening comes to no end, zayin relates to that which is delimited, for it communicates that the name is essential, since it necessarily partakes of the substance (inyan) that it names. the relation between name and manifestation is portrayed by the analogy of the transplanted branch that becomes thereby the root of the tree, an idea linked exegetically to the repetition of shin in the word shoresh. zayin, moreover, alludes to the seven potencies, which are correlated with the seven days of creation. we may reasonably suppose that the seven potencies, seven days, and seven limbs are symbolic ciphers that allude to the seven divine attributes. in the continuation of the passage, the limbs are delineated as two han

thus the totality of torah is the secret of the letters emet. as we have said, the secret of alef is the matter of torah, and it is the containment of everything [kelal ha-kol, and since it is life [hayyim] there is joined to it death [ha-mawet] so that it would be within it. thus you will find [in the word emet] alef met [mem and taw, so that [death] would be contained within it inasmuch as the tree of life and the tree of knowledge of good and evil were contained one within the other, and thus this is the secret of emet, all together as one. to return to what we were discussing: when someone passes away and is depleted of life, the one who acts charitably with the deceased causes the alef, which is the secret of life, to overflow to the attribute of death, so that [the letters] met will

WORKING CEPHALOEDIUM VERSION 1

qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-l amed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the l aw of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfec t as infinite change (see xith aethyr) so construction is only solid if based o n war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatoz

WORKING CEPHALOEDIUM VERSION 2

ke qabalistic investigation of the letter peh. 1. it is `a mouth' and therefore is the word therein. 2. its value 80 is jesod, the foundation. 3. it is the third letter to aleph and lamed in ccxx, and the final of aleph-lamed-peh. cf. also``eight, eighty, four hundred and eighteen``knowing the law of the fortress& the great mystery of the house of god' 4. it is the third equilibrating path on the tree. as stability is only perfect as infinite change (see xith aethyr) so construction is only solid if based on war. 5``i am a god of war' etc. is ra hoor khuit. 6. the word in the mouth is 93: aiwaz is the lord of the fortress or house of god, which is the abbey of thelema. 7. aiwaz is spelt ayin, the eye, i.e. that of shiva or horus, the meatus penis and the anus; yod, the phallus, spermatozoo

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

is world, we should consider that there are four other worlds the highest being atziluth of assiah and the lowest being assiah of assiah. these cover the actions of the 91 governors. the kabbalistic application of the governors is one where the sephirah of malkuth is not included in each of the individual sephiroth, in much the same manner of the angels of the schemhamphoresch applied to a single tree of life. the names of the 91 governors are taken from the dee manuscript liber scientiae, auxilii, et victoriae terrestris and are derived from the tablets as shown in figures 7 through 10. 42 43 44 there are some squares (eight in all) that do not have a sigil of a governor passing through them, and these are given in the tablets as reversed letters that make up the name paraoan. the dee man

ore, and show yourselves forth and appear; declare unto us the mysteries of your creation, the balance of righteousness and truth" this is part of the first enochian call. the call is attributed to the tablet ofunion as a whole, with some golden dawn modifications. by studying the attribution of the governors of the aethyrs to the kabbalah we find that these three names are at the supernal of the tree relating to the sephiroth of chesed, just before one crosses the abyss (see figures 18 through 21. 46 47 48 49 fig. 21. the 91 governors of the aethyrs in assiah of assiah 50 the ca l l of t h e 30 ae t h y r s english "the heavens which dwell in the first aire (or name the aire required) are mighty in the parts of the earth, and execute the judgment of the highest "unto you it is said: behol

he zodiacal belt wherein is the path of the sun who is the administrant of the spirit of life, and the lord of the fire of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle" and he also says "ft is demonstrated in the book called "t [the tarot manuscripts p.z] that when the 10 sephiroth in their grouping which is called the tree of life are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with the axis, then the pillars of severity and of mercy are quadrupled, i.e. there are 5 pillars instead of 3 pillars (see figures 22& 23 `the same scheme is therefore applicable to the celestial heavens, and the mode of the governance of these tablets in t

move along the ground according to their kinds' and god saw that it was good. 123 "then god said 'let us make man in our image, in our likeness, and let them rule over the fish of the sea and the birds of the air, over the livestock, over all the earth, and over all the creatures that move along the ground "then god said, give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. they will be yours for food. and to all the beasts of the earth and all birds of the air and all the creatures that move on the ground everything that has life in it i give green plant for food' and it was so "god saw what he had made, and it was very good. and there was evening, and there was morning the sixth day" 124 saturday president: beigia vice president

ctivated and propels the initiate into higher levels of consciousness. the second part of this is that when one does the lvx signs, one in fact draws down a powerful force from the astral to have at his disposal, which is analogous to injecting him with a "booster" 185 appendix g the middle pillar exercise the thrust of this meditational exercise is to make your body correspond to the form of the tree of life, a microcosm of the macrocosm. the following is from the golden dawn's middle pillar exercise: 1. imagine yourself standing in the temple, facing west. the black pillar of severity will be on your right the white pillar of mercy on your left. you will make the middle pillar as you stand between them. 2. imagine now that the black pillar is reflected in your right side the white pillar

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

39. construction of vault walls. 40. lecture on enochian tablets projected over the world. workings for this level and records of these visionary and practical workings to be sent to the praemonstrater. all phases of the below must be completed before advancing to the next level (a) record of projection into each of the 30 aries (b) record experience of using dwb formula and rising up through the tree (c) record astral contact with at least 10 species of plant. section 4 philosophus adeptus minor (ph.a.m) 41. lecture part 3 of the addendum to the concourse of forces (method and construction of a large tablet of the bonorum and the practical application of the angels of light) 42. part 4 of addendum to the concourse of forces (method and construction of holy table) 43. part 5 addendum to co

outer (0=0) there are no diagrams, properly so called, but that on the two pillars is depicted the symbolism of the passage of the soul from the egyptian ritual of the dead; this being as it were a sympathetic aspect to be developed and explained with the advance of the candidate through the various stages. after the first grade comes the 1=10, where we find the first form of the sephiroth in the tree of life; this is the representation of the flaming sword descending, but it is not until the 2=9 comes that we begin to find the actual symbol of self sacrifice. the 2=9 altar diagram, then, represents, the serpent of wisdom twined through the paths. in the 4=7 grade however, you are shown the same serpent; its representation being that of the serpent nechushtan. this was the serpent of brass

l fire; the fire of the holy spirit. thus, in the creation of the man is the extension from tiphareth i.e, the moment adam is created, that is the beginning of the reflection of the lower triad, and finally, of malkuth. eve is the synthesis of creation and represents the mother of life, as the name chavah. the 3=8 diagram thus represents the establishment of life, i.e, created life, and it is the tree of knowledge of good and evil, because it is the balance point between good and evil; for in the material body we are placed to give victory to which we will. hence the significance of the serpent "ye shall be as gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediatel

s gods, knowing good and evil" but the knowledge of evil brought with it the descent into the qlippoth, and although malkuth is directly involved in the "fall" the sephiroth immediately above cannot be said to have actually entered into the knowledge of evil. therefore, in the allegorical account of the creation in genesis, it is said that man is checked from putting forth his hand to take of the tree of life, so as not to involve the higher sephiroth in the "fall" which (he being unbalanced in himself) would only have precipitated disaster. in the 4=7 diagram we find represented the fall and the consequent rise of the dragon, which in the 3=8 grade is represented coiled beneath malkuth in the kingdom of the shells; but it only raises its head to the sephiroth by right of the crowns of the

gorically set forth in the story of the usurpation of the younger brother in the story of esau and jacob "before all things were the waters, and the darkness, and the gates of the land of night" note also the war of the titans who rise and fight against jupiter. the edomite kings therefore, are not altogether evil. they are the forces of restriction. the result therefore, on a higher plane in the tree, is that the great serpent rises to daath, and the four worlds belanced upon the tree itself; it will be observed that the cutting off by the serpent is between yetzirah and briah. thus, evil cannot arise into the world of briah, or indeed transcend the limits of yetzirah. but if we seek for the correspondence of evil in the worlds of briah and atziluth, it will be found to consist in a lesse

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