Michael Wynn's Occult Reference Library
VEIL,VEILS

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1 10 INITIATION CEREMONY

, the powers of these 7 letters are also shown forth in the 7 palaces of assiah and the seven stars of that vision are the 7 archangels who rule them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest up

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

saga composed in the 14th century gives a circumstantial account of the enchantress hidda, beloved of osinn, and mother of the well-known halfgoddesses thorgersr and irpa^ of still more weight perhaps are some norwegian and danish folk-tales about a wood or mountain wife hulla, huldra, huldre, whom they set forth, now as young and lovely, then again as old and gloomy. in a blue garment and white veil she visits the pasture-grounds of herdsmen, and mingles in the dances of men; but her shape is disfigured by a tail, which she takes great pains to conceal. some accounts make her beautiful in front and ugly behind. she loves music and song, lier lay has a doleful melody and is called inddrcslaat. in the forests you see huldra as an old woman clothed in gray, marching at the head of her flock

de themselves known to their hero himself, but not to others. in such a case they stand before, heside or behind him trapd, ii. 2, 279. eyyvdi, od. 1, 120. dyxoo, ii. 2, 172. 3, 129. 4, 92. 5, 123. irpoaeev 4, 129. oindev 1, 197; athene leads by the hand through the battle, and wards the arrows off 4, 52; she throws the dreadful egis round achilles 18, 204; aphrodite shields aeneas by holding her veil before him 5, 315; and other heroes are removed from the midst of the fray by protecting deities (p. 320. venus makes herself visible to hippomenes alone, ovid met. 10, 650. now they appear in friendly guise, od. 7, 201 sleep. sickness. laughter. 331 seq; now clothed in terror)(a\e7rol be deol ^aiveadat ivapyek, ii. 20, 131 (see suppl. the iliad, 14, 28g seq, relates ho\v"t7r^o (sleep, sittin

reck on a voyage, takes shelter with a master fisherman eisen^ earns the seamless coat of his master, and afterwards wins frau breide, the fairest of women: king eigcl of trier was his father's name. the whole tissue of the fable puts one in mind of the odyssey: the shipwrecked man clings to the plank, digs himself a hole, holds a bough before liim; even the seamless coat may be compared to ino's veil, and the fisher to the swineherd, dame breide's templars would be penelope's suitors, and angels are sent often, like zeus's messengers. yet many things take a different turn, more in german fashion, and incidents are added, such as the laying of a naked sword between the newly married couple, which the greek story knows nothing of. the hero's name is found even in ohg. documents: 1 who is al

n throw the shift, ring or chain over them, which turns them into siuans? when tlie resumption of human shape cannot be effected completely, the hero retains a sivan-wing; evidence of the high antiquity of this detail lies in its connexion with the heroic legend of scoup or sceaf (p. 370; and it has found its way into modern pedigrees* especially impor- 1 miisteus, volksmarchen vol. 3: the stolen veil. 2 there is a jilant named, i suppose, from this sigelint; snmerl. 22, 28 (conf. 23, 19) has cigelinta fel draconis, and 53, 48 cigelinde; graff 6, 145 has sigeline; see sigel, feiglander in schni. 3, 214. 3 kinderm. no. 49. deutsche sagen 2, 292-5. adalb. kuhn p. 164, the swan-chain* conf. deutsche sagen no. 540 'the schwanrings of plesse' who carry a sivan's wing and ring on their scutcheon

4 7 INITIATION CEREMONY

nds of dew; bearing down the influences from above in the solemn darkness of night. heg: leads practicus round to his own seat, takes red lamp in his hand and thus addresses the practicus. heg: the priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hierophant, then returns to his own seat. hiero: where the paternal monad is, the monad is enlarged and generateth two. and beside him is seated the duad, and both glittereth with intellectual sections, also to govern all things and to order everything not ordered. for

de of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel but they subsisted not. when the earth was formless and void; behold this is the reign of edom; and when creation was established, lo this is the reign of israel. and the wars of titanic force in the chaos of creation, lo these are the wars between them. from a lig

ABRAMELIN1

e anointing oil. and let them both be kept consecrated. then set a censer on the head of the altar, wherein you shall kindle the holy fire, and make a precious perfume every day that you pray. now for your habit, you shall have a long garment of white linen, close before and behind, which may come down quite over the feet, and gird yourself about the loins with a girdle. you shall likewise have a veil made of pure white linen on which must be wrote in a gilt lamen, the name tetragrammaton; all which things are to be consecrated and sanctified in order. but you must not go into this holy place till it be first washed and covered with a cloth new and clean, and then you may enter, but with your feet naked and bare; and when you enter therein you shall sprinkle with holy water, then make a pe

y the lord unto david for his own preservation. for the first point: the day being come when it is necessary to perform the orations, prayers, and convocations of thy guardian angel, thou shalt have a little child69 of the age of six, seven, or eight years at the most, who shall be clothed in white, the which child thou shalt have washed from head to foot, and thou shalt place upon his forehead a veil of white silk very fine and transparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth

sparent, which covereth the forehead even unto the eyes; and upon the veil it is necessary to write beforehand in gold with a brush a certain sign made and marked in the manner and order as it will be shown in the third book; the which doth serve to conciliate and to give grace unto the mortal and human creature to behold the face of the angel. he who operateth shall do the same thing, but upon a veil of black silk, and shall put it on in the same manner as the child. after this thou shalt make the child enter into the oratory and thou shalt cause him to place the fire and the perfume in the censer, then he shall kneel before the altar; and he who performeth the operation shall be at the door and prostrate upon the ground, making his oration, and supplicating his holy angel that he will de

ADEPTUS MINOR INITIATION

"very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded (third does so and gives sign of osiris slain and risen) third "merciful exempt adept, the portal of the vault is closed and guarded" chief "mighty adeptus major, by what sign hast thou entered the portal" second "by the sign of the rending asunder of the veil (gives it) chief "associate adeptus minor, by what sign has thou closed the portal" third "by the sign of the closing of the veil"(gives it) second "p" third "r" second "k" third "t" second" tkrp" third "which is the veil of the sanctum sanctorum" chief "mighty adeptus major, what is the mystic number of this grade" second "21" chief: associate adeptus minor, what is the password formed there

cross of suffering" hmjk "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 things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assuranc

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

be easy to develop this thesis by analogies drawn from ordinary human experiences of the growth of passion, the hunger accompanying it, the intense relief and joy afforded by satisfaction. i like rather to think of the fact that all true religion has been the artistic, the dramatic, representation of the sexual process, not merely because of the usefulness of this cult in tribal life, but as the veil of this truer meaning which i am explaining to you tonight. i think that every experience in life should be regarded as a symbol of the truer experience of the deeper life. in the oath of a master of the temple occurs the clause 'i will interpret every phenomenon as a particular dealing of god with my soul' it is not for us to criticise the great order for expressing its idea in terms readily

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

oned as the sign of salvation. the world has been purified by water, and was ready for the revelation of wine. god would never again destroy his work, but ultimately seal its perfection by a baptism of fire. now, in this analogue also falls the coat of many colors which was made for joseph, a legend which was regarded as so important that it was subsequently borrowed for the romance of jesus. the veil of the temple, too, was of many colors. we find, further east, that the manipura cakkra--the lotus of the city of jewels--which is an important centre in hindu anatomy, and apparently identical with the solar plexus, is the central point of the nervous system of the human body, dividing the sacred from the profane, or the lower from the higher. in western mysticism, once more we learn that th

t. but if you have it not. this will be the best way to get it--or something like it. give up your life completely to the task; sit daily for six hours in the old absinthe house, and sip the icy opal; endure till all things change insensibly before your eyes, you changing with them; till you become as gods, knowing good and evil, and that they are not two but one. it may be a long time before the veil lifts; but a moment's experience of the point of view of the artist is worth a myriad martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the

ALEISTER CROWLEY ACROSS THE GULF

g- until it was known that his rising was the cause of the fertility of their fields. now of the vows which i took upon me and of my service as priestess of the veiled one it shall next be related. chapter iii page 8 gulf.txt it was the equinox of spring, and all my life stirred in me. they led me down cool colonnades of mighty stone clad in robes of white broidered with silver, and veiled with a veil of fine gold web fastened with rubies. they gave me not the uraeus crown, nor any nemyss, nor the ateph crown, but bound my forehead with a simple fillet of green leaves- vervain and mandrake and certain deadly herbs of which it is not fitting to speak. now the priests of the veiled one were sore perplexed, for that never before had any boy been chosen priestess. for before the vows may be ad

e priests that hated me were glad, for they wished to reject me; and taking aside into the hall of trial that woman, made the enquiry. then with robes rent they came running forth, crying out against the veiled one; for they found her perfect in virginity, and so was she even unto her death, as latter appeared. but the veiled one was wroth with them because of this, and appeared in her glittering veil upon the steps of her temple. there she stood, and called them one by one; and she lifted but the eye-piece of her veil and looked into their eyes; and dead they fell before her as if smitten of the lightning. but those priests who were friendly to me and loyal to the goddess took that virgin courtesan, and led her in triumph through the city, veiled and crowned as is befitting. now after som

ve herself to gods and beasts. but now they took me to the pool of liquid silver- or so they called it; i suppose it was quicksilver; for i remember that it was very difficult to immerse me- which is beneath the feet of the veiled one. for this is the page 9 gulf.txt secret of the oracle. standing afar off the priest beholds the reflection of her in the mirror, seeing her lips that move under the veil; and this he interprets to the seeker after truth. thus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the mo

hus the priest reads wrongly the silence of the goddess, and the seeker understands ill the speech of the priest. then come forth fools, saying "the goddess hath lied- and in their folly they die. while, therefore, they held me beneath the surface of the pool, the high priestess took the vows on my behalf saying: i swear by the orb of the moon; i swear by the circuit of the stars; i swear but the veil, and by the face behind the veil; i swear by the light invisible, and by the visible darkness; on behalf of this virgin that is buried in thy water; to live in purity and service; to love in beauty and truth; to guard the veil from the profane; to die before the veil- and then came the awful penalty of failure. i dare not recall half of it; yet in it were these words: let her be torn by the p

fine twigs of virgin hazel, until my blood ran from me into the pool. but the surface of the silver swallowed up the blood by some mysterious energy; and they took this to be a sign of acceptance. so then they clothed me in the right robes of a priestess of the veiled one; and they put a silver sistron in my hand, and bade me perform the ceremony of adoration. this i page 10 gulf.txt did, and the veil of the goddess glittered in the darkness- for night had fallen by this- with a strange starry light. thereby it was known that i was indeed chosen aright. so last of all they took me to the banqueting-house and set me on the high throne. one by one the priests came by and kissed my lips: one by one the priestesses came by, and gave me the secret clasp of hands that hath hidden virtue. and the

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, who m

by their smell, for they are not born as men, but in some other fashion; by some corruption of seed or spirit that has given them other properties than those we are familiar with. and they like the dark places best; for their god is a worm. ia! shadduya ia! barra! barra! ia kanpa! ia kanpa! ishnigarrab! ia! nngi ia! ia! the stars grow dim in their places, and the moon pales before me, as though a veil were blown across its flame. dog-faces demons approach the circumference of my sanctuary. strange lines appear carved on my door and walls, and the light from the windows grows increasing dim. a wind has risen. the dark waters stir. this is the book of the servant of the godsa book of lies get any book for free on: www.abika.com 1 book of lies by aliester crowley get any book for free on: www

ALEISTER CROWLEY BOOK OF LIES

he high priestess, the lady of initiation; one might even say, the holy guardian angel. book of lies get any book for free on: www.abika.com 92 [95] 43 kappa-epsilon-phi-alpha-lambda-eta mu-gamma mulberry tops black blood upon the altar! and the rustle of angel wings above! black blood of the sweet fruit, the bruised, the violated bloom-that setteth the wheel a-spinning in the spire. death is the veil of life, and life of death; for both are gods. this is that which is written "a feast for life, and a greater feast for death" in the book of the law. the blood is the life of the individual: offer then blood! book of lies get any book for free on: www.abika.com 93 [96] commentary( mu-gamma) the title of this chapter refers to a hebrew legend, that of the prophet who heard "a going in the mul

ALEISTER CROWLEY BOOK OF THE LAW

d& the consoler. ii,49: i am unique& conqueror. i am not of the slaves that perish. be they damned& dead! amen [this is of the 4: there is a fifth who is invisible& therein am i as a babe in an egg] ii,50: blue am i and gold in the light of my bride: but the red gleam is in my eyes& my spangles are purple& green. ii,51: purple beyond purple: it is the light higher than eyesight. ii,52: there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. ii,53: fear not, o prophet, when these words are said, thou shalt not be sorry. thou art emphatically my chos

ALEISTER CROWLEY LIBER 777

six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6 altar, mikhael o

b. 20 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table vi (continued) 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osi

ALEISTER CROWLEY LIBER CHANOKH

thers the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the sign of osiris r

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ont. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercharged and flat on the floor with the heels in contact. arms and hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. lower arms are flat

the front. lower arms are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #5. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, which is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed. arms directly horizontal from the shoulders in the plane of the image. hands with fingers together, thumbs to side of palm and palmer side forward. the tau shape of the robe dominates the image "

daughter (the soul of man) and places her upon the throne of the mother, fulfilling the economy of the universe, and thus ultimately rewarding the magician (the son) ten thousandfold, it would be still more improper to speak in this place. so holy a mystery is the arcanum of the masters of the temple, that it is here hinted at in order to blind the presumptuous who may, unworthy, seek to lift the veil, and at the same time to lighten the darkness of such as may be requiring only one ray of the sun in order to spring into life and light. ii abrahadabra is a word to be studied in equinox i, v "the temple of solomon the king. it represents the great work complete, and it is therefore an archetype of all lesser magical operations. it is in a way too perfect to be applied in 42 advance to any o

es a class which depends on acquired habit. thus it is natural to an european officer to offer his sword in token of surrender. a tibetan would, however, squat, put out his tongue, and place his hand behind his right ear. purely artificial gestures comprehend in their class the majority of definitely magick signs, though some of these simulate a natural action- e.g. the sign of the rending of the veil. but the sign of auramoth (see equinox i, ii, illustration "the signs of the grades) merely imitates a hieroglyph which has only a remote connection with any fact in nature. all signs must of course be studied with infinite patience, and practised until the connection 79 between them and the mental attitude which they represent appears "necessary" ii the principal movement in the circle is ci

uch people we have nothing to do. but to those who seek reality the key of magick is offered, and they are hereby warned that the key to the treasure-house is no good without the combination; and the combination is the magical record. from one point of view, magical progress actually consists in deciphering one's own record<star in the body of nuith, every successive incarnation is a veil, and the acquisition of the magical memory a gradual unveiling of that star, of that god> for this reason it is the most important thing to do, on strictly magical grounds. but apart from this, it is absolutely essential that the record should be clear, full and concise, because it is only by such a record that your teacher can judge how it is best to help you. your magical teacher has someth

ALEISTER CROWLEY MAGICK WITHOUT TEARS

niversal sorrow (apparent indeed to all ordinary observation) may be unmasked, even as at the initiatory rite of isis in the ancient days of kehm. there, a neophyte presenting his mouth, under compulsion, to the pouting buttocks of the goat of mendez, found himself caressed by the chaste lips of a virginal priestess of that goddess at the base of whose shrine is written that no man has lifted her veil. the basis of the black philosophy is not impossibly mere climate, with its resulting etiolation of the native, its languid, bilious, anaemic, fever-prostrated, emasculation of the soul of man. we accordingly find few true equivalents of this school in europe. in greek philosophy there is no trace of any such doctrine. the poison in its foulest and most virulent form only entered with christi

ence manifesteth unto thee thy true nature in respect of the machinery whereby it worketh, and showeth in pure nakedness, without clothing of personality or desire, the anatomy of thy conscious self. furthermore, by this thou mayst understand the essence of the relations between all things, and the nature of necessity, and come to the knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured magic without tears get any book for free on: www.abika.com 253 and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to their great comfort in the work

ctual; these functions have their own peculiar properties and powers. each sheath, as one goes deeper, is discarded as "unreal" finally one apprehends that nothing which is the only true and real form of existence (but then it does not exist: in these regions of thought words always become nightmares of selfcontradiction. this is as it should be) in magick, on the contrary, one passes through the veil of the exterior world (which, as in yoga, but in another sense, becomes "unreal" by comparison as one passes beyond) one creates a subtle body (instrument is a better term) called the body of light; this one develops and controls; it gains new powers as one progresses, usually by means of what is called "initiation" finally, one carries on almost one's whole life in this body of light, and ac

ALEISTER CROWLEY SEPHER SEPHIROTH

a storehouse ms) michael: archangel of fire (lit. glike god h) l)kym kingdom; a virgin princess (esp. the virgin princess, i.e. the church) hkwlm gut; gut-string )myn vomit )q and it was so nk yhyw 102 a white goose nbl zww) trust; truth; faith hnwm) desirable, worthy of desire dmxn grace; pride; fame, glory; a wild goat ybc lord, owner; to possess; lands, government l(b unit of measure bq vilon, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd kin

to pass, renew, change plx to ferment (mx the high priest lwdg nhk the goddess nu (spelt in full :w:n 119 lydian-stone nxwb nb) beelzebub: the fly-god bwbzl(b weeping (subst) h(md abominable lwgp 120 samekh: a prop, support kms master l(k foundation, basis ydswm season; the time of the decree d(wm strengthening nykm prophetic sayings, or decrees: ghis days shall be h (hence gabra- melin h) mylm a veil, covering, screen ksm a name of god n( imaginary, fanciful ynwymd vermin mynk mocker cl moth ss shadow; shelter lc 121 vain idols mylyl) an end, extremity mp) emanated from lc) of whirling motions mylglgh nocturnal vision )ylyl yd hwzx it is filled )lmn coin (b+m ?termination of abr-amelim? mlym) 122 compelled by force hswn) revolutions [of souls] mylwglg evil possessing spirit qwbyd 123 a na

eenness, verdure pn( nw#l b) first splendour: a title of kether nw#)r dwbk 590 rib (gn. 2:22) t(lc to bring forth abundantly; creeping thing, moving creature cr# 594 the stone of israel (gn. 49:24) l)r#y nb) 598 our iniquities wnytwnw( 600 wonders, or hidden wisdom hmkx tw)ylp a tail, train, fringe [of a garment] tycyc a knot, ligature r#q red qr# six; white marble# samekh: a prop, support *kms a veil, covering, screen *ksm 601 mother *m) 602 the simple light: a title of kether +w#p rw) brightness; splendours twxcxc extremities twwcq 603 to haggle rgt together, also *mg 604 a letter, epistle; a heap, pile trg) a pool, pond; sorrow *mg) blood *md 605) nobleness, eminence trd) six h# lady, madame, mistress, queen trbg adam: man; red *md) to grow warm; they (masc *mh 606 let them bring forth

olation, injury *mgp 688 let us make man in our image (gn. 1:26) wnmlcb md) h#(n 690 the candlestick trnm palm trees myrmt a staircase, ladder *mls 691 nose *myp) 693 sulphur tyrpg the salt sea *xlmh my 695 the world of morgash: the moral world (referred to chesed- geburah-tiphareth #grwm mlw( 697 citadels; secured houses, fortified castles twnmr) 700 the mercy seat (ex. 25:17) trpk paroketh: the veil of the holy tkrp pillar; prince; buttocks; noise t# melakim, kings: the angelic choir of tiphareth *myklm softness *kr 701 woman, wife (deut. 22:30) t) and lo! three men (gn. 18:2. equal to: l)prw l)yrbg l)kym wl, gthese be michael, gabriel and raphael h) h#l# hnhw a falling of the face (i.e. in displeasure) myp) tlypn where; pain; heliopolis (cf. 57 *n) angels, messengers *myk)lm long *kr) 7

im, wheels: the angelic choir of chokmah *mynpw) 748 the oil of anointment hx#mh nm# image; hid, concealed (pertains to sol and the lingam-yoni *nmx the master of the nose *m+wxh l(k 750 conclave tk#l lead trp( an effort, exertion *nwdm species, kind *nym 751 the whole [perfect] man mt #y) and it was so *nk yhyw cessations, futilities, nothings *mysp) 752 satan n)t# a white goose *nbl zww) vilon, veil: the veil between yesod and malkuth *nwlyw ye shall cleave in hwhy (cf. 220 *hwhyb myqbdx 753 to guard, protect *nng food, meat (ch *nwzm 754 father of the mob, or of the multitude *nwmh b) quarrel, dispute *nydm 756 spheres; numbers; emanations twryps years twn# nun: a fish *nwn ages; worlds *mymlw( 757 clusters: netzach and hod twlk) the shield (or star) of david (the hexagram *dwd ngm 758

ALEISTER CROWLEY THE HEART OF THE MASTER

self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read thou in the "book of the law, and break through the veil of the virgin! iii. this is the harmony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every pos

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

t is innermost, essential man. intra (not extra) nobis regnum dei. the new comment we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil (this will be understood better in the light of "the hermit of esopus island, q.v) the doctrine is evidently of supreme importance, from its position as the first 'revelation'

rine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. this 'star' or 'inmost light' is the original, individual, eternal essence. the khu is the magical garment which it weaves for itself, a 'form' for its being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. this khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think that we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed be to make the whole curse of separate e

e of the colours, half-way in the spectrum. the magical image of hadit is therefore an eye within a coiled serpent, gleaming red- the spiritual red of the spirit of nature, the letter shin, not mere fire- at the apex of the triangle in the half circle of nuiot's body, and shedding spangles as of the spectrum of eight colours, including the ultra-violet but not the ultra-red; and set above a black veil, as the next verse indicates. the new comment there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf-soul to those who possess- eyesight! al ii,52 "there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spec

e indicates. the new comment there is a certain suggestion in this 'purple' as connected with 'eyesight, which should reveal a certain identity of hadit with the dwarf-soul to those who possess- eyesight! al ii,52 "there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter" the old comment 52. this verse is very difficult for anyone, either with or without morality. for what men nowadays call vice is really virtue- virtue, manliness- and virtue- cowardice, hypocrisy, prudery, chastity, and so on are really vices- vitia, flaws. the new comment mohammed

the waters; she hath sunk into the awful sea. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. so am i, o adonai, my beloved, and thou hast burst me utterly in sunder. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. therefore is the seal unloosed, that guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things (liber lxv,iii, vv. 38-48 "intoxicate the inmost, o my lover, not the outermost (liber lxv, i, v.64. al ii,68 "harder! hold up thyself! lift thine head! breathe not so deep-die" the new comment 68 (harden, not harder, as the ms. indicates. the memory of dclxvi says, though with diffidence, that the former is correct) the new comment it is re

ALEISTER CROWLEY THE OTO GNOSTIC MASS

er-altar, at whose top is the st^ele of revealing in reproduction, with four candles on each side of it. below the st^ele is a place for the book of the law, with six candles on each side of it. below this again is the holy graal, with roses on each side of it. there is room in front of the cup for the paten. on each side beyond the roses are two great candles. all this is enclosed within a great veil. forming the apex of an equilateral triangle whose base is a line drawn between the pillars, is a small black square altar, of superimposed cubes. taking this altar as the middle of the base of a similar and equal triangle, at the apex of this second triangle is a small circular font. repeating, the apex of a third triangle is an upright tomb. ii of the officers of the mass the priest. bears

gh altar. they await her below. she places the paten before the graal. having adored it, she descends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, a

t it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth

est is always between his index and medius, whenever he is not holding the lance. the priest takes the censer from the child, and makes five crosses, as before. the children replace their weapons on their respective altars. the priest kisses the book of the law three times. he kneels for a space in adoration, with joined hands, knuckles closed, thumb in position aforesaid. he rises, and draws the veil over the whole altar. all rise and stand to order. the priest takes the lance from the deacon, and holds it as before, as osiris or pthah. he circumambulates the temple three times, followed by the deacon and the children as before (these, when not using their hands, keep their arms crossed upon their breasts) at the last circumambulation they leave him, and go to the place between the font a

n of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. encourage our hearts. let thy light crystallize itself in our blood, fulfilling us of resurrection. a ka dua tuf ur biu bi a'a chefu dudu nur af an nuteru. the priestess: there is no law beyond do what thou wilt. the priest parts the veil with his lance. during the previous speeches the priestess has, if necessary, as in savage countries, resumed her robe. the priest 'i(c 'i(c 'i(c 'ia(c)q s(c)abao k(c)urie'(c)abrasax k(c)urie meivras k(c)urie f(c)alle 'i(c) p(c)an 'i(c) p(c)an p(c)an 'i(c 'isx(c)urox 'i(c 'av(c)anaton 'i(c'(c)abroton 'i(c 'ia(c)q. x(c)aire f(c)alle k(c)aire p(c)anfage k(c)aire pang(c)enetor'(c)agios'(c)agios'

ALEISTER CROWLEY THE QABALAH

. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. 9 however this i

ALEISTER CROWLEY THE SWORD OF SONG

ing the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. 300 so runs the premiss major plain; identical, the noble truth first of the buddha s noble four! the premiss minor. i deplore these limitations of the mind 305 i strain my eyes until they re blind, and cannot pierce the awful veil* in memoriam all is sorrow pentecost 33 visible image of the soul of nature, whose name is fatalitiy. futility of all investigations of the mind into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insis

into the first cause. faith our only alternative to despair? so says mansel. that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word 310 who answers, as who asks, hath erred, i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness. 315 nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees nor good nor ill address 320 itself to task, creation s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution s endless stress 325 all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha s maya fashion

mark 440 the mind s magnificence asssumed in the soul s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading 445 into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! 450 o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, 455 but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries 460 pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks

ntenance. yet, being seventeen, they were but one, and that one none, as before hath been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his

ving, shape anew a heaven and earth. ever changing, ever growing, ever dwindling, ever dear, ever worth the passion growing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit s shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them. as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the e

ALEISTER CROWLEY EQ I 1

complished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any great difficulty presents itself, the a. a. should be at once informed of the circumstances] 34 the wizard way 35 the wizard way velvet soft the night-star glowed over the untrodden road, through the giant glades of yew where its ray fell light as dew lighting up the shimmering veil maiden pure and aery frail that the spiders wove to hide blushes of the sylvan bride earth, that trembled with delight at the male caress of night. velvet soft the wizard trod to the sabbath of his god. with his naked feet he made starry blossoms in the glade, softly, softly, as he went to the sombre sacrament, stealthy stepping to the tryst in his gown of amethyst. earlier yet his soul had c

roat; hath the body of a stoat; hath the buttocks of a goat; hath the sanguine face and rod of a goddess and a god! spell by spell and pace by pace! mystic flashes swing and trace velvet soft the sigils stepped by the silver-starred adept. back and front, and to and fro, soul and body sway and flow in vertiginous caresses to imponderable recesses, 40 till at last the spell is woven, and the faery veil is cloven that was sequence, space, and stress of the soul-sick consciousness "give thy body to the beasts! give thy spirit to the priests! break in twain the hazel rod on the virgin lips of god! tear the rosy cross asunder! shatter the black bolt of thunder! such the swart ensanguine kiss of the resolute abyss" wonder-weft the wizard heard this intolerable word. smote the blasting hazel rod

ncing, so to speak, illuminism and science. the second method is found almost entirely in the first book and the various pictures are entitled:19 the black watch-tower, or the dreamer. the miser, or the theist. the spendthrift, or the pantheist. the bankrupt, or the atheist. the prude, or the rationalist. the child, or the mystic. the wanton, or the sceptic. the slave, or he who stands before the veil of the outer court. the warrior, or he who stands before the veil of the inner court. the king, or he who stands before the veil of the abyss. the white watch-tower, or the awakened one. 161 the third method is found almost entirely in the second book. the third and fourth books of this essay consist of purely symbolic pictures. for the key of the portal the neophyte must discover for himself

the head of a crown d princess, and is of silver, and on her brow is set a crown of pearls, and her eyes are as blue as the sapphire; but upon perceiving 200 man they turn green and yellow as the water of a troubled sea; and her mouth is as a moonstone cleft in twain, in which lurks a tongue born of flame and water. and on beholding her, i cried to her in a loud voice, saying "o priestess of the veil who art throned between the pillars of knowledge and ignorance, pluck and give me of the fruit of the tree of life that i may eat thereof, so that my eyes shall be opened, and that i become as a god in understanding, and live for ever" then she laughed subtly, and answered me saying "understanding, o fool that art so wise, is ignorance. fire licketh up water, and water quencheth fire; and the

tered waters, blown hither and thither by the storm" then she caught me up in the web of her subtleties and breathed into my nostrils the breath of time; and bore me 201 to the abyss, where all is as the darkness of doubt, and there she strangled me with the hemp and the silk of the abominations and arrogance of mine understanding. and the second head is as the head of a young woman veiled with a veil as clear as rock crystal, and crowned with a crown fashioned in the shape of a double cube around which is woven a wreath of lilies and ivy. and her countenance is as that of desolation yet majestic as an empress of earth, who possessing all things yet cannot find a helpmeet worthy to possess her; and her eyes are as opals of light; and her tongue as an arrow of flame. and on beholding her i

ALEISTER CROWLEY EQ I 5

independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word and will! flame! flame! speak the name! trill! t

s. there are doors also at the north "and south "the prophet" lead me to the holy place! trace the circle widdershins! light the incense! set the pace to the flutes and violins "the musicians" kill! kill! life is shrill! still! still! word 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!

ses 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 tingling bows of the violins go. trembling, twittering, dissembling, the lips of the flute-players wander over the stops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an arab girl["the dancers issue from beyond the veil" 18 "the prophet" sway like the lilies, gentle girls! like lilies glimmer! furl yourselves as he lily furls its radiance dimmer! curl as the lily-petal curls, subtler and slimmer! unfold your ranks and waft yourselves apart, that i may guess what pearl is at the heart, what dew-drop glistens on the crown gold-wrought within the chalice of your coiled cohort "the musicians" the flutes coo. it

us, they dance above the souls in trance that have attained to their untold inheritance. above the mystic masque, like plumes upon a casque, they wave their purple and red above each haggard head. thy are like gems snake-rooted, basilisks' bed. here were the tables set for baal and baphomet: her was the altar drest with fire and alkahest for many a holy host, for many a goodly guest. here was the veil, and here the sword and dagger of fear. here was the circle traced, and here the pillar placed for him the utterly unfathomably chaste. 60 here grew the murmur grim of the low-muttered hymn; here sound itself caught flame from the dark drone of shame- the world reverberated the unutterable name! astarte from her trance leapt loving to the dance, greeting as fire greets firs her whirling worsh

t. and if the first be added to the last, it gives thb, theb, which is sometimes used for tvb, thob= good. there are three qabalistical veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ain, ain, negativity. this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. the second veil is the ain svp, the limitless. this title consists of six letters, and shadows forth the idea of the first six sephiroth or numbers. the third veil is the ain svp avr, ain soph aur, the limitless light. this again consists of

ALEISTER CROWLEY EQ I 5

e wheel breaks away, and i see him as he is. his garment is black beneath the opal veils, but it is lined with white, and he has the shining belly of a fish, and enormous wings of black and white feathers, and innumerable little legs and claws like a centipede, and a long tail like a scorpion. the breasts are human, but they are all scored with blood; and he cries: o thou who hast broken down the veil, knowest thou not that who cometh where i am must be scarred by many sorrows? 11 and i answer him: sorrow is not, save in the darkness of the womb of her by whom came evil. i pierce the mystery of his breast, and therein is a jewel. it is a sapphire as great as an ostrich egg, and thereon is graven this sigil: illustration on page 12 described: this is in the form of two "u" shapes, very elon

from right to left, and these are the holy letters: the first 1, the fifth 2, the sixth 3, the eleventh 4, the seventh 5, the twelfth 6, the seventeenth 7. thus hast thou my name who am above these three, but the angels of the 30th aethyr are indeed four, and they have none above them; wherefore dispersion and disorder. now cometh from every side at once a voice, terribly great, crying: close the veil; the great blasphemy hath been uttered; the face of my mother is scarred by the nails of the devil. shut the book, destroy the breaker of the seal! 14 and i answered: had he not been destroyed he had not come hither, for i am not save in the darkness in the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there i

the womb of her by whom came evil into the world. and this darkness swallows everything up, and the angel is gone from the stone; and there is no light therein, save only the light of the rose and of the cross. aumale, algeria "november" 23, 1909, between 8 and 9 p.m. the cry of the 27th aethyr, which is called zaa there is an angel with rainbow wings, and his dress is green with silver, a green veil over silver armour. flames of many-coloured fire dart from him in all directions. it is a woman of some thirty years old, and she has the moon for a crest, and the moon is blazoned on her heart, and her sandals are curved silver, like the moon. and she cries: lonely am i and cold in the wilderness of the stars. for i am the queen of all them that dwell in heaven, and the queen of all them tha

then suddenly all is gone, and there is nothing in the stone save brilliant white light and flecks like sparks of golden fire; and there is a ringing, as if bells were being used for anvils. and there is a perfume which i cannot describe; it is like nothing that one can describe, but the suggestion is like lignum aloes. and now all these things are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am d

rd of the aeon is makhashanah. and these words shalt thou say backwards: 17 ararnay obolo maharna tutulu nom lahara en nediezo lo sad fonusa sobana arana binuf la la la arpazna uohulu when thou wilt call my burden unto appearance, for i who am the virgin goddess am the pregnant goddess, and i have cast down my burden even unto the borders of the universe. they that blaspheme me are stoned, and my veil is fallen about me even unto the end of time. now there arises a great raging of thousands and thousands of mighty warriors flashing through the aethyr so thickly that nothing is to be seen but their swords, which are like blue-gray plumes. and the noise is confused, thousands of battle-cries harmonizing to a roar, like the roar of a monstrous river in flood. and all the stone is dull, dull g

ALEISTER CROWLEY EQUINOX EQ I 1 2

ce of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth all-embracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee oh my lord adonai! and even as the capture is delight, is not the chase also delight? f

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the original are identified with the initials of the source: ac note= crowley note. weh note= bill heidrick note, etc. descriptions of illustrations are not so identified, but are simply in curly brackets (addresses and invitations below are not current but copied from the original text of the early part of the 20th century* 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

ilence of utmost eld the grey cold slime of the snake that her poisonous body held? 210 by night i ravished a maid from her father's camp to the cave. i bared the beautiful blade; i dipped her thrice i' the wave; i slit her throat as a lamb's, that the fount of blood leapt high with my clamorous dithyrambs like a stain on the shield of the sky. with blood and censer and song i rent the mysterious veil: my eyes gaze long and long on the deep of that blissful bale. my cold grey kisses awake from the silence of utmost eld the grey cold slime of the snake that her beautiful body held. but- god! i was not content with the blasphemous secret of years; the veil is hardly rent while the eyes rain stones for tears. so i clung to the lips and laughed as the storms of death abated, the storms of the

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

8. pisces. hb:qof. the moon. 29th. 19. sun. hb:resh. the sun. 30th. 20. dee. hb:shin. the angel. 31st. 21. saturn. hb:taw. the universe. 32nd. the two veils are represented in the drawing by heavy horizontal lines, and here by shaded lines, with the text included in the approximation below. 10 =1 kether .ipsissimus 12th .11th. 8 =3. 9 =2 binah. 14th chokmah magister..magus templi. 18th. 16th. the veil of the abyss. 6 =5 7 =4 geburah babe of the abyss chesed adeptus..19th..adeptus major .exemptus. 17th. 15th. 13th. 23rd 22nd. 5 =6. 20th 21st. tipheret .adeptus. 26th. minor .24th .the veil. paroketh. 3 =8 4 =7 hod.lord of the paths.in the portal- netzach -of the vault of- practicus..27th..philosophus -the adepts water .dee. 25th. 31st .30th. 28th .29th. 2 =9 .yesod. theoricius .air. 32nd. 1

d (glorified) mother. 6 the theosophical term "higher self" is usually termed in the g. d "genius" abramelin calls it "holy guardian angel "vide" preface. 7 the sephirotic scheme, it will be remembered, is divided into four worlds: atziloth; briah; yetzirah and assiah. each world contains ten sephiroth, and each of these sephira again ten, making the total number four hundred. 8 "paroketh" is the veil which separates hod and netzach from tiphereth; and as we shall see later on, in the portal ritual, the first order from the second order. illustration on page 245 approximated below_ the veil of the sanctuary point of rending. the veil of nephthys the veil of isis_ imperator cancellar- hierophant past premonstra- nephthys ius thoth osiris hierophant tor isis aroueris\ hb:mem hb:ayin hb:samek

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ic science to the world. same author and publisher, 3"s. 6"d. net. dull tosh. 389 seen and unseen. by e. katherine bates. greening and co, ltd, 1"s. net. superstitious twaddle; aimless gup; brain-rotting bak-bak. the quest. quarterly, 2"s. 6"d. net. john m. watkins. we are threatened in october with the publication of a magazine of this title. it is, we believe, to bear aloft as oriflamme not the veil of isis, but the stainless petticoat of mrs. grundy. you mustn't say psychism of c.w.l. we note, however, with satisfaction that one of the contributors, a mr. g. r. s. mead, is a b.a. this sort of boasting is perfectly legitimate. outlines of psychology. by oswald k lpe. swan sonnenschein and co, 10"s. 6"d. one of the most encouraging and significant signs of the times is the new psychology

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stone of the equinox. those who perceived the essential gold that lay hidden in that hard rock are now busy delving out the same; many are thereby become rich. so i who write this for the brethren, with all humility and 9 awe, do seriously summon all men unto the search, even those who are offended because i laugh, gazing into the eyes of the beloved; and those who are offended because i hate the veil of words that hides the face of the beloved; and those who are offended because my passion for the beloved is too virile and eager to suit their awe; perhaps they forget that passion means suffering. but let them know that my beloved is mine and i am his; he feedeth among the lilies. 10 liber o vel manvs et sagittae svb figvra vi a. a. publication in class b. imprimatur: d.d.s.praemonstrator

ont. the fingers meet below the heart, forming between thumbs and fingers the descending triangle of water "4. fire: the goddess thoum-aesh-neith" frontal. head and body like #3. arms are angled so that the thumbs meet in a line over the brow. palmer side facing. fingers meet above head, forming between thumbs and fingers the ascending triangle of fire "5,6. spirit: the rending and closing of the veil" head erect in both #5 has the same body posture as #1, except that the left and right feet are countercharged and flat on the floor. arms and hands are crooked forward at shoulder level such that the hands appear to be clawing open a split veil- hands have progressed to a point that the forearms are invisible, being directly pointed at the front. upper arms are flat and horizontal in the pla

are flat and horizontal in the plain of the image #6. has the same body posture as #1, feet in same position as #1 but flat to the floor. the arms are elbow down against abdomen, with hands forward over heart in claws such that the knuckles are touching. passing from #5 to #6 or vice versa is done by motion of shoulders and rotation of wrists. this is different from the other sign of opening the veil, the sign of the enterer, with is done with hands flat palm to palm and then spread without rotation of wrists "7-10. the l v x signs "7+ osiris slain- the cross" body and feet as in #2. head bowed. arms directly horizontal from the shoulders in the plane of the image. hands with fingers together, thumbs to side of palm and palmer side forward. the tau shape of the robe dominates the image "8

r with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit' equilibrium of actives\ name: a h i h (eheieh\ i\ b n\ a v* n o i k' s equilibrium of passives i\ h n# i name a g l a (agla. g/ n/ g* the signs of the portal("see" illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of samekh, nun and ayin, are attributed to this degree<magick in theory and practice, crowley gives by mistake instead: samekh, resh and tzaddi> see "77

nd the oracles also affirm, that even the evil germs of matter may alike become useful and good" zoroaster. comparable to the alf laylah wa laylah itself, a very tower of babel, partaking alike of truth both gross and subtle inextricably interwoven with the most fantastic fable, is our view of the herb- hashish- the herb dangerous. of the investigators who have pierced even for a moment the magic veil of its glamour ecstatic many have been appalled, many disappointed. few have dared to crush in arms of steel this burning daughter of the jinn; to ravish from her poisonous scarlet lips the kisses of death, to force her serpent-smooth and serpent-stinging body down to some infernal torture-couch, and strike her into spasm as the lightning splits the cloud-wrack, only to read in her infinite s

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u forth unto us, and appear before us in this magical triangle without this circle of art: in fair and human form, courteously answering in an audible voice all of our demands. as is written "kiss the son lest he be angry! if his anger be kindled, yea, but a little_ blessed are they that put their trust in him [the mighty magus of art lifts up the sigil towards heaven, tears off from it the black veil, and cries] creature of kokab, long hast thou dwelt in darkness! quit the night and seek the day [sigil is replaced to west of the triangle; magus holds the sword erect (point upwards) over its centre, and lays her left hand upon it, saying] 184 by all the names, powers and rites already rehearsed, i conjure thee thus unto visible apparition: khabs am pekht. konx om pax. light in extension [s

of the hidden light of occult science [pass to between the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a light slow formulating into the shape of a mighty angel, and thou shalt withdraw thyself from this sight and again say] i saw water coming from the left side of the temple: an

ighty adeptus major third adept, 5= 6. associate adeptus minor""opening [the "chief adept" having called upon the members to assist him open the vault of the adepts, and upon the associate adeptus minor to see that the portal is closed and guarded, turns to the second adept and says] mighty adeptus major, by what sign hast thou entered the portal "second" by the sign of the rending asunder of the veil.1 "chief" associate adeptus minor, by what sign has thou closed the portal "third" by the signing of the closing of the veil "second" pe: hb:peh "third" resh: hb:resh "second" kaph: hb:koph "third" tau: hb:taw "second" paroketh: hb:taw hb:koph hb:resh hb:peh "third" the veil of the sanctum sanctorum "chief" mighty adeptus major, what is the mystic number of this grade "second" 21 "chief" asso

:koph. i "christian rosenkreutz" a member of the body of christ, do this day, on behalf of the universe, spiritually bind myself, even as i am now bound physically unto the cross of suffering: hb:heh hb:mem hb:koph hb:chet. that i will do the utmost to lead a pure and unselfish life. hb:heh hb:nun hb:yod hb:bet. that i will keep secret all things connected with the order. that i will maintain the veil of strict secrecy between the first and second order. hb:dalet hb:tzaddi hb:chet. that i will uphold to the utmost the authority of the chiefs of the order. hb:heh hb:resh hb:vau hb:bet hb:gemel. furthermore that i will perform all practical work connected with this order, in a place concealed. that i will keep secret this inner rosicrucian knowledge. that i will only perform any practical ma

th than ever fell in netzach, and for the same reason, 236 and that is, that all success is illusionary, the greatest illusion being to consider oneself successful. it is here that man leaves, if he strive, the bow of worldly desires, and cleaves the firmament of thought like an arrow, which, eventually speeding out of the world's attraction, becomes as an universe to itself. this cleaving of the veil of the vault of the adepts is in truth the precipitation of the jechidah from the elemental flux that goes to make man. the virgin mother of malkuth, the earth fecundated by air, water and fire, is delivered of her son the spirit, who is the adept reborn in the vault as christian rosencreutz; not yet adonai the christ, the son of god, but adonai, jehesuah, the son of man, jesus the carpenter

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udgment by this fact, that long ago when first my young heart stirred within me at the sound of the trumpet_ perchance of israfel_ and leapt to grasp with profane hands the holy grail, it was to mr. waite that i wrote for instruction, it was from him that came the first words of help and comfort that i ever had from mortal man. in all these years i have met him but once, and then within a certain veil; yet still i can go to his book as a child to his father, without diffidence or doubt; and indeed he can communicate the sacrament, the wafer of his thought, the wine of his music. and if in earthly things the instructions of his master seem contrary to those of mine, at the end it is all one. shall we cry out if caesar for his pleasure commandeth his servants to take one the spear and the ot

d glades: thou hast decked them out as for a great feast of rejoicing, so that they may gleam forth the glory of thy name. 8. o glory be to thee, o god my god; for i behold thee in the stillness of the frozen lakes: thou hast made their faces more dazzling than a silver mirror, so that they may flash forth the glory of thy name. 9. o glory be to thee, o god my god; for i behold thee in the smoke- veil'd fire of the mountains: thou hast inflamed them as lions that scent a fallow deer, so that they may rage forth the glory of thy name. 10. o glory be to thee, o god my god; for i behold thee in the countenance of my darling: thou hast unclothed her of white lilies and crimson roses, so that she may blush forth the glory of thy name. 11. o glory be to thee, o god my god; for i behold thee in t

y cloudland of light; o thou poppy-petal floating upon the snowstorm! i rejoice, yea, i shout with gladness! till my frenzied words rush through the souls of men, like a blood-red bull through a white heard of terror-stricken kine, at the glory and splendour of thy name. 7. ah! but i rejoice in thee, o thou my god; thou unimperilled flight of joyous laughter; thou eunuch glaive-armed before joy's veil; thou dreadful insatiable one: yea, i rejoice in thee, thou lofty gathering-point of bliss; o thou bridal-bed of murmuring rapture! i rejoice, yea, i shout with gladness! till i tangle the black tresses of the storm, and lash the tempest into a green foam of twining basilisks, in the glory and splendour of thy name. 38 8. ah! but i rejoice in thee, o thou my god; thou coruscating star-point o

ne innocence do i disclose the clear manna of thy purity. 6. o woe unto me, my god, woe unto me; for all the passion of my love is mazed as the bewildered eyes of a youth, who should wake to find his belov d fled away. yet in the crumpled couch of lust do i behold as an imprint the sigil of thy name. 7. o woe unto me, my god, woe unto me; for all the joy of my days lies dishonoured as the spangle-veil'd virgin of night torn and trampled by the sun-lashed stallions of dawn. yet in the frenzy of their couplings do i tremble forth the pearly dew of ecstatic light. 8. o woe unto me, my god, woe unto me; for all the aspirations of my heart ruin as in time of earthquake the bare hut of an hermit that he hath built for prayer. yet from the lightning-struck tower of my reason do i enter thy house

hou, o god my god, thou soft pearl set in a bow of effulgent light? o thou drop of shimmering dew! thou surging river of bewildering beauty who speedest as a blue arrow of fire beyond, beyond! o how can i measure the poisons of thy limbeck, and yet be for ever transmuted in the athanor of thine understanding? 50 11. o what art thou, o god my god, thou disrober of the darkness of the abyss? o thou veil'd eye of creation! thou soundless voice who, for ever misunderstood, rollest on through the dark abysms of infinity! o how can i learn to sing the music of thy name, as a quivering silence above the thundering discord of the tempest? 12. o what art thou, o god my god, thou teeming desert of the abundance of night? o thou river of unquench'd thirst! thou toungeless one who lickest up the dust

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enial of god-as-he-is-in- himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion

with the vision called vishvarupadarshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock_ atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil_ the veil of the abyss. the fatuity of speech. 11 a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the disciple

pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by

waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to blac

veil that only rips apart when the spear strikes to jesus' heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. woe be to that accurs d man of whom they are the iniquities! swept in their wrath's avenging flood to black immitigable seas! 24 woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god's field we name not this. our lips are se

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assion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were swathed in young leaves of lotus; for those limbs were stronger than any armour ever forged in heaven or hell. winged was he with wings of gold that are the wind itself; his sword of green fire flamed in his right hand, and in his left he held the blue feat

eless and uninterested way in which we generally look on nature is the normal mode of the soul's power of vision. there is a fathomless meaning, an intensity of delight in all our surroundings, which our eyes must be unsealed to see. in the jubilance of hasheesh, we have only arrived by an improper pathway at the secret of that infinity of beauty which shall be beheld in heaven and earth when the veil of the corporeal drops off, and we know as we are known. then from the muddy waters of our life, defiled by the centuries of degeneracy through which they have flowed, we shall ascend to the old-time original fount, and grow rapturous with its apocalytpic draught. i do not remember whether i have yet mentioned that in the hasheesh state an occasional awakening occurs, perhaps as often as twic

sness, in order that the will may acquire a right knowledge of its own nature (p. 157 "evil and pleasure are but different manifestations of the one will to live (p. 177 "the tormentor and the tormented are one "therefore what is good for one person may be just the opposite for another. all suffering is nothing but unfulfilled or crossed willing (pp. 178-182 "when a man has so far got rid of this veil that it no longer causes an egoistical distinction between his own person and that of another, he will recognize his innermost and true self in all beings, regard their endless suffering 340 as his own, and so appropriate to himself the pain of the while world (p. 184. here the "true-self" is the higher self, atman or augoeides, unity with which is what we have called the great work of the a

political twaddle, and socialist buncombe and- every phase of falsehood. but he has hardly grasped that each such falsehood is but a shadow of some sun of truth. he does not perceive the ineffable glory of the universe in its whole and in each part. he has smitten at the shadow of a shadow: it falls- the world is filth. let him 347 rather new-edge his sword for a deeper analysis, and cut away the veil from the face of our mother 'sdeath, man, is there nothing we may love? he is wrong, anyway, to gibe at scripture. for, like balaam, i came to curse, and appear to be blessing him (with scarce a monitory word. and, like balaam, too, i have been reviewed by g. k. chesterton. to pass from this painful subject. let me rouse myself to a really resolute effort to denounce shaw as a niddering. aha!

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n her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. 7 she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood's sweet and solemn days. weeping she bares the holy womb! shrieks out the mother's last appeal: and reads irrevocable doom in those dread eyes of ice and steel. he winds his horn: his warriors pour in thousands on the fenceless f

im. the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him- insane- insane- insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 66 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats- a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on- and on- and on- with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he rav

u canst not alter the event! 90 ah! what conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable" thus did that knightly saracen in cantabrig's miasmal fen lecture to many learned men. so clamorous was their applause "his mind (said they "is free of flaws: the veil of god is thin as gauze- that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless- although he would away- they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was by night that palamede ran from that mi

ad of rock, towering above all crests and cones 105 that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quarts ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight's presumptuous head upon) the devastating avalancehe? he knows too much, and cares too little! his wound is more than death can staunch. he can avoid, though by one tittle, thy surest shaft! and now the knight, bre

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and popular knowledge is like a common prostitute, the toy of any man. to maintain this purity, this virginity, are the mysteries kept secret from the multitude. 10 and yet again this is a sheer deceit, as every conceit must be "verily he who has seen, heard, comprehended and known the atman, by him is this entire universe known."11 because there is but one atman and not many atmans. 54 the first veil against which we must warn the aspirant is the entanglement of language, of words and of names. the merest tyro will answer "of course you need not explain to me that, if i call a thing 'a' or 'b' it makes no difference to that thing in itself" and yet not only the tyro, but many of the astutest philosophers have fallen into this snare, and not only once but an hundred times; the reason being

yaka, 1. 4. 1. as follows "in the beginning the atman alone in the form of a man20 was this universe. he gazed around; he saw nothing there but himself. thereupon he cried out at the beginning 'it is i' thence originated the name i. therefore to-day, when anyone is summoned, he answers first 'it is i; and then only he names the other name which he bears."21 this consciousness of "i" is the second veil which man meets on his upward journey, and, unless he avoid it and escape from its hidden meshes, which are a thousandfold more dangerous than the entanglements of the veil of words, he will never arrive at that higher consciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does t

ll never arrive at that higher consciousness, that superconsciousness (sam dhi, which will consume him back into the atman from which he came. as the fall of the atman arises from the cry "it is i" so does the fall of the self-consciousness of the universe-man arise through that self- consciousness crying "i am it" thereby identifying the shadow with the substance; from this fall arises the first veil we had occasion to mention, the veil of duality, of words, of belief. this duality we find even in the texts of the oldest upanishads, such as in brihad ranjaka, 3. 4. 1 "it is thy soul, 57 which is within all" and also again in the same upanishad (i. 4. 10 "he who worships another divinity (than the atman, and says 'it is one and i am another' is not wise, but he is like a house-dog of the g

ose! carried out of myself, i asked not 'who is the witness' absorbed utterly in contemplation of so stupendous and so marvellous a fact. for here was no doubt, no change, no wavering; infinitely more real than aught 'physical' is the golden dawn of this eternal sun! but ere the orb of glory rose clear of its banks of blackness- alas my soul- that light ineffable was withdrawn beneath the falling veil of darkness, and in purples and greys 267 or rupa visions. that is, visions of the three lights of the gunas. see "the herb dangerous" the equinox, vol. 1, no. 2. 268 the great vision of vishnu. see the eleventh discourse on the bhagavad-g ta "unnumbered arms, the sun and moon. thine eyes. i see thy face, as sacrificial fire blazing, its splendour burneth up the worlds" verse 19. 269 adonai

ALEISTER CROWLEY EQUINOX EQ I 6 2

disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "arise from his throne, and knock thrice with his spear- butt upon the floor" magister templi "in the shrine, with" mater coeli. capricornus. procul, o procul este profani["he performs the banishing ritual of the pentagram. he next lights the hell-broth and recites"

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

hrough with his hands" mater coeli["passes through throne of" magister templi "and enters the temple] children, what is your will with me? capricornus. mother of heaven, we beseech thee to awaken the master. mater coeli. what is the hour? capricornus. mother of heaven, it lacks a quarter of midnight. mater coeli. be it unto your desire["she plays< as she ends she kneels: the veil slowly parts, and" magister templi "is seen standing in shrine. he slowly enters temple" mater coeli "returns to throne, having been blessed and raised by him] magister templi. mother of heaven, beloved of the stars, wherefore hast thou awakened the poison of eld, the dweller in eternity? mater coeli. shabbathai [magister templi "comes down to hell-broth and recites "the eyes of pharaoh] dead

rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause" magister templi. 1. aquarius. 1. magister templi. 1. holy be the lamps of joy! aquarius. holy be the lamps of sorrow! magister templi. let us enter the ark of increased knowledge! capricornus. hail, thou that sittest in the city of the pyramids! aquarius. hail, thou that art encamped upon the great se

ises and circumambulates the temple widdershins" capricornus "plucks forth every third person and makes them follow him, continuing this process until one only is left. to this one" magister templi "addresses the allocution, as he hales him forth] magister templi. thou also must die [magister templi "stops in "e. 13 magister templi. brethren! let us humbly seek for help behind the veil["he throws veil open, showing the empty shrine" bro. capricornus emissarius "must have well dissimulated himself so that he is not discovered" magister templi "draws veil again" capricornus "puts out light] magister templi. alas! there is no god["returns to his throne. all move confusedly about wailing aloud] magister templi. 1. silence["all resume seats" behold, i declared it unto you and ye believed me not

ALEISTER CROWLEY EQUINOX EQ I 6

the possible unification of our theories. xii. general conclusions. part ii "historical- i. man's theories of immortality. ii. the philosophical aspect of death and immortality. iii. the theological aspect of death and immortality. iv. the common arguments for immortality. part iii "psychological- introductory. i. the moment of death. ii. visions of the dying. iii. death described from beyond the veil. iv. experiments in photographing and weighting the soul. v. death coincidences. vi. the testimony of science- psychical research. vii. on the intra-cosmic difficulties of communication. viii. conclusions. appendices. bibliography. index "the book. has much to recommend it on the score of stimulus to calm reasoning and further research "pall mall gazette "the collaborators may certainly claim

ncients, his friends shall say "look! he pretends to read this book. but it is unintelligible- it is nonsense" yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 6 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot yet reveal all; but you will easily understand that the religions of the world are but symbols and veils of the absolute truth. so also are the philosophies. to the adept, seeing all these things from above, there seems nothing to choose between buddha and mohammed, between atheism and theism

r a hawk? a monkey for mirth! a parrot for talk! rosamond's skin is whiter than milk, seductive as sin and softer than silk. would i were back from crusade for an hour, my limbs lying slack in rosamond's bower["from the palms c. comes forward" laylah "veiled, with a pitcher. she attaches it to the cord of the lever and" 73 "dips it into the well. she looks about her, and seeing no one, raises her veil" laylah. from the heart of the sand the water wells up purer than the rain. so in my heart love springs chaster than the grace of heaven itself. earth purifies more subtly than the sea. only through matter can spirit understand itself, justify itself, become itself. this mystery i heard from the holy man of bassu. his beard was whiter than snow because it had once been blacker than burnt wood

shriek- not mine- would have summoned my kin. rinaldo. i have a score good knights within sound of my horn. and your kin are but the dotards and women and little children. your fighting men are away. laylah. ay, slaying your good knights. 75 rinaldo. it may be so. but you are my hostage["he releases her. she faces him" laylah. a worthless pledge. rinaldo. these silks and pearls! i could draw your veil through a link in my chain mail. laylah. i am the bride of the emir. rinaldo. a fair bride. i guessed you his daughter. laylah. my feet have not entered his house. rinaldo. your feet are fair. can you tell fortunes? laylah. on the forehead of every man his destiny is written. rinaldo. read mine. laylah. let me go to my house. rinaldo. then i will read yours. you are to be captive to a strange

e you "and i love every inch of your white body" they ran laughing arm in arm through the swing doors. 127 edgar rolles sat curled up hindu fashion on his bed. the sacred lamp still hissed. at his side lay ida, her arms stretched out cruciform. she hardly breathed; there was no colour in her face. one would have said the corpse of a martyred virgin. on her white body its own purity hovered like a veil. edgar roles watched the lamp, erect, attentive. it went out. hardly a hint of grey filtered through the blackness. in his hands he held two threads "one is black, and one is white, he mused, and only god knows which is which. so only god knows what is sin. in our darkness we who presume to declare it are liars- charlatans, groping quacks at the best. will the sun never dawn? for us on whom t

ALEX SANDERS THE KING OF THE WITCHES

inal-grade is taken. alex insists that only those married or about to be married can take this grade, and as men and women witches frequently marry each other, it is from these that the third-graders are chosen. the man and woman initiates enter the magic circle and all the other witches are ordered to turn about, facing outwards so they cannot witness the proceedings within the cir le. wearing a veil fastened lightly to her necklace and extending to her knees, the girl must lie on her back with arms and legs outstretched in the pentacle, or five-pointed star position. the five points are her extremities and her head, and correspond with the elements of earth, air, fire, water and the power that rules them all. she is, symbolically, a living cauldron. all the lights are extinguished except

altar was seven foot square, she would lie upon it, but now that the ceremony is usually held indoors, she lies on the floor. after banishing the power that has been invoked to consecrate the couple, the elder who officiates tells everyone to leave the room. he goes to the altar and turns his back on the couple while he reads the ritual which gives instructions for the male to remove the woman's veil and give her the five-fold salute of kisses on various parts of her body. the high priest invokes the erection of the sacred pillars of life and draws down the power to enter the couple and make them one. the man and woman now represent the sun and the moon, 150 and as mortals are not supposed to witness the sun and the moon in conjunction-hence the fear in olden times of watching an eclipse

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

rlier incarnation was paul of tarsus. he is occupying a cretan body, but spends a large part of his time in egypt. he it was who gave out to the world that occult treatise "light on the path" and his work is particularly interesting to the general public at this crisis, for he works with those who are developing the intuition, and controls and transmutes the great movements that tend to strip the veil from the unseen. his is the energy which, through his disciples, is stimulating the psychical research groups everywhere, and he it was who initiated, through various pupils of his, the spiritualistic movement. he has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the devas o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

he result of the law of attraction. all of these three concepts are governed by the law of synthesis, which is the law of a coherent will-to-be, persisting not only in time and space, but within a still vaster cycle. these preliminary statements have been laid down in an endeavour to show the synthesis of the whole. in the use of words comes limitation, and a clouding of the idea; words literally veil or hide thoughts, detract from their clarity, and confuse them by expression. the work of the second and third logoi (being the production of the objectivity of the essential spirit) is more easy to grasp in broad outline than the more esoteric work of the first logos, which is that of the animating will. in terms of fire another angle of expression may perhaps elucidate- 84- a treatise on co

and in this fourth chain. as the fifth spirilla or fifth stream of force in an atom becomes developed, and man can conceive of a fourth-dimensional rotary movement, the accuracy of this symbol will be recognised. it will then be seen that all sheaths in their progress from inertia to rhythm, via mobility, pass through all stages, whether they are logoic sheaths, the rays in which the heavenly men veil themselves, the planes which form the bodies of certain solar entities, the causal body (or the sheath of the ego on the mental plane, the human physical body in its etheric constitution, or a cell in that- 91- a treatise on cosmic fire copyright 1998 lucis trust body etheric. all these material forms (existent in etheric matter which is the true matter of all forms) are primarily undifferent

hree, becomes actively aware of every form, of every vibration, and of every pulsation of the not-self; then, through the arranging power of mind, the objective of the self will be to find the truth, or that centre in the circle of manifestation which is, for the self, the centre of equilibrium, and the one point where the co-ordination is perfected; then the self can dissociate itself from every veil, every contact, and every sense. this leads in every manifestation to three types of separation: involution. the separation of matter, or the one becoming the many. the senses are developed, and the apparatus is perfected by the self for the utilisation of matter. this is under the law of economy. evolution up to the time of the probationary path. the merging of spirit and matter, and the uti

niature on the lowest plane of the great son of god, the all-self, who is in himself the totality of all the miniature sons, of all the individualised selves, and of each and every unit. the microcosm, expressed in other terms or from the subjective point of view, is a miniature sun distinguished by the qualities of heat and light. at present that light is "under the bushel" or deeply hidden by a veil of matter, but in due process of evolution it will shine forth to such an extent that the veils will be lost from sight in a blaze of exceeding glory. at present the microcosmic heat is of small degree, or the magnetic radiation between the microcosmic units is but little felt (in the occult significance of the term, but as time proceeds, the emanations of heat, due to intensification of the

s trust statement is made that he came to this planet from venus, venus being "the earth's primary" this needs elucidation somewhat, though it may not be permitted to do more than convey a few hints as to the truth. the fact is one of the most mysterious in the development of our scheme, and in it lies hidden the secret of this world cycle. it is not easy to convey the truth and words but seem to veil and cloak. perhaps a hint may be given in pointing out that there is an analogy between the coming in of the ego in full sway and its taking hold at certain periods in the life of a human being. at seven years we are told the ego "takes hold" and again at adolescence; at twenty-one that hold may be made still firmer. again, as lives are passed, the ego (in connection with a human being) grips

ALICE A BAILEY05 THE LIGHT OF THE SOUL

r in these three is contained a complete picture of the soul and its unfoldment. in the gita we have given us (in its eighteen chapters) a description of the soul, of krishna, the second aspect, in his true nature as god in manifestation, culminating in that marvellous chapter where he reveals himself to arjuna, the aspirant [page xiii] as the soul of all things, and the point of glory behind the veil of every form. in the new testament there is depicted for us the life of a son of god in full manifestation, wherein, freed from every veil, the soul in its true nature walks the earth. it becomes apparent to us, as we study the life of christ, what it means to develop the powers of the soul, to attain liberation, and become, in full glory, a god walking on earth. in the yoga sutras there are

ure of a stage with the actors on it, is a psychical state or field. when the pure vision, as of the poet, the philosopher, the saint, fills the whole field, all lesser views and visions are crowded out. this high consciousness displaces all lesser consciousness. yet, in a certain sense, that which is viewed as part, even by the vision of a sage, has still an element of illusion, a thin psychical veil, however pure and luminous that veil may be. it is the last and highest psychic state" 51. when this state of perception is itself also restrained (or superseded, then is pure samadhi achieved. the great teacher patanjali, having led us through the various stages of the expanding consciousness, from "seeded" meditation to that in which the senses and the mind are superseded, carries us into a

ual man functions and the formless levels or planes of our solar system are contacted, seen and known. the field of knowledge of the three worlds, the realm of maya and of illusion, can be contacted at will by the seer using the instrument provided for him, but a new world opens up in which he sees his consciousness as one with all other energies, or conscious expressions of divine life. the last veil of illusion is withdrawn, the great heresy of separateness is seen in its true nature, and the seer can say with christ "neither pray i for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, father, art in me, and i in thee, that they also may be one in us; that the world may believe that thou hast sent me. and the glory which thou

o a scientific understanding of the distinction existing between the self and the not-self, between spirit and matter. this knowledge is no longer theoretical and that to which the man aspires, but is a fact in the experience of the disciple and one upon which he bases all his subsequent activities. 2. discernment takes place. as the purificatory process is carried on, the sheaths or bodies which veil the reality become attenuated and no longer act as thick veils, hiding the soul, and the world wherein the soul normally moves. the aspirant becomes aware of a part of himself, hitherto hidden and unknown. he approaches the heart of the mystery of himself and draws closer to the "angel of the presence" which can only be truly seen at initiation. he discerns a new factor and a new world and se

entification, in which the self deludes itself, and says "i am the form" 3. ignorance or avidya, the result of this wrong identification and at the same time the cause of it. the self is clothed in form; it is deluded in the world of illusion. every time, however, that "thoughts contrary to yoga" are knowingly entertained, the self submerges itself still more in the illusory world and adds to the veil of ignorance. every time that the "weight of the imagination" is thrown on the side of the real nature of the self and turned away from the world of the not-self, the illusion is lessened, the delusion becomes weakened, and ignorance is gradually superseded by knowledge. 35. in the presence of him who has perfected harmlessness, all enmity ceases. this sutra demonstrates to us the working out

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

aid, there appears a possibility of steadily enlarging self-mastery, as the spiritual sense of such discipline as the yoga joins with the sober elements of western psychology and a sane system of ethics. no one of these is worth much without the others."4(4) those who have studied in both schools tell us that the mystical imagery of the east (and also of our western mystical exponents) is only a veil behind which those gifted with intuitive perception have always been able to penetrate. the science of the west, with its emphasis upon the nature of the form, has also led us into the realm of the intuition and it would seem as if the two ways could blend and that it should be possible for each discarding the non-essentials to arrive at a basis of understanding. thus they work out a new appr

h the eyes of the soul, with the inner vision alert to find out that which is sought. it is realized that all forms are only symbols of an inner or spiritual reality, and spiritual reading involves the development of the faculty of "reading" or seeing the life aspect which the outer form veils and hides. this will be found to apply equally to a human form as to any other form in nature; all forms veil a divine thought, idea, or truth and are the tangible manifestation of a divine concept. when a man knows this he begins to read spiritually, to see below the surface and so contact the idea which gave birth to the form. gradually, as he gains practice in doing this, he arrives at a knowledge of truth and is no longer taken in by the illusory aspects of the form. this, in its most practical a

body consciousness in order that the light of the soul could pour through the mind into the brain and produce that illumination which enables a man to say "in that light shall we see light" the way to that freedom has always been understood by the christian church and is called the "way of purification" it entails the purifying or rarefaction of the lower body nature, and the wearing away of the veil of matter, which hides the light within each human being. the veil must be pierced and there are many ways of doing it. dr. winslow hall in illuminanda6(93) tells us of three ways, the way of beauty the way of the intellect, and the way of the soul. through beauty and the search for the reality which has produced it, the mystic forces himself behind the outer form and finds the good and the w

ed it, the mystic forces himself behind the outer form and finds the good and the wonderful. dr. otto7(94) deals with this in his exegesis of the faculty of "divination" that capacity to recognize with awe and wonder the essential holy and beautiful behind all forms. his chapter is well worth careful consideration. thus the mystic "divines (through the divine within himself) the reality which the veil of matter hides. this is the way of the senses. then there is the way of the intellect, of the intense focussing of the mind upon a problem and upon the form aspect in order to arrive at the cause of its being. in this way, the scientists have made so much progress and have penetrated so far within the veil that they have arrived at a something which they call "energy. dr. w. winslow hall def

d upon the form aspect in order to arrive at the cause of its being. in this way, the scientists have made so much progress and have penetrated so far within the veil that they have arrived at a something which they call "energy. dr. w. winslow hall defines the third way, as follows "the way of the soul is at once the oldest and the widest of the three ways..for the soul does more than pierce the veil of matter; it identifies itself both with the veil and with the reality- 67- from intellect to intuition copyright 1998 lucis trust behind the veil. thereby soul and veil and reality are felt to be one."8(95) we are thus brought back to the idea of wholeness and of oneness with the universe, which we touched upon earlier, and dr. hall adds that "i would define illumination as an overwhelming

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

se of that which is neither body nor soul, neither force nor matter, but which is the cause of both in the universe. eventually, when the initiate has undergone the higher solar initiations and can function in the- 17- a treatise on white magic copyright 1998 lucis trust full consciousness of the monad, awareness of that which is divorced even from group form and from those nebulous sheaths which veil and hide the one, becomes possible. the highest types of consciousness work from the plane of the monad as the initiate of lower degree works from the plane of the soul and uses the organs of perception (if such an unsatisfactory phrase is legitimate) and means of knowledge of which average man has no idea; they penetrate or include within their radius of awareness that sum total of life, con

on also between this and the moon. those members of humanity who are specially under lunar influence respond to this attraction more than any others, and they are difficult to use as transmitters. the silence that comes from the inner calm is the one to cultivate. aspirants are urged to remember that the time will come when they too will form part of the group of teachers on the inner side of the veil. if then they have not learnt the silence that comes from strength and from knowledge, how will they bear the apparent lack of communication that they will then find exists between them and those on the outer side? learn therefore, how to keep quiet or usefulness will be hampered by astral fretfulness when on the other side of death. 3. remember always that lack of calm in the daily life prev

ude. it is the demonstration of forces concentrated for self-enforcement- 61- a treatise on white magic copyright 1998 lucis trust self-aggrandisement, and self-gratification. harmlessness is the expression of the life of the man who realizes himself to be everywhere, who lives consciously as a soul, whose nature is love, whose method is inclusiveness, and to whom all forms are alike in that they veil and hide the light, and are but externalizations of the one infinite being. this realization, let me remind you, will demonstrate in a true comprehension of a brother's need, divorced from sentiment and expediency. it will lead to that silence of the tongue which grows out of non-reference to the separate self. it will produce that instantaneous response to true need which characterizes the g

into heaven" there to sit by the side of her son, the christ, the soul. when the energies of the sacral centre, focussed hitherto on the work of physical creation and generation and therefore the source of physical sex life and interest, are sublimated, re-oriented and carried up to the throat centre, then the aspirant becomes a conscious creative force in the higher worlds; he enters within the veil, and begins to create the pattern of things which will bring about eventually the new heavens and the new earth. when the energies of the solar plexus expressions hitherto of the potent desire nature, feeding the emotional life of the personality are equally transmuted and re-oriented, then they are carried to the heart centre and there is brought about as a result a realisation of group cons

on. this is the occult significance of the misunderstood words, death and destruction. of this type, the devil is the great prototype. the second ray aspirant who builds his dweller and permits its steady and increasing control becomes a "deluder of souls. he is the true anti-christ, and through false teaching and the working of so-called miracles, through hypnotism and mass suggestion he draws a veil over the world and forces men to walk in the great illusion. it is interesting to note that the work of the devil, the imprisoner of souls, is beginning to lose its power, for the race is on the verge of understanding that true death is immersion in form, and that matter is but a part of the divine whole. the thought form of this "dweller on the threshold" which humanity has built for million

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

sticism, thus linking the truth as found in all religions. it is necessarily inadequate, for it fails to emphasize the truth that what can be posited of man can also be posited of the cosmic reality, and that just as a human appearance on earth veils both the quality and purpose (in varying degree, so does that synthesis of all forms or appearances, within that unity which we call a solar system, veil the quality and purpose of deity. it is only when man is no longer deluded by appearance and has freed himself from the veil of illusion that he arrives at a knowledge of the quality of god's consciousness and at the purpose which it is revealing. this he does in a triple way: a. he discovers his own soul, the product of the union of his father in heaven with the mother or the material nature

her for the mother, of the desire of life for form. i express, therefore, the love and the magnetic attractiveness of the god nature, and the responsiveness of the form nature, and am consciousness itself, aware of deity or life. each intelligent point of life can say: i am the product of intelligent will, working through intelligent activity and producing a world of created forms which embody or veil the loving purpose of deity. each vibrating unit of energy can say: i am part of a divine whole, which in its septenary nature expresses the love and life of the one reality, coloured by one of the seven qualities of the love of deity and responsive to the other qualities. for our purposes in this treatise, we must grasp the fact that the world of appearances is energised by and vibrating to

do so. none are as yet manifesting lords of love, but they sense the ideal and are striving towards its expression. none are as yet lords of ceaseless will and none realise as yet the plan of the monad nor the true goal towards which all are striving. some day all will. but potentially every human unit is all these three, and some day the appearances which were called personalities, that mask or veil reality, will fully reveal the qualities of deity. when that time comes, the purpose for which all creation waits will burst upon the awakened vision, and we shall know the true meaning of bliss, and why the morning stars sang together. joy is the strong basic note of our particular solar system. one of the foundational septenate of rays embodies in itself the principle of harmony, and this f

lord might be enumerated in the following phrases. we must bear in mind that the seventh or synthetic characteristic of each of the rays is denoted by the ray name and is not specifically stated in the other six qualities. his six brothers, sons of the one father, chanted these injunctions to him on the day of his renewed activity (on what we call the day of creation: 1. produce the dual form and veil the life. let form appear, and prove itself divine. all is of god. quality..the power to manifest. 2. conform the shell to that which dwells within. let the world egg appear. let ages pass, then let the soul appear. let life emerge within a destined time. quality..the power to evolve- 49- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust 3. let mind cont

hers. it is for us the most familiar and the best known of the rays. the mantram which defines its purpose is unlike the others and might be expressed somewhat as follows: the crusade is on. the warriors march upon their way. they crush and kill all that impedes their way, and aught that rises on their onward path is trampled under foot. march towards the light. the work goes forward. the workers veil their eyes from pity as from fear. the work is all that counts. the form must disappear so that the loving spirit may enter into rest. naught must arrest the progress of the workers with the plan. they enter upon the work assigned with paean and with song. the cross is reared on high; the form is laid thereon, and on that cross must render up its life. each builds a cross which forms the cros

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

y, who can say? it is of no real importance. christ was, is, and ever shall be. speaking symbolically, it was necessary that he should be thirty years old, for there is significance in that number, where humanity is concerned. thirty signifies the perfecting of the three aspects of the personality the physical body, the emotional nature, and the mind. these three compose the form side of man, and veil or hide the soul. they are in reality his mechanism of contact with the outer world, the equipment whereby his consciousness unfolds and awakens. in their totality they constitute his "response apparatus" as the psychologists call it. we know that man is a physical animal as well as an emotional, sentient being and a thinking entity. when these three parts of man's lower nature are functionin

revelation of light. this episode is the first one in which we contact the radiance and the light which shone from the saviour, and which enabled him to say with truth "i am the light of the world" contact with god will ever cause a light to shine forth. when moses came down from mount sinai, his countenance was so irradiated that men could not look upon it, and history tells that he had to use a veil to shield that radiance from others. but the light which was in christ shone forth in fullness from his whole person. increasingly, i believe, as the evolutionary process goes forward, we shall come to a deeper understanding of the significance of light in relation to humanity. we talk of the light of knowledge, and towards that light and its furtherance all of our educational processes and i

in the blood of the lamb' is undoubtedly a reflection of this idea, the reference thus being clear in the words of the epistle to the hebrews `it is not possible that the blood of bulls and of goats should take away sins' in this passage the writer goes on to say `having boldness to enter into the holiest by the blood of jesus, by a new and living way which he hath consecrated for us through the veil, that is to say his flesh. let us draw near. having our hearts sprinkled from an evil conscience, and our bodies washed with pure water' but when we learn that the mithraic initiation ceremony consisted in entering boldly into a mysterious underground `holy of holies' with the eyes veiled, and there being sprinkled with blood, and washed with water, it is clear that the author of the epistle

."37 he knew no separateness. rich men, publicans, fishermen, learned professors, harlots and simple folk were all his friends, and the "great heresy of separateness" was completely overcome by his- 128- from bethlehem to calvary copyright 1998 lucis trust all-inclusive spirit. thus he fulfilled the law of the past, emphasised the type for the humanity of the future, and entered for us within the veil, leaving us an example that we should follow his steps an example of sacrifice unto the death, of service rendered ceaselessly, of self-forgetfulness, and of a heroism that led him from point to point upon the way, and from altitude to altitude, until no bonds could hold him (not even the barriers of death. he remains the eternal god-man, the saviour of the world. in perfection he fulfilled t

by christ, the psalmist says "into thine hand i commit my spirit, for thou hast redeemed me."54 the implication here is clear. it is the spirit of life in christ and in us which makes us sons of god, and it is that sonship (with its quality of divinity) which is the guarantee of our final accomplishment and entrance into the kingdom of spirit. the sign given is expressed in the words "behold, the veil of the temple was rent in twain from the top to the bottom."55 access to god was established, and the inner spiritual forces could pass out without hindrance into manifestation. this was an act of god, a stupendous recognition by the father of what his son had done. spirit and matter were now one. all separating barriers were abolished, and man and god could meet and hold intercourse. in an a

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

plan. it should be carefully noted that the successful demonstration of the dominant individual is just as much a divine success in its proper place and time as is the case with the great sons of god. one success, however, is the expression of the third aspect of divinity as it veils and hides the soul, and the other is the expression of two aspects of divinity (the second and the third) as they veil and hide the life aspect of the monad. when this is grasped, our evaluation of world achievement will undergo change, and we will see life more truly and divorced from the glamour which distorts our vision and the vision of the great personalities as well. it should also be borne in mind that individual separative success is in itself an evidence of soul activity, for every individual is a li

ugh to open wide the door? what shall i do' the answer came 'build now an ark translucent, which can reveal the light, o builder of the ark. and by that light you shall reveal the lighted way. the power to build anew, the right use of the word, and the using of the light, these will release the blessed one, deep hidden in the ark" ray three "the blessed one gathered force. he hid himself behind a veil. he rolled himself within that veil, and deeply hid his face. naught could be seen but that which veiled, and active motion. within the veil was latent thought. the thought reached forth 'behind this veil of maya i stand, a blessed one, but unrevealed. my energy is great, and through my mind i can display the glory of divinity. how can i, therefore, demonstrate this truth? what shall i do? i

ivinity. how can i, therefore, demonstrate this truth? what shall i do? i wander in illusion' the word went forth 'all is illusion, o dweller in the shadows. come forth into the light of day. display the hidden glory of the blessed one, the glory of the one and only. the glory and the truth will rapidly destroy that which has veiled the truth. the prisoner can go free. the rending of the blinding veil, the clear pronouncing of the truth, and practice right will render to the blessed one that golden thread which will provide release from all the maze of earth existence" ray four "the blessed one rushed forth to combat. he saw existence as two warring forces, and fought them both. loaded with the panoply of war, he stood midway, looking two ways. the clash of battle, the many weapons he had

d in all lines gather into one. let the soul realise the one in many, and let the word go forth in perfect understanding 'i am the worker and the work, the one that is" ray four "let the outer glory pass away and the beauty of the inner light reveal the one. let dissonance give place to harmony, and from the centre of the hidden light, let the soul speak: let the word roll forth 'beauty and glory veil me not. i stand revealed. i am" ray five "let the three forms of energy electric pass upward to the place of power. let the forces of the head and heart and all the nether aspects blend. then let the soul look out upon an- 53- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust inner world of light divine. let the word triumphant go forth 'i mastered ene

ment, an attitude and an orientation that is that of a "divine rebel" it is only rebellion that produces pain and sorrow, but this rebellion is inherent and innate in the deity of our planet himself, the "one in whom we live and move and have our being" it is, therefore, a tendency greater than the individual unit. it is only possible to express this amazing truth about the planetary life under a veil of symbology and in terms of human thought. in this there is ever a risk, for men interpret all they read and hear and experience in terms of themselves. the old commentary says "he entered into life and knew it to be death "he took a form and grieved to find it dark "he drove himself forth from the secret place and sought the place of light, and light revealed all that he sought the least "h

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

h needed and useful, which is all that you desire. the keynote of your daily work should be understanding, just as the keynote of your work with yourself on all three planes should be fearlessness, with love colouring all your life. these are the three words which express what should be the colour-tone of your life expression from now until the call comes for you to serve on the other side of the veil of life. ponder on these three words understanding, courage or fearlessness, and love for the remainder of your life of service, for "as a man thinketh, so is he" we will now change your meditation and for the future, until i again make a change, i would suggest the following: meditation work: 1. alignment with the soul and a definite conscious polarising of realisation as high in the head an

of their meaning, that obedience will increase your vibratory rate and, consequently, your magnetic influence. it will also hasten or quicken your practical output upon the physical plane and enhance your value in the work which you, as a member of the new group of world servers, are seeking to do. let me phrase them for you without comment: 1. see your outlines clear and let no haze of any kind veil the sharpness of their contours. 2. let both aspects of the truth emerge within your consciousness the good, the bad, the true, the false, the real and the illusion. face both, for both are facts the one in time and space and the other in eternity. 3. live on the mountain top and walk there with your brothers. thus keep the vision clear above the fogs of earth. 4. fear not to speak the truth

line of least resistance for the majority. but such is not the way for you. look not either to revelation or the imparted illusory comfort of those who hover on the dividing line between the seen and the unseen. that way is not the way for you. you are not a distressed and bereaved- 357- discipleship in the new age- volume i copyright 1998 lucis trust disciple looking anxiously at the separating veil and hoping for some sign to come through which will convince you that all is well. such, i reiterate, is not the way for you. reach up to the heights of the soul and, having sought and found that pinnacle of peace and that altitude of joy whereon your soul immovably stands, then look into the world of living men a threefold world in which all men, incarnate and discarnate are found. find ther

and the etheric bodies been too loosely combined, tending, therefore, to a devitalised condition; the integration between your mental body and your emotional or astral body has also been very poor. lately, you have changed that condition and your mind and your astral body are now integrated. reflect on what this means, my brother. it means that no longer will your astral body (which walks in the veil of illusion) be the dominant and deciding factor in your experience as has hitherto been the case but that your mind nature will come increasingly into control and become the transmitter of illumination as you hold steadily upon your way. you have to make the realisation of an hour, the habit of a lifetime. as you know, nothing matters but the soul. nothing counts in the long run but service

our will end. my brother, this one factor lets in more glamour into a disciple's life and into your life than you can realise. consequently, you frequently fail to see people as they really are, for you see them through the illusion induced by criticism of them. that which is voiced in words becomes a thoughtform, attached to its invoking agent and then the person is never seen except through the veil of this glamour. consequently again, the weaknesses which are looked for are found and the real self is hidden from your eyes. you can check the accuracy of the above statement in a couple- 395- discipleship in the new age- volume i copyright 1998 lucis trust of days by a careful noting of the theme of all your conversations in the circle of your daily life. are you discussing reality or a te

ALICE A BAILEY13 PROBLEMS OF HUMANITY

d the treatment of the jews down the ages is one of the blackest chapters in human history. for it there is no excuse or condonation, and right thinking people everywhere are aware of this and are eagerly demanding that these persecutions end. the spiritual forces of the world and the spiritual leaders of humanity (both those working on the outer plane and those guiding from the inner side of the veil) are seeking a solution. the solution, however, will be found only when the jews themselves seek to find the way out and cease their present policy of demanding that the gentiles and christians make all the concessions, find the solution of the problem alone, and, unaided by the jews, bring the evil situation to an end. the jews voice loudly and constantly their demand for redress and help; t

ncrete minded are of no avail. men are moving out from under doctrinal authority into direct, personal and spiritual experience; they are coming under the direct authority which contact with christ and his disciples, the masters, ever confers. christ in every man, the guarantee of our eventual spiritual attainment; christ as the living example of that attainment, who has entered for us within the veil, leaving us an example that we should follow his steps; christ who ever lives and who has stayed with us for two thousand years, watching over his people, inspiring his working disciples, the masters of the wisdom, those "just men, made perfect (as the bible calls them; christ demonstrating for us the possibility of this unfolding, living, spiritual consciousness (which has been given the som

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

tupendous recognitions. the great apostolic succession of the knowers of god is poised today for renewed activity a succession of those who have lived on earth, accepted the fact of god transcendent, discovered the reality of god immanent, portrayed in their own lives the divine characteristics of the christ life and (because they lived on earth as he did and does) have "entered for us within the veil, leaving us an example that we too should follow his steps" and theirs. we too belong eventually in that great succession. the buddha himself is standing behind the christ in humble recognition of the divine task which he is on the verge of consummating, and because of the imminence of that spiritual accomplishment. not only are all those who are functioning consciously in the kingdom of god

the kingdom of god and feeding the hungry, both physically and spiritually. he made the life of every day a divine sphere of spiritual livingness, thus emphasising the teaching of the buddha, through desiring nothing for the separated self. thus the christ taught, loved, and lived, carrying forward the great continuity of revelation and of hierarchical teaching; then he entered for us within the veil, leaving us an example that we should follow his steps (1 pet. ii.21) follow him in his belief in divinity, in his service and in ability to penetrate into that area of consciousness and that field of activity which we call the true church of christ, the spiritual (at present invisible) hierarchy of our planet, the true kingdom of god. the veil that hides that real church from us is now in pr

will again be recognised those landmarks which masonry has so earnestly preserved and which have been hitherto securely embalmed in the masonic rituals, waiting the day of restoration and of resurrection. these ancient mysteries were originally given to humanity by the hierarchy and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man's origin and destiny, picturing to him, in rite and ritual, the long, long path which he must tread, back into the light. they provide also (when rightly interpreted and correctly represented) the teaching which humanity needs in order to pass from darkness to light, from the unreal to the real and from death to immortality. any true mason who understands, even if only to a

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

and complex it will nevertheless be more rapid and more accurately defined in the mind of the magician. all, therefore, that is conducive to human sensitivity and to increased awareness is the work of the white magician; all that tends to produce better forms through which the living principle of deity can express itself is the work of the white magician; all that serves to thin or tear away the veil between the worlds wherein those who have no physical bodies live and move and work and the worlds of outer form is the work of the white magician. of all this type of work there is always much, but never more so than at this time owing to the coming into manifestation of this ray of the magician (black and white, the seventh ray. hence the rapid growth of the sense of omnipresence and the re

uld not be long before revelation would come. the trance condition is undesirable, separates the medium from his soul and definitely relegates him to the realm of the negative, of the uncontrolled and of material forces. this development, however, the forces of materiality will prevent if possible because the moment there is positive intelligent understanding of the world on the other side of the veil, there is no fear of death and then the major aspect of their power and their hold on humanity will disappear. if you have followed intelligently what i have said, two points will emerge with clarity in your minds in relation to the initial and immediate activity of these two rays the sixth and the seventh. first, that entire groups of people are increasingly susceptible to their influence an

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

rs not alone. there is no rush, no hurry. and yet there is no time to lose. each pilgrim, knowing this, presses his footsteps forward, and finds himself surrounded by- 31- glamour: a world problem copyright 1998 lucis trust his fellowmen. some move ahead; he follows after. some move behind; he sets the pace. he travels not alone. iv. three things the pilgrim must avoid. the wearing of a hood, the veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon

odiment becomes possible. thus illusion is produced. v. distortion now sets in. this is brought about by various causes. these might be enumerated as follows: 1. the ray type of the ego colours the man's interpretation of the idea. it colours the emerging thoughtform. symbolically speaking, the pure light is changed into coloured light. the idea is then "clothed with colour, and thereby the first veil descends" 2. the point in evolution which the man has reached has also its effect, plus the quality of the integration existing between the three aspects of the personality, and the alignment established between soul-mind-brain. this, being necessarily imperfect, produces indefiniteness of outline and consequently of the final form. therefore we have: a. imperfect integration of the personali

my words with care in an effort to arrest your attention. illusion is dispelled, rejected, and thrust away through the conscious use of the intuition. the initiate insulates himself from the world of illusion and of illusory forms and from the attractive urges of a personality nature and thereby through the medium of isolation comes into touch with the reality in all forms, hidden hitherto by the veil of illusion. this is one of the paradoxes of the path. insulation and isolation of the right kind lead to the right relationships and the correct contacts with the real. they produce eventual identification with reality, through insulation of oneself against the unreal. it is this idea which lies behind the teaching given in the last book in the yoga sutras of patanjali. these have often been

ancient desire, in the one case glamorous, deceptive and false and in the other, high spiritual longing for that- 84- glamour: a world problem copyright 1998 lucis trust which is real and true. it should be here remembered that astral desire, wrong and selfish emotion and astral reactions to the facts of daily life, are not natural to the soul and constitute eventually a condition which serves to veil successfully the true nature of the spiritual man. 3. a relation must then be established between the soul and the astral plane, via the astral body of the disciple. this astral body must be regarded by him as his response apparatus to the world of sensation and as the only instrument whereby his soul can contact that level of expression temporary and non-lasting as it may be. the disciple mu

pel glamour. it might be stated that this process of bringing light into dark places falls naturally into three stages: 1. the stage wherein the beginner and the aspirant endeavour to eradicate glamour out of their own life by the use of the light of the mind. the light of knowledge is a major dispelling agent in the earlier phases of the task and effectively eliminates the various glamours which veil the truth from the aspirant. 2. the stage wherein the aspirant and disciple work with the light of the soul. this is the light of wisdom which is the interpreted result of long experience, and this streams forth, blending with the light of knowledge- 114- glamour: a world problem copyright 1998 lucis trust 3. the stage wherein the disciple and the initiate work with the light of the intuition

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

for me to elaborate this theme. the true disciple is ever aware of the possibility of error, of the intervention of psychic intrusions and distortions; he knows well that true and effective interpretation of the imparted impression is dependent largely upon the purity of the receiving channel and upon the freedom of his nature from all aspects of the lower psychism a point oft forgotten. a thick veil of concrete thoughtforms can also distort the true interpretation, as can astral intervention; the teaching upon the path and the spiritual impression can be interfered with by glamour from the astral plane or by separative and concrete ideas emanating from mental levels. in this case it can be truly said that "the mind is the slayer of the real" there is a deep occult significance to the wor

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

are, esoterically, the influences of the solar centres. the forces, emanating from the solar centres, play upon the planetary centres. this is hidden in the karma of the heavenly man. when true esoteric astrology comes into being, more anent this will be given. astrological students are today only learning the abc of this stupendous subject and are occupied with the exoteric fringes of that great veil which has been thrown wisely over planetary lore (a treatise on cosmic fire, p. 1051) the following is a list incomplete but adequate for our purposes of the major influences which find their way from far distant sources into our planetary life and produce definite effects upon individual man and humanity as a whole. 1. the constellation of the great bear. i. 2. the seven sisters of the pleia

as lifted up his water-pot and joined the ranks of those who are the water-bearers, and then the flowing of the stream of life will fill his water-pot and drain the rancid pool and cleanse its source and thus reveal the hidden way which leads unto the innermost light, hid by the final cross. then, from the cross of man, the initiate finds his way, passes the angel and leaves behind the inner torn veil, mounts the major cross and passes into day, the final day. the wheel for him stands still. the sun and stars, for him, fade out. a great light is seen and" the three crosses on mount golgotha were biblical symbols of these three astrological crosses, the common or mutable cross, the fixed cross and the cardinal cross. i would ask you to remember that though i shall trace the progress of the

proceeding anti-clockwise. both motions are in potent opposition and, symbolically speaking, produce eventually that "tearing asunder- 164- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust which always precedes initiation and illumination and which is testified to by all the mystics and initiates. this is in reality that which produces the destruction of the veil of illusion and is symbolically referred to in the new testament as "the veil of the temple was rent in twain from the top to the bottom" this constitutes the result of the dual activity of the great wheel. it precedes the dark night of the soul wherein the man stands pendant between heaven and earth and then cries "where is the one god who has forsaken me? he is nowhere to be seen and all ot

man. personality. lower unity- 172- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. virgo. the latent christ life or principle. duality. 3. pisces. the group conscious soul. the world saviour. unity. you will note how consistently the emphasis is laid upon consciousness and its progressive unfoldment, and not upon the form or the aggregate of forms which veil the conscious entity of whatever nature or grade of being. just as a treatise on cosmic fire endeavoured to give the psychological key to the secret doctrine and to interpret the underlying consciousness which the beings (considered in the secret doctrine) express, so in a treatise on the seven rays, i am carrying on the same idea and, at the same time, seeking to give the needed key to moder

y upon the way of liberation the way that brings about his own release and at the same time sweeps him into those activities which bring about the release of others. in scorpio, the man who has mastered his lessons in taurus must demonstrate that creativity which will work under the inspiration of aspiration and vision and constructively attempt to express the beauty which all forms intrinsically veil, thus bringing to all revelation of that underlying purpose which motivates all events and forms. all these aspects of basic change in purpose, interest and orientation must manifest in scorpio, thus proving the effectiveness of the evolutionary processes undergone in the great repeated transition from scorpio to taurus and from taurus to scorpio. this cycle of moves constitutes (with the gre

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

heir groups of disciples gathered together in what are technically called ashrams. implicit in this effort, therefore, lies the significance of the second advent of the christ. he will come bringing his disciples with him. the masters will again some day be present upon earth as they were millions of years ago during the infancy of mankind. then they left us for a while and disappeared behind the veil which separates the seen from the unseen. this they did in order to give man time to develop free will, to become an adult using his mind, making his own decisions, orienting himself finally towards the kingdom of god and consciously endeavoring to tread the path of return. this has taken place on such a large scale that it now appears possible that within the coming century the masters may e

ture will move forward to increased usefulness, to vital reconstruction and to greater service. i. some definitions of esotericism the words "esoteric" and "occult" signify "that which is hidden; they indicate that which lies behind the outer seeming and point to the causes which produce appearance and effects; they are concerned with the subtler world of energies and forces which all outer forms veil and hide. they deal with that which must be known before the initiate-consciousness can be developed. emphasis in the past has been upon subjective but nevertheless material forces (hidden within the human being, and frequently upon the psychic powers, such as clairvoyance and clairaudience which man shares in common with the animals. physical purity has been enormously emphasised in the old

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

ually be found to exist between the astral body, the etheric body and the physical mechanism. people who are definitely aspirants and people who are definitely mental, can profit by these full moon cycles; those who are definitely unbalanced, positively astral, and emotional, and frequently swept by uncontrolled desire, are hindered, overstimulated, and psychically upset by these same cycles. the veil of illusion is lit up at that time with a consequent result of hallucination, astral visions, psychic urges, and those misinterpretations of life, of overemphasis upon aspects of life which we call phobias, lunacy, etc. i would like to make a suggestion here, which is not possible for me to prove to you, but which the future will substantiate. the major diseases called mental, seldom have any

s line of thought-photography and electrical equipment, will come the solution. it is the thought of those on the other side, and their ability to project thoughtforms of themselves, plus the providing of adequately sensitive plates or their equivalent, which will mark a new era in so-called "spirit photography. people frequently are so preoccupied with the tangible instrument on this side of the veil that they neglect the factor of what must be contributed from the other side by those who have passed over. the work will be done from there, with the material aid which as yet has not been provided in the outer scientific field. to bring this about, collaboration of a conscious medium (not a trance medium, but someone who is consciously clairvoyant and clairaudient) will be required. there a

e done from there, with the material aid which as yet has not been provided in the outer scientific field. to bring this about, collaboration of a conscious medium (not a trance medium, but someone who is consciously clairvoyant and clairaudient) will be required. there are many such growing up among the children of today, and the next generation after them will provide still more. the separating veil will disappear through the testimony of the thousands of those who can see phenomena and hear sounds which lie outside the range of the tangible. you say that the spirits state that they cannot stand electricity. what is meant is that they cannot stand electricity as it is at present applied. this is an instance of the inaccurate statements passed on by ignorant mediums or by those who on the

recollection as to the identity or the significance to him of the group of souls in bodies with which he finds himself in relationship; this loneliness only disappears gradually as he makes his own personality contacts, discovers those who are congenial to him and eventually gathers around him those whom he calls his friends. after death this is not so, for the man finds on the other side of the veil those whom the knows and who have been connected with him in physical plane life, and he is never alone as human beings understand loneliness; he is also conscious of those still in physical bodies; he can see them; he can tune in on their emotions, and also upon their thinking, for the physical brain, being nonexistent, no longer acts as a deterrent. if people but knew more, birth would be t

ction lie glamour and distress. it is the usual direction and the line of least resistance for the majority. but such is not the way for you. look not either to revelation or to the imparted illusory comfort of those who hover on the dividing line between the seen and the unseen. again, that is not the way for you. you are not a distressed and bereaved disciple looking anxiously at the separating veil and hoping for some sign to come through which will convince you that all is well. reach up to the heights of the soul, and having sought and found that pinnacle of peace and that altitude of joy whereon your soul immovably stands, then look into the world of living men a threefold world in which all men incarnate and discarnate are to be found. find there that which your soul can and will re

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

existing groups. this synthesis and corporate effort will become an annual endeavour as time goes on, and will take place regularly each wesak festival. of the original twenty-four members of the new (reorganised) seed group only eighteen now remain working on the physical plane. two of them have passed into what we in tibet call "the clear cold light; they have gone over to the other side of the veil but are still actively cooperating with the group, and receiving the same instructions from me. i can, however, approach them more directly, as the limitations imposed by the physical brain no longer exist. p.d.w, though the latest to pass over, was held by the handicap of the astral body for an exceedingly brief time; he is now focussed and working in connection with my ashram, upon the ment

ndertaking an occult experiment for the hierarchy, hold together. when i say this, i refer not only to the few of you who are now active (and perhaps patting yourselves on the back for your steadfastness, but also to the inactive members, to those likewise who of their own freewill dropped out, those whom perforce i myself had to drop, and those also who are functioning upon the other side of the veil. i have asked a.a.b. to send each of you a complete list of all who were in the earlier groups as well as those who were or are in the reorganised group. the names will be sent to you without comment and without addresses. i would ask you on one day each month the day of the full moon to sit down and mention each of these names of your co-disciples in the light, sending out light and love to

rmula which is older than the stanzas of dzyan: 1. god is. the lord for aye stands firm. being exists alone. naught else is. 2. time is. being descends to manifest. creation is. time then and form agree. being and time do not agree. 3. unity is. the one between comes forth and knows both time and god. but time destroys that middle one and only being is. 4. space is. time and space reverberate and veil the one who stands behind. pure being is unknown and unafraid, untouched, for aye unchanged. 5. god is. time, space, the middle one (with form and process) go, and yet for aye remain. pure reason then suffices. 6. being cries forth and says (untranslatable. death crumbles all. existence disappears, yet all- 197- discipleship in the new age- volume ii copyright 1998 lucis trust for aye remains

field of experience and of expression; they then become the ground for further expansion. every revelation has to be mastered from four angles: 1. the mental, occult, spiritual, hierarchical and triadal facts it embodies. every revelation has its own format, for all our planes so steadily being revealed are the subplanes of the cosmic physical plane. 2. the meaning which the facts and the format veil and hide and for which the one who is being enlightened must search. 3. the effect which the revelation is intended to make in the daily life and service and the ashramic relationships of the disciple or initiate. 4. the germ, seed thought, key form and invocative potency of that which has been revealed. every revelation has its place in a great series of revelations and enlightenments; the d

1925. it became possible for the hierarchy itself to regard the necessity for reorientation and the imminence of the revelation of the first secret the secret of initiation. note well what i say here. humanity had reached a stage where it could do the "abstracting" itself, and could eventually and by sheer force of the spiritual will wrest the secrets from the custody of the guardians behind the veil. this presented the hierarchy with another problem. how could this be permitted with safety so that, in its avidity for pure truth, humanity could be simultaneously trusted? revelation brings responsibility, and ofttimes danger. men, as individuals, can grasp certain of these truths of initiation and use them for themselves with impunity, but their revelation to the unready might involve seri

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

rld war marked a climax in the history of mankind, and its subjective effect was far more potent than has hitherto been grasped. through the power of prolonged sound, carried forward as a great experiment on the battlefields all over the world during a period of four years (1914-1918, and through the intense emotional strain of the entire planetary populace, the web of etheric matter (called the "veil of the temple) which separates the physical and astral planes was rent or torn asunder, and the amazing process of unifying the two worlds of physical plane living and of astral plane experience was begun and is now slowly going on. it will be obvious, therefore, that this must bring about vast changes and alterations in the human consciousness. whilst it will usher in the age of understandin

h caution and to progress slowly. therefore, they are soon in danger and difficulty; their natures are oft so impure or so selfish that the new powers which are beginning to make their presence felt, and so opening up new avenues of awareness and contact, are subordinated to purely selfish ends and prostituted to mundane objectives. the glimpses vouchsafed to the man of that which lies behind the veil are misinterpreted and the information gained is misused and distorted by wrong motives. but whether a person is unintentionally a victim of force or brings himself in touch with it deliberately, he pays the price of his ignorance or temerity in the physical body, even though his soul may "go marching on" it is of no use at this time to close one's eyes to the immediate problem or to endeavou

eachers, groups or organisations. much blame can indeed be placed here and there, but it is the part of wisdom to face facts and to realise the cause of that which is everywhere transpiring and which can be stated as follows. the cause of the growth of the lower psychism and of the increasing sensitivity of humanity at this time is the sudden inflow of a new form of astral energy through the rent veil which has, until a short while ago, safeguarded the many. add to this the inadequacy of the mass of human vehicles to meet the newly imposed strain and some idea of the problem can be grasped. let it not be forgotten, however, that there is another side to the picture. the inflow of this energy has brought many hundreds of people into a new and deeper spiritual realisation; it has opened a do

ness is centred entirely below the diaphragm and whose solar plexus is indeed their brain (as it is the brain of the animal) are forced to act as mediums to satisfy the love of sensation or desire for comfort of their almost equally unintelligent fellowmen. at the same time, there are mediums of a very much higher order whose lives are offered in service to advanced souls on the other side of the veil and who give themselves so that their fellowmen may learn of them; thus, on both sides of the veil of separation, are souls aided and given opportunity to hear or serve. but these, too, would profit by a more intelligent training and by a more accurate understanding of the technique of their work and the organisation of their bodies. they would then be better channels and more dependable inte

the fifth kingdom, and it is this latent, yet actively present, factor which leads unerringly and inevitably to the organisation interior and subjective of the seed groups, to their radiatory activity, and to the magnetic pull they evidence when duly organised. thus they produce fusion and blending. i am here putting new ideals and possibilities into as simple language as possible; i seek not to veil and obscure their simplicity and truth by many explanatory paragraphs. what i have here said must be read with the eye of vision and the understanding of the heart. disciples must have these two faculties as part of their usable equipment. have you got them, or are you trying to cultivate and unfold them, my brothers? another of the aspects of this group work is that its influence is pervasiv

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

. the manifestation of the solar angel. the appearing of the son of god, the ego or the soul within. the full expression of buddhi, as it utilises manas. this emergence into manifestation is brought about through what is understood by the following terms: the refining of the bodies which form the casket or sheath hiding the reality. the process of 'unveiling' so that one by one those bodies which veil the self are brought to a point where they are simply transparencies, permitting the full shining forth of the divine nature. an expansion of consciousness, which is brought about through the ability of the self to identify with its real nature as the onlooker, and no longer regarding itself as the organ of perception. iii. a re-alignment of the lower sheaths so that the contact with the real

and which eventually relates and reorients that will to the will of god. these three energies are faintly symbolised for us in the life of christ when overshadowing the master jesus, two thousand years ago. the purificatory aspect of the monadic force is indicated at the baptism episode; secondly, the destroyer aspect can be seen expressing itself at the time of the crucifixion, when it rent the veil of the temple from the top to the bottom. the episode which indicates the energy of organisation and the relation of the spiritual will of the christ to the purpose and the will of the father appears when he said, in the garden of gethsemane "not my will but thine be done" this final episode is closely related to the consciously expressed will of the christ child when he realised in the templ

t is the circle or field of maya. his activity must therefore be carried forward from the very heart of the mystery of these forces; this he can do because he is in a position to know the type of energy with which he has to contend, to understand the nature of the forces with which he can and must manipulate the "mayavic energies" and thus to dominate the etheric planes he is also aware where one veil ends and another begins, and from what level he can successfully bring the swirling and living energies into conformity with the divine pattern. it should also be noted here that the energies projected by the initiate into the world of maya are directed by him from the various centres in his own body and from the central point of energy in- 118- a treatise on the seven rays- volume v: the ray

disciples and initiates have been able so to work. today, hundreds and thousands of disciples are working, and thus learning to use the ancient rules for work within the veils of maya. let me here give you some of these rules or formulas as they are to be found in the masters' book of rules and as i can translate them. some are untranslatable: 1. focus the force at the jewel's point and find the veil that it can touch. 2. carry the force from point to point and then project. 3. look for the energy in form behind the veil attacked. a rent within the veil exists. find it and see. 4. a path lies through the veils, giving access to the several courts. walk on that path, wielding destruction and clearing out the refuse in the court. the court of the money changers is the last. 5. meet the desc

ll consciously function upon the etheric plane, the work of the esoteric groups, under the direction of the new group of world servers, is needed. they will have the capacity to recognise the distinction between the various veils. this is the next needed development. the groups must focus the energy at the very centre of the group being; the group must carry the force from point to point and from veil to veil; the group must project the destroying energy and become unitedly aware of what each veil hides; the group must perform the activities (seven in all) of purification; the group must meet, accept and distribute the descending spiritual energy which will finally consummate the work done. the group through the use of that descending current will drive the forces of evil back on to the as

ALICE BAILEY THE LABOURS OF HERCULES

d dramatic stories have been held constantly before the eyes of men down the ages. in the twelve labors of hercules, that path of discipleship is depicted, and his experiences preparatory to the great concluding cycle of initiation meet with a ready response from every aspiring man. in the life and work of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the

gnificantly apparent. in the passage of the sun through the twelve signs of the zodiac, we can see the marvellous organization of the plan, the focusing of the energies and the growth of the tendency towards divinity. now, at last, in the twentieth century, objective and subjective have become so closely blended and merged that it is almost impossible to say where one begins and another ends. the veil that hides the concealed deity is wearing thin, and the work of those who have achieved knowledge, the program of the christ and of his church, the plans of the hidden band of world workers, the rishis and the occult hierarchy of our planet, is now focused upon leading humanity on to the path of discipleship, and training many of the more advanced so that they can become the knowers and initi

lower psychism that he has to wrestle, and these seem, in the early stages, inevitably to attract the interest of aspirants. any teacher who has worked with those who are seeking the way knows the glamor under which they can so easily fall. according to the temperament of the aspirant so will be the glamor. some get sidetracked by spiritualistic phenomena. in the endeavor to penetrate within the veil, they become engrossed with the lower side of spiritualism and pass much time in the seance room studying over and over again the same old phenomena of materialization, spirit communication and manifestations. i make here no reference to the truly scientific investigations of those who go deeply into this research, and who are equipped so to do. i refer to the ignorant participation in- 45- t

ANALYSIS OF THE 5 6 INITIATION

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

APOCRYPHON OF JOHN

ught a part of his power out of him. and he made another creature, in the form of a woman, according to the likeness of the epinoia which had appeared to him. and he brought the part which he had taken from the power of the man into the female creature, and not as moses said 'his rib-bone "and he (adam) saw the woman beside him. and in that moment the luminous epinoia appeared, and she lifted the veil which lay over his mind. and he became sober from the drunkenness of darkness. and he recognized his counter-image, and he said 'this is indeed bone of my bones and flesh of my flesh' therefore the man will leave his father and his mother, and he will cleave to his wife, and they will both be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lines u

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

duction may be regarded as beyond dispute, and it was the case especially with masonic templar revivals. their thesis was his thesis varied. for example, according to the rite of the strict observance the proscribed order was carried by its marshal, pierre d'aumont, who escaped with a few other knights to the isles of scotland, disguised as operative masons. they remained there and under the same veil the templars continued to exist in secret from generation to generation under the shadow of the mythical mount heredom of kilwinning. to whatever date the old dreams ascribe it, when emblematic freemasonry emerged it was- ex hypothesi-a product of the union between knights templar and ancient scottish masonry. such is the story told. the strict observance was founded by baron von hund in germ

BASIL VALENTINE TWELVE KEYS

ours from generation to generation. if you are wise, my son, you will find the interpretation of my parable. if you do not understand it, ascribe the blame not to me, but to your own ignorance. i may not express myself more explicitly; indeed, i have revealed the matter in a more plain and straightforward manner than any of my predecessors. 1 have concealed nothing; and if you will but remove the veil of ignorance from your eyes, you will behold that which many have sought and few found. twelve keys of basil valentine 70 of 95 twelfth key if an athlete know not the use of his sword, he might as well be without it; and if another warrior that is skilled in the use of that weapon come against him, the first is like to fare badly. for he that has knowledge and experience on his side, must car

BEHOLDERS OF NIGHT

ary and capable mind, which is beheld by the sethian psyche, or kingdom of shadows. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itself is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself

BLAVATSKY H P ANTHROPOGENESIS

(vide "the zodiac and its antiquity. we are the more justified in ignoring it, as the learned german professor himself tells us in the introduction to his work (history of sanskrit literature) that "in addition to the natural obstacles which impede investigation (in india, there still prevails a dense mist of prejudices and preconceived opinions hovering over the land, and enfolding it as with a veil" caught in that veil, it is no wonder that dr. weber should himself have been led into involuntary errors. let us hope that he knows better now. now whether asuramaya is to be considered a modern myth, a personage who flourished in the day of the macedonian greeks, or as that which he is claimed to be by the occultists, in any case his calculations agree entirely with those of the secret reco

e pass to the mosaic allegories and symbolism, we shall find a still more striking corroboration of the same tenet under another form. unable to trace in genesis the "egg-born" we shall still find there unmistakably the androgynes, and the first three races of the secret doctrine hidden under most ingenious symbology in the first four chapters of genesis- the divine hermaphrodite. an impenetrable veil of secrecy was thrown over the occult and religious mysteries taught, after the submersion of the last remnant of the atlantean race, some 12,000 years ago, lest they should be shared by the unworthy, and so desecrated. of these sciences several have now become exoteric- such as astronomy, for instance, in its purely mathematical and physical aspect. hence their dogmas and tenets, being all s

meaning has become perverted. nevertheless, one finds the hermaphrodite in the scriptures and traditions of almost every nation; and why such unanimous agreement if the statement is only a fiction? it is this secrecy which led the fifth race to the establishment, or rather the re-establishment of the religious mysteries, in which ancient truths might be taught to the coming generations under the veil of allegory and symbolism. behold the imperishable witness to the evolution of the human races from the divine, and especially from the androgynous race- the egyptian sphinx, that riddle of the ages! divine wisdom incarnating on earth, and forced to taste of the bitter fruit of personal experience of pain and suffering, generated under the shade of the tree of the knowledge of good and evil

pment of the functional activities of the embryo, our knowledge is almost a blank. we know scarcely anything about the various steps by which the primary fundamental qualities of the protoplasm of the ovum are differentiated into the complex phenomena which we have attempted in[[vol. 2, page] 132 the secret doctrine. this book to explain" the students of trin. coll. cantab. will now kindly draw a veil before the statue of hygeia and bandage the eyes of the busts of galen and hippocrates, lest they look reproachfully at their degenerate descendants. one further fact we must note. sir m. foster is discreetly silent about the case of the ruptured umbilical cord cited by his great french confrere. this is a very curious statement as explained in the commentaries. to make it clear: the first ra

ching, we are not so sure that some of them, orthodox conservatives, may not raise objections to the modes of procreation attributed to their pitar devatas. we shall be called upon to produce the works from which we quote, while they will be invited by us to read their own puranas a little more carefully and with an eye to the esoteric meaning. and then, we repeat again, they will find, under the veil of more or less transparent allegories, every statement made herein corroborated by their own works. one or two instances have already been given as regards the appearance of the second race, which is called the "sweat-born" this allegory is regarded as a fairy-tale, and yet it conceals a psycho-physiological phenomenon, and one of the greatest mysteries of nature. but in view of the chronolo

BLAVATSKY H P COSMOGENESIS

put forward as a revelation; nor does the author claim the position of a revealer of mystic lore, now made public for the first time in the world's history. for what is contained in this work is to be found scattered throughout thousands of volumes embodying the scriptures of the great asiatic and early european religions, hidden under glyph and symbol, and hitherto left unnoticed because of this veil. what is now attempted is to gather the oldest tenets together and to make of them one harmonious and unbroken whole. the sole advantage which the writer has over her predecessors, is that she need not resort to personal speculations and theories. for this work is a partial statement of what she herself has been taught by more advanced students, supplemented, in a few details only, by the res

t's work, had ceased to be esoteric from the moment they were made public; nor did it contain the religion of buddha, but simply a few tenets from a hitherto hidden teaching which are now supplemented by many more, enlarged and explained in the present volumes. but even the latter, though giving out many fundamental tenets from the secret doctrine of the east, raise but a small corner of the dark veil. for no one, not even the greatest living adept, would be permitted to, or could- even if he would- give out promiscuously, to a mocking, unbelieving world, that which has been so effectually concealed from it for long aeons and ages "esoteric buddhism" was an excellent work with a very unfortunate[[vol. 1, page] xviii introductory. title, though it meant no more than does the title of this w

vii, hardly a dozen of pages, yet professor max muller finds that "the text is unintelligible without commentaries, so that mr. julien had to consult more than sixty commentators for the purpose of his translation" the earliest going back as far as the year 163 b.c, not earlier, as we see. during the four centuries and a half that preceded this earliest of the commentators there was ample time to veil the true lao-tse doctrine from all but his initiated priests. the japanese, among whom are now to be found the most learned of the priests and followers of lao-tse, simply laugh at the blunders and hypotheses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that

g one or more of those grand verities- actualities visible only to the eye of the real sage and seer- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the mysteries and by personal transmission- they revealed these truths to the masses. thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a pantheon in mythical disguise. therefore is confucius, a very ancient[[vol. 1, page] xxxvii introductory. legislator in historical chronology, though a very modern sage in the world's history, shown by dr. legge- who calls him "emphatically a transmitter, not a maker- as sayin

om- at any rate for the christian kabalists and students. the teachings were, at least, partially known to several of the fathers of the church. it is maintained, on purely historical grounds, that origen, synesius, and even clemens alexandrinus, had been themselves initiated into the mysteries before adding to the neo-platonism of the alexandrian school, that of the gnostics, under the christian veil. more than this, some of the doctrines of the secret schools- though by no means all- were preserved in the vatican, and have since become part and parcel of the mysteries, in the shape of disfigured additions made to the original christian programme by the latin church. such is the now materialised dogma of the immaculate conception. this accounts for the great persecutions set on foot by th

BLUE EQUINOX

p, only the desert leagues encompass it; waterless wastes, a wilderness of wit, embattled cold, imagination.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator

ory, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let

hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! liber lxv 81 52. o t

lord adonai! 48. also i heard the voice of adonai the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her the equinox 96 mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an hum

the one thing essential is that no alien element should intrude. and this is of most particular pertinence to the aspirant in that primary and mundane aspect of his work wherein he establisheth himself in the method through his natural affections. the equinox 112 for know, that all things are masks or symbols of the one truth, and nature serveth alway to point out the higher perfection under the veil of the lower perfection. so then all the art and craft of human love shall serve you as an hieroglyphic: for it is written that that which is above is like that which is below: and that which is below is like that which is above. therefore also doth it behoove you to take well heed lest in any manner you fail in this business of purity. for though each act is to be complete on its own plane

BOOK OF BLACK SERPENT

king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the concealers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed gola

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

t. roller skates are more effective (faster) than walking, but require a smoother surface and more effort; etc. traveling: the act of spiritual advancement. tree: the life principle; psychic growth and development; success. tunnel: hiding; being afraid. turning: changing or developing. see left or right. turning in a circle represents lack of progress. twins: ego and alter ego. umbrella: shelter. veil: insecurity. volcano: sexual energy; emotions. wall: frustration; inability. watch: see clock. water: spirituality; emotion. wedding: culmination of plans; happiness; success. witch: supernatural ability; wisdom. woman: the anima. her age represents maturity or lack of it. wreath: self-pity. remembering dreams the obvious first step in dream interpretation is to remember them. if you have dif

CASE PAUL F THE BOOK OF TOKENS

in thy heart. for this is the word creative, which calleth all things into being. here is a mystery, for the letter heh concealeth the word, and the word is as truly a vision as it is a voice. with me there is no difference between speech and sight. in very truth, i utter myself by seeing. unto the uninstructed the coming forth of the creative word is as a mist and a vapor. for existence is as a veil of concealment which hideth my true nature from their eyes. hidden and imperceptible is the essence of my being which sages call "concealed with all concealments [54] heh 7 by day, when thy senses busy themselves with their appropriate objects, if thou seest me at all, shall i be unto thee even as to thy forefathers, naught but a pillar of cloud, vague and uncertain, going before thee. but at

e circle of creation described. 4 i am the fluid darkness, which is the ink wherewith i inscribe myself upon the scroll of manifestation. verily this writing of the book of being telleth no new thing. they understand aright who say with solomon that beneath the sun is nothing new. of whatsoever is, thou mayest say with truth" i t was" hence is the vision of the prophet which seemeth to pierce the veil between what is and what is yet to come, in truth a recollection of that which seemeth to belong to the past. my hand holdeth the whole circle of being and for me time is not [100] yod 5 i am the link between chesed and tiphareth, combining the waters of substance with the air of life. i measure and bound the ruach which hath its place in the path of mediating influence, because i am the inte

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

oy i done had dis yere feelin f but i jes didn f obey. quench not the spirit, saith de lord" throwing down his plow abraham left the field, never to return to it again as a laborer.[23] many supernatural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significant in the conjuring tradition. being born with a caul, the amniotic veil covering the face of the newly delivered infant, was interpreted as evidence that one was gifted with enhanced insight into the invisible realm. another wellknown belief held that the seventh child of a seventh son or daughter would enjoy an auspicious spiritual lineage "if you are a double-sighted person and can see ghosts, if you happen to have been born on christmas day, or are a seventh s

identified with the unusual attributes that were normally reserved for supernatural practitioners. henry lewis, a former slave living in beaumont, texas, acknowledged the healing abilities of his companion, ada, noting that the unusual signs accompanying her birth were special portents "she got a gif" he insisted "she know kinds of herb am good for medicine for different ailments. she born with a veil over the face and am wise to dem things" a practitioner's ability to heal was often associated with his or her spiritual power.[14] many healers were believed to possess supernatural insight and knowledge "they say root-doctors have power over spirits, who will tell them who does the conjuring" declared braziel robinson, a slave in nineteenth-century columbia county, georgia "they ginerally u

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

ad a great arch like a porch, wherein in a circle stood three glorious royal thrones, yet the middlemost was somewhat higher than the rest. now in each throne sat two persons. in the first sat a very ancient king with a grey beard, yet his consort was extraordinarily fair and young. in the third throne sat a black king of middle age, and by him a dainty old matron, not crowned, but covered with a veil. but in the middle sat the two young persons, and though they had likewise wreaths of laurel upon their heads, yet over them hung a large and costly crown. now although they were not at this time so fair as i had before imagined to myself, yet so it was to be. behind them on a round form sat for the most part ancient men, yet none of them had any sword or other weapon about him, at which i wo

CONCERNING THE CEREMONY OF THE CONSECRATING THE VAULT

energy united in unison through the qabalistic cross. let us be aware always that no banishings can be done in the vault. in addition, no invoking pentagrams or hexagrams can be made directly inside the chamber of the vault. thus, the altar must be re-charged outside the confines of the vault. next, four knocks are given with the words vibrated tkrp. this spells the word paroketh. paroketh is the veil of the vault of tiphareth and the hidden tabernacle. here, we begin to see our ancient light with our more ancient fraters and sorors as well as our rosicrucian link. the third adept is asked "what does the mystic name of our founder signify" he replies "the rose and cross of christ" this connects us to a strong christian symbol. let us, however, remember that one does not need to be christia

CULTUS SABBATI

t of long-standing custom and as part of a sorcerous intent to willfully re-orientate culturally accumulated 'belief' to magical purposes. the positive and negative aspects of this arcanum are dealt with in azoetia (xoanon: 1992, 2002) under the name 'the iconostasis of blasphemy' and readers are directed there for more detailed understanding of this matter. one must be wise to discern the use of veil upon veil: the use of demonological terms should not be misconstrued as advocacy for vulgar 'satanism 'black magic' or such like; neither should our positive use of judaeo-christian terms imply religious adherence in any conventional sense. the sabbatic craft uses sorcerous teachings of a specialised gnostic character, an outer part of which combines a coded use of both luciferic and christo

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

nge- are changing- as we take it back again. i name names because we need to know who is behind the manipulation if we are going to expose what is happening. this exposure will also give those people the opportunity to face their actions and to see that the desire for control and domination of others is an expression of their own deep inner imbalances and dislike of themselves. the lifting of the veil of secrecy will speed the moment when the days of such domination and manipulation are over. but the elite clique which controls the world, the global elite as i call them, are our creation. it is no good hurling hatred and condemnation in their direction for the ills of the world. yes, as you will see, the same grouping manipulated the two world wars and all the negative events of global sig

ely discouraged from thinking constructively and questioningiy, and once an individual has accepted the numb acquiescence so encouraged, an insidiously vicious circle has successfully been promoted. another rather convenient result of such a situation is that people who don't think constructively and questioningiy don't even realise it. michael timothy, the anti-intellectual ethic 1 chapter 1 the veil of tears e have all, at some time, looked at the world around us and asked the same questions. why does life have to be such a struggle? why do we know so little about who we are and the purpose of our lives? why is there so much conflict and suffering in a world of such beauty and such riches? in search of the answers to these and so many other questions, i'm going to ask you to suspend your

books because, like everything, this process can produce inspired understanding or a load of utter claptrap. it depends on the competence of the channel and the level of the wavelength to which they are connecting. as someone once said of contact with those no longer on this earth "death is no cure for ignorance. if you connect with wavelengths close to this one, you can be seriously misled. the veil of tears 5 bringers of the dawn claims to be the words of a consciousness communicating from the star system we know as the pleiades. i know if you are new to this, it all sounds so fantastic and hard to accept. but all i can do- all any of us can do- is to say what we believe and feel. i believe that this star system called the pleiades, or at least the more evolved groups from there, are pa

least the possibility- i would say probability- that extraterrestrials are at the heart of human history and the events that have shaped that history. there are so many themes which link the ancient texts with descriptions of ufo sightings and extraterrestrials of today. ufo investigators tracked down the alleged author of a report known as the memorandum. bill english was a former captain in the veil of tears 7 intelligence with the green berets in vietnam involved in the retrieval of a b-52 bomber forced down in the jungle by a ufo. he claims to have spent three months in a psychiatric unit after the experience, before being assigned to an raf listening post in england by us army intelligence. in his office there, he says, he found a sealed diplomatic pouch waiting for him which containe

by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously curtailed. the veil of tears 9 the takeover of the earth by the extraterrestrial expressions of this luciferic consciousness took the form, i feel, of creating a vibratory prison. we are multidimensional beings, working across many frequencies and dimensions at the same time. i know these can be strange concepts to those hearing them cold, but our real potential and our perceived potential are light years apart

DAVID ICKE CHILDREN OF THE MATRIX

as men among men. crept they into the councils, taking form that were like unto men. slaying by their arts the chiefs of the kingdoms, taking their form and ruling o'er man. only by magic could they be discovered, only by sound could their faces be seen. sought they from the kingdom of shadows, to destroy man and rule in his place "but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men "yet, beware, the serpent still liveth in a place that is open, at times, to the world. unseen they walk among thee in places where the rites have been said

run or administer the anunnaki agenda, although the most powerfully reptilian are those who dictate from behind the scenes "sought they from the kingdom of shadows [lower fourth dimension, to destroy man, and rule in his place. exactly. snake and sound "only by magic could they be discovered, only by sound could their faces be seen..but, know ye, the masters were mighty in magic, able to lift the veil from the face of the serpent, able to send him back to his place. came they to man and taught him the secret, the word that only a man can pronounce; swift then they lifted the veil from the serpent and cast him forth from place among men" i have learned from a number of sources that the key to lifting this "veil from the face of the serpent" is a sound frequency that disrobes the illusion of

ons of the bible stories also believe that jesus existed in some form and they seek to construct their own thesis by re-interpreting the texts. they can read massive implications and revelations in the most innocuous word or phrase. now the latest spin on "jesus" is that his bloodline was continued through his children conceived with mary magdalene and became the "true" royal bloodline. yawn. the veil only lifts when you realise that most of the bible is pure invention. the symbolic made literal. no matter how you seek to interpret the words, it will almost always end up as bollocks because you are trying to literally interpret texts that were bollocks to start with. only when we have a blank sheet of paper in our minds, free from this intellectual and spiritual pollution, can we possibly

body of "jesus" and drinking his blood as red wine. we might expect, therefore, that the christian church would be a front for satanism and its blood and sacrifice rituals. that, it turns out, is precisely what it is. today the religions of the world remain a major tool of the illuminati agenda. they maintain the climate of unquestioning, unthinking, ignorance, and their pseudomorality provides a veil of hypocrisy, behind which the most sickening abuse of children can be hidden. some of the most famous church "leaders" and evangelists on the planet are illuminati operatives who use religion to manipulate and brain-wash their followers while engaging in satanic rituals that beggar belief. that is not to say everyone is involved in these horrors, of course not. most of the advocates of these

n and much of its new age mirror is a cesspit of lies, corruption, hypocrisy, and iniquity. by that i don't mean everyone who goes to church, follows "spiritual" satanism and "christian" conmen 333 a faith, or operates within new age circles. hundreds of millions of genuine people are involved in the old religions and the new age. i mean those who control these illuminati fronts and use them as a veil for the very behaviour and abuse they claim to oppose. but they say there is one born every minute and, with religion, it must be every ten seconds. these guys can only manipulate religion so effortlessly because there seems to be an endless supply of people desperate to give their minds away. when the baileys began to expose sai baba, a couple of his devotees phoned to say that they knew tha

DAVID ICKE THE BIGGEST SECRET

the levites, moses was givenhis laws and commandments by god on top of a mountain. again and again we see thesymbol of mountains. one reason for this is that the top of a mountain is closer to theirsymbol of god- the sun. mount sion means sun mountain. the sun rising over theeastern mountains is still a major brotherhood symbol today. the story of the israelitesand jews is largely a fantasy- the veil behind which the truth has been hidden. no-onehas been had more comprehensively over these thousands of years than the peoplewho have considered themselves jewish. they have been terrorised, used andmanipulated in the most merciless and grotesque fashion by their hierarchy to advancean agenda which the jewish people in general have not even begun to identify. there isno greater example of thi

the romans and all thegentile nations surrounding judea.35 the writer, philo, who lived at the alleged time ofjesus, said in his treatise on the contemplative life, that when the therapeutae prayedto god, they turned to the sun and they studied in order to discover the hidden (coded)meaning of sacred books. he wrote that they also meditated on the secrets of naturecontained in the books under the veil of allegory.36 that is precisely the way the bible iswritten. today this secret language is used in the logos, coats of arms and flags, ofcompanies, countries and other brotherhood-controlled organisations.interconnected with the essenes and a theme which links both the old and newtestaments is the secret society called the nazarites or nazarenes. old testamentcharacters such as moses and sam

nowing it. with that which themonsieur has left we could feed rennes for a hundred years and there would still beenough left over. one day i will tell you a secret which will make of you a rich man -very,very rich.35but she never did. rennes-le-chateau is a place of so many secrets and in so manyways encapsulates the hall of mirrors that has kept the truth from the people for solong. however, the veil is lifting and the truth is emerging. the complication in thestory of rennes-le-chateau, and the brotherhood in general, is the feuding that goes onbetween competing factions operating beneath the same over all leadership. it meansfigure 21: the composite symbol of the malevolentforce, baphomet153that people who you know are involved are undermined or murdered by others youknow are involved

ion, so we can see it, address it and heal it.much of the new age is in denial of this collective cesspit because it doesnt want toface its own personal cesspit. it would rather sit around a candle and kid itself it isenlightened while, in fact, it is an emotional wreck with a crystal in its hand. theinformation in this book is part of the healing of planet earth and the humanconsciousness as the veil lifts on all that has remained hidden and denied.hey, this is a wonderful time were living through here. we are tuning to the cosmicdance, the wind of change, the rhythm of reconnection with all that is, has been, or everwill be. you have come to make a difference, for yourself and for the world. you havethe opportunity to do that now, now, now. crasp it and lets end this nonsense. a fewcan o

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

y (q.v) to differentiate real magick from what a trickster does on stage with hats, handkerchiefs and rabbits. to some practitioners, the "k" also stands for "kteis, a latin word indicating sex magick (q.v) to those who practice that form of magick. some definitions of magic(k) by famous magi -paul f. case "the art of determining the forms and shapes which shall be taken in the outer world by the veil of reality -jollivet-castellot "magic is by no means, as most outsiders imagine, the negation of science. quite the contrary, magic is science, but science with syntheses, almost integral science, its horizons being the absolute, the infinite in unity..in truth magic is the knowledge of the action and combination of the forces of the universe, the study of their conduct, their involution, the

sis of the experimental method (q.v) in science, and is dependent upon cause and effect. negation: erasing from your consciousness something you have been concentrating on. the third step in meditation. negative existence, three veils of: description of the ultimate unknowable deity, beginning with ain, or no-thing understandable, then the ain soph (q.v, or the quality of limitlessness. the third veil is the ain soph aur, or limitless light. nemyss: a simple ritual headgear of egyptian origin used by members of the hermetic order of the golden dawn [g.d (q.v, consisting of little more than a piece of folded cloth. neo-paganism: modern day pagans (q.v "those of the earth" who are attempting to reconstruct an ancient non-christian religion from the original source material of a particular my

ransformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coercion, sewage, elimination, hidden forces, inner psyche. portal adeptus: in the order of the astral star [o.a.s (q.v, a portal adeptus is a sub-grade of adeptus minor (q.v) within the membership of the order, and correlates to the crossing of the veil. the primary principle of this grade is based on working on a specific occult discipline, and achieving some level of recognized competency. furthermore the portal adeptus grade is used as a time for serious reflection on what it means to be an adept. positive affirmations: the use of phrases, repeated over and over (as a mantra (q.v) as a means of influencing your subconscious in order to ca

q.v) chokoma (q.v. keywords include: change, individuality, intellectually, inspired, insight, originality, intuition, inventor, genius, disruptive, abrupt, unexpected, freedom, non-conformist, extremism, antiestablishment, revolutionary, unconventional, eccentric, detached, humanitarian, magnetism, electricity, astrology, scientist, experiment, sudden, discovery, unique, individual, surprise- v- veil of unknowing: a term used by don tyson to indicate the boundary between manifest being and the unknowable source called the unmanifest (q.v) or the ain soph (q.v. venus: the second planet of the terran solar system. in astrology (q.v, the planet named after the roman goddess who served as the goddess of beauty. attributed as being the ruler of the zodiac (q.v) signs taurus (q.v) and libra (q

DION FORTUNE CEREMONIAL MAGIC UNVEILED

h (14th) century by the rebbe and kabbalist moses de leon *finis- the encceremonial magic unveiled by dion fortune this article first appeared in the occult gazette in january i933 and has not been available for a wider audience since. it is of particular relevance in revealing d.f's considered opinion about the golden dawn as well as aleister crowley. if i read the signs of the times aright, the veil of the temple of the mysteries is being drawn back at the present moment. there are phases in the spiritual life of mankind just as there are weather cycles extending over periods of years, and the tide which began to move 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 whi

ormula which is messed about by all and sundry will not long retain its value for anybody. but on second thoughts i am inclined to acquit him. it is this formula which is given to the student immediately on initiation, long before he is taught any practical working, in order that he may be in a position to protect himself in case of astral trouble. if mr. regardie is justified in drawing back the veil at all, then he is, undoubtedly, justified in providing the necessary protection against anything untoward that may come through that veil. the lesser pentagram is of the nature of a fire extinguisher, and it is very necessary to have some such device handy, when one adventures into such highly charged levels of the unseen as are contacted by the methods he describes. now what is going to be

DION FORTUNE MYSTICAL QABALA

ine nor grasp the absolute. some others try to use a negation for their foundation, declaring that the absolute is, and must ever be, unknowable. the qabalists do neither of these things. mystical qabala page 22 they content themselves with saying that the absolute is unknown to the state of consciousness which is normal to human beings. 3. for the purposes of their system, therefore, they draw a veil at a certain point in manifestation, not because there is nothing there, but because the mind, as such, must stop there, when the human mind has been brought to its highest stage of development, and consciousness can detach itself and, as it were, stand upon its own shoulders, we may be abie to penetrate the veils of negative existence, as they are called. but for all practical purposes we ca

and the nature of the cosmos if we are content to accept the veils as philosophical conventions, and realise that they correspond to human limitations, not to cosmic conditions. the origin of things is inexplicable in terms of our philosophy. however far we push our inquiries back into origins in the world of manifestation, we find a preceding existence. it is only when we are content to draw the veil of negative existence across the path which leads back to beginnings that we get a background against which a first cause becomes visible. and this first cause is not a rootless origin, but a first appearance on the plane of manifestation. thus far and no farther can the mind go back; but we must always remember that different minds go back different distances, and that for some the veil is d

e mind go back; but we must always remember that different minds go back different distances, and that for some the veil is drawn in one place, and for others in another. the ignorant man goes no further than the concept of god as an old man with a long white beard who sat on a golden throne and gave orders for creation. the scientist will go back a little further before he is compelled to draw a veil called the ether; and the philosopher will go back yet further before he draws a veil called the absolute; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he sym

t; they are the masks of transcendent realities. if we think of the states of negative existence in terms of anything that we know, we shall err, for whatever else they may be, they cannot be that, being unmanifest. the expression "veils" therefore, teaches us to use these ideas as counters, of no value in themselves, but useful to us in our calculations. this is the true use of all symbols; they veil that which they represent until we can reduce them to terms we can comprehend; nevertheless they enable us to use in our calculations ideas which would otherwise be unthinkable. mystical qabala page 24 and as the essence of the tree lies in the fact that it causes its symbols to elucidate one another by means of their relative positions, these veils serve as the scaffolding of thought, enabli

ich would otherwise be unthinkable. mystical qabala page 24 and as the essence of the tree lies in the fact that it causes its symbols to elucidate one another by means of their relative positions, these veils serve as the scaffolding of thought, enabling us to take our bearings in regions as yet uncharted. such veils, or nonconcrete symbols, are, however, of no value to us unless one side of the veil abuts upon known country. the veils, in fact, while they conceal that which they represent, enable us to see clearly that to which they form a background. this is their function, and the only reason they are referred to. it is only by reason of our infirmities that we need to have these unresolvable symbols presented to us, and the mind disciplined in esoteric philosophy soon learns to work w

DION FORTUNE PSYCHIC SELF DEFENSE

knowledge is a way to the loftiest mystical experiences and a means of lifting the burden of human suffering. not every student of this knowledge necessarily abuses it; there are many, nay, the great majority, who hold it selflessly in trust for mankind, using it to heal and bless and redeem that which is lost. it may well be asked, if this knowledge can be so disastrously abused, why should its veil ever be lifted? what answer is made to this question is a matter of temperament. some will maintain that knowledge of whatever kind cannot be without its value. other may say we had better let sleeping dogs lie. the trouble is, however, that sleeping dogs have an unfortunate knack of waking up spontaneously. so much occult knowledge is abroad in the world, so much of the kind of things descri

ained minds, or special aptitudes, who can enter into this invisible world as a diver descends to the ocean-bed. there are also times when, as happens to a land when the sea-dykes break, the invisible forces flow in upon us and swamp our lives. normally this does not occur. we are protected by our very incapacity to perceive these invisible forces. there are four conditions, however, in which the veil may be rent and we may meet the unseen. we may find ourselves in a place where these forces are concentrated. we may meet people who are handling these forces. we may ourselves go out to meet the unseen, led by our interest in it, and get out of our depth before we know where we are; or we may fall victim to certain pathological conditions which rend the veil. the threshold of the unseen is a

got a one-way intelligence, and it is not well that they should be senior partners in any alliance with human beings. the whole question of elemental contacts, an exceedingly fascinating one, is too extensive and intricate to be entered upon in these pages. it has been necessary to refer to it, however, for certain cases of psychic difficulty may be due to inexpert operations on both sides of the veil. these elementals, or nature spirits, are quite different to the controls with whom spiritualistic circles come into touch. the spiritualistic movement is highly organised on the inner planes, and promiscuous controlling is not permitted. controls have, in fact, to "sit" for development in just the same way that mediums do, and there is invariably some experienced entity within call who can c

and i was reduced to a tin mug and a tooth-glass, for i saw it was useless to get any more china until things had settled down. then i went away for my summer holiday and found myself on the summit of a high and isolated hill on a day of bright sun and high wind. i was very conscious of the nearness of the elemental kingdoms. the air seemed full of silver sparkles, which is always a sign that the veil is thin. there was no one present save some friends who were sympathetic. i faced into the wind and raised my arms in invocation. suddenly we saw below us a figure bursting through hedges and leaping ditches and running wildly towards it. we presently recognised it as another of our friends, and when he joined us he told us that he had felt the sudden rush of power while in the valley and on

aders, begin to drift on to the left-hand path. perfectly innocent people enter it when it is in process of drifting but not yet avowedly black, and may find themselves in waters that are unpleasantly dirty, even if not actually dangerous. the esoteric dangers will be studied in detail in the next chapter, but we may very well consider in this place the exoteric dangers which may occur behind the veil of the temple, for human nature is much the same wherever we meet it, and shows little originality in choosing its road to the pit. it might be thought that in such a book as this there were no need to touch upon these matters, but if this book is to serve the purpose for which it is intended, it is necessary to do so for three reasons; firstly, because the greater proportion of the students

DONALDTYSON NOMICON

us mind. in forgotten backwaters of the world where degenerate and twisted tribes practice evil rituals, or among groups of decadent black magicians, the old ones cause dim memories of their former power and glory to stir. they form a bond with those who abandon their humanity and worship them, as the precursors of the human race did millions of years ago. certain locations on the earth where the veil between dimensions is thin, such as the frozen plateau of leng in antarctica, or irem, the arabian desert city of pillars, or the drowned r'lyeh, are particularly favorable for making this unholy contact. hints of their existence, and of how they may be contacted, are sometimes recorded in obscure occult texts such as the necronomicon. this is why the book is supposed to be so powerful, and s

ELLIS LOW TWELVE 1907

it will be recalled that he said he was born in the city where i first sat in a lodge with him, that a sister had only recently died, and that his father had lived therefor a good many years. an investigation, covering many months, failed to discover any traces of his relatives. that in one respect he told the truth i am convinced, but he deemed it best to hide his identity under an impenetrable veil by using a fictitious name for himself. at any rate, he is entitled to my grateful remembrance, and such he shall always have. i need not pursue the subsequent history of that last campaign against geronimo. no man who has not passed through a similar experience can comprehend the sufferings of those terrifying four months. the trail of the apaches crossed and recrossed again and again, and l

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

ing of the cock, and the periods at which it was heard. ammianus marcellinus (fourth century c.e) describes the ritual that accompanied this act rather differently. the sorcerers commenced by placing a basin made of different metals on the ground and drawing around it at equal distances the letters of the alphabet. then whoever possessed the deepest occult knowledge, advanced, enveloped in a long veil, holding in his hand branches of vervain, and emitting dreadful cries, accompanied by hideous convulsions. he would stop before the magic basin, and become rigid and motionless. he struck on a letter alchindus encyclopedia of occultism& parapsychology. 5th ed. 26 several times with the branch in his hand, and then upon another, until he had selected sufficient letters to form a heroic verse

ted out, a curious feature of these visions is that the dying only claim to see deceased persons, whereas, if his thoughts alone would be concerned in it, he might be expected to see living persons as frequently as deceased ones. again, even people who have been skeptical of survival all their lives sometimes have given evidence of such visions. the effect on those who witness such rending of the veil is very dramatic. a dr. wilson of new york who was present at the death of the well-known american tenor, james moore, wrote: then something which i shall never forget to my dying day happened, something which is utterly indescribable. while he appeared perfectly rational and as sane as any man i have ever seen, the only way that i can express it is that he was transported into another world

n person he had known. presumably as an elderly clergyman, pursuing secret researches in occultism and alchemy, ayton was fearful of being discovered by his church superiors. he also had obsessive fears about being under threat of occult attack from jesuits, whom he designated the black brethren. yeats apparently regarded ayton with friendly but amused skepticism. in his book the trembling of the veil (1922, yeats wrote: this old man took me aside that he might say. i hope you never invoke spirits.that is a very dangerous thing to do. i am told that even the planetary spirits turn upon us in the end. i said, have you ever seen an apparition? o, yes, once, he said. i have my alchemical laboratory in a cellar under my house where the bishop cannot see it. one day i was walking up and down th

anu; the seven storm demons, including the dragon and serpent, were of ea s brood. the following description of ea s older monstrous form occurs in one of the magical incantations translated by r. c. thompson: the head is the head of a serpent, from his nostrils mucus trickles, the mouth is beslavered with water; the ears are those of a basilisk, his horns are twisted into three curls, he wears a veil in his head-band, the body is a sun-fish full of stars, the base of his feet are claws, the sole of his foot has no heel; his name is sassu-wunnu, a sea monster, a form of ea. ea was the great magician of the gods; his sway over the forces of nature was secured by the performance of magical rites, and his services were obtained by humankind, who performed requisite ceremonies and repeated app

ces for initiation took place at midnight. the writer louis figuier and the marquis de luchet gave striking accounts of what occurred during the female initiations. figuier observed: on entering the first apartment the ladies were obliged to disrobe and assume a white garment, with a girdle of various colors. they were divided into six groups, distinguished by the tint of their cinctures. a large veil was also provided, and they were caused to enter a temple lighted from the roof, and furnished with thirty-six arm-chairs covered with black satin. lorenza clothed in white, was seated on a species of throne, supported by two tall figures, so habited that their sex could not be determined. the light was lowered by degrees till surrounding objects could scarcely be distinguished, when the gran

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

were illuminated by a high mystical ideal and those persons of doubtful occult position, like the comte de saint germain and others. magic encyclopedia of occultism& parapsychology. 5th ed. 958 at the beginning of the seventeenth century there were many great alchemists in practice who were also devoted to research on transcendental magic, which they carefully and successfully concealed under the veil of hermetic investigation. these included michael maier, robert fludd, cosmopolite, jean d espagnet, samuel norton (see thomas norton, baron de beausoleil, j. van helmont, and eirenaeus philalethes (see also alchemy. the eighteenth century was rich in occult personalities, for example, the alchemists lascaris martines de pasqually and louis claude de saint-martin, who founded the martinist sc

w intercepting the light as a solid body, and appeared fully as material as home himself; no one could have told which was the mortal body and which was the spirit. it was too dark, however to distinguish features. i could see that she had her full face turned towards us, and that either her hair was parted in the middle, and flowed down over her shoulders or that she had on what appeared to be a veil. the next systematic investigation was made by charles richet, who confides to his readers: at the villa carmen i saw a fully organised form rise from the floor. at first it was only a white, opaque spot like a handkerchief lying on the ground before the curtain, then this handkerchief quickly assumed the form of a human head level with the floor, and a few moments later it rose up in a strai

. d. ouspensky. 5 vols. london: vincent stuart, 1954, 1964, 1966. nictalopes name given to human beings who can see in the dark. they are extremely rare. for example, a dr. tentin of paris reported in 1874 the case of marie verdun, a girl of 18: although her eyes do not present any special morbid character she is forced to keep her eyelids closed during the day, and to cover her head with a thick veil. on the other hand, when the shutters of the room are hermetically fastened, she reads and writes perfectly in the deepest darkness. auguste muller, the stuttgart somnambulist, saw perfectly well and recognized all persons and objects in the greatest darkness. in view of the remarkable precision with which objects move in the darkness of the seance room, it was suggested that some mediums mig

pon the minds of mortals by ideas embodied in thoughts from their departed ancestors. in other words, some departed ancestors, whenever possible, attempt to mould the lives of those incarnated who are akin. there is a type of mortal whose mind is easily influenced by the stronger minds of the family group. the more clannish the family group, the more likely is this to be true on both sides of the veil. it is, however, not to be considered as spirit obsession in the true sense. the intervention of shock, however, or anything that could upset the nerve balance of a member of such family group, would place him in actual danger of becoming a victim of true spirit obsession. the primary obsessor, in this case, would likely be one who claimed the right by ties of blood, who had no desire to do a

ffe published the scripts in his newspaper, the weekly dispatch, owen was forced out of ministry by the church authorities. he resigned his vicarage and went on a lecture tour in america and in england, eventually settling in a pastorate of a spiritualist congregation in london. through 1920, he authored a number of books about his new faith, his most notable being the five-volume life beyond the veil. he died march 8, 1931. messages purported to emanate from the surviving ego of owen were supposedly published in a voice from heaven by frederick h. haines. the clairvoyant haines claimed the book contained messages he had received automatically from the deceased owen. sources: owen, george vale. facts and the future life. london: hutchinson& co, 1922. how spirits communicate. n.p, n.d. jesu

EVIL AND UNCLEAN SPIRITS

laybkuk kokbiel and layku) and these attach themselves unto lying and material appearances, and their form is like that of the black evil giants with loathsome serpents twined about them. unto hnyb are referred the laysarh, horasael, or layrts, satariel, the concealers and the destroyers, whose forms and appearances are as gigantic black veiled heads 9 with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. w rygdgd w rycjn wrytcjn wryrybu wryrpx wrybhlc w r yrjyc w rymylylx wrymyda wryryub wrymycn wrymy hb lam\ yadwmca j i h g f e d c b a l k twpylq seven palaces these are also called layruc, seriel, from esau, because of their hairiness. the second palace contains the evil dsj whereto are attributed the hlkcug the disturbing ones or the breakers in piec

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

as well as some others. raydia was a heart- c e n t e re d female entity, a collective consciousness with a strong affiliation with the star arct u rus. she last communicated in 1988, telling persons who we re sitting in on a channeling session, you will never see me in this form again. royal says that raydia integrated herself into an entity royal would subsequently channel, germane( behind the veil, 1998. see also: bashar; channeling; germane further reading behind the veil: a look at the phenomenon of channeling, 1998. http//www.royalpriest.com/ channel.htm. melton, j. go rdon, 1996. en c yclopedia of am e r i- can re l i g i o n s. fifth edition. de t roit, mi: ga l e re s e a rc h. renata renata channels through scott amun. on april 15, 1999, she (gender is presumed since the entity

FAUST

hy grinnest thou at me, thou hollow skull? save that thy brain, confused like mine, once sought bright day and in the sombre twilight dull, with lust for truth, went wretchedly astray? ye instruments, ye surely jeer at me, with handle, wheel and cogs and cylinder. i stood beside the gate, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little

utright! gretchen my brother! god! what words to me! valentine in this game let our lord god be! now what is done is done, alas! and as things can, so will they come to pass. with one you started secretly, and more of them there soon will be. when a dozen men have had you down, you re common then to all the town. when shame at first is given birth, she is smuggled in upon this earth, and then the veil of night is thrown around her cars and head; yes, one would gladly murder her instead. but when both proud and great she s grown, by daylight then she goes forth openly, and yet has not become more fair to see. the loathsomer her face, straightway the more she seeks the light of day. i see the time already nearing when townsfolk, honest and god-fearing, as from an infectious body shrinking, p

ows our cup of woe, and who shall save us i don t know. the ashes of a night will be all that was once rich majesty. plutus terror has enough been spread, let us now bring help instead! strike, thou hallowed staff, the ground till earth quiver and resound! fill thyself, o spacious air, with cool fragrance everywhere. hither come, around us steaming, mist and clouds with moisture teeming, come and veil the rampant flame; cloudlets, whirl ye, drizzling, purl ye, hither glide ye, softly drenching, quelling everywhere and quenching; ye, who re moist, allaying, bright ning, change to harmless summer lightning all this empty fiery game! and when spirits threat and lower, then let magic show its power! pleasure garden morning sun emperor. courtiers. faust and mephistopheles, dressed becomingly, n

crystal of the waves. but what a noise of pinions swiftly dashing, and in the pool what swishing, splashing! the maidens flee abashed, but she, the queen, with calm composure gazes on the scene. with pleasure proud and womanly she sees the swan-prince nestle fondly at her knees, importunate, yet tame. he grows more daring. but swiftly upward floats a vapour pale and covers with its closely woven veil a scene most lovely and beyond comparing. mephistopheles how many tales you can relate! small as you are, in fancies you are great. i can see naught- homunculus of course. you from the north, in ages dark and drear brought forth, in all the murk of knighthood and of papistry, how could your vision, then, be clear and free? only in gloom are you at home. looking around. bemouldered stone-work

hereby in her deep breast the queen mysteriously may hide, be that for each a secret inaccessible. on, ancient, lead! chorus. oh, how glad do we go hence, hast ning our footsteps, death in our rear, and before us again a towering stronghold s inaccessible ramparts. grant they may shelter as well as once did ilion s walls, which fell down at last through contemptible craft alone! mists spread out, veil the background and now the foreground at pleasure. how is this? how? sisters, gaze around? was not serene sunlight here? drifts of cloud are swaying aloft from eurotas sacred stream; vanished has the beautiful reed-engarlanded shore from our sight, and the swans gliding on freely, gracefully, proudly, swimming glad together, ah, i see them no more! still, though yes, still crying i hear them

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

. after the opening quotation from trismegistus on man, the great miracle, comes the main eulogy of natural magic,1 after which the speaker passes on to the mysteries of the hebrews and the secret tradition stemming from moses.2 the oration is full of secrets not fully revealed. the egyptians sculptured a sphinx on their temples to show that the mysteries of their religion must be guarded under a veil of silence.3 the cabala of the hebrews contains mysteries handed on under a seal of silence.4 sometimes he comes near to revealing a secret: and if it is permissible, under the veil of enigma, to mention in public something of the most secret mysteries. we invoke raphael, the celestial doctor that he may liberate us with ethics and dialectics, like a salutary physician. in us, now restored to

receives honour. what then shall be said of him who has found a way to mount up to the sky? the nolan. has released the human spirit, and set knowledge at liberty. man's mind was suffocating in the close air of a narrow prison house whence only dimly, and, as it were, through chinks could he behold the far distant stars. his wings were clipped, so that he might not soar upwards through the cloudy veil to see what really lies beyond it and liberate himself from the foolish imaginations of those who issuing from the miry caverns of earth 1 cena, dial. i (dial, ital, p. 28. 236 giordano bruno in england: the hermetic philosophy as though they were mercuries and apollos descending from heaven have with many kinds of deceit imposed brutal follies and vices upon the world in the guise of virtues

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e 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. this hiram felt to be an outrage and an injustice; so he applied himself to prepare the means whereby the sons of cain might "rend the veil" and open the way to god for "whosoever will" to

ese various base metals would form a spiritual sublimate of knowledge incomparable in potency, valuable beyond all earthly things. being of ultimate purity it would contain no color, but resemble a "sea of glass" whoever should lave in it would find himself endowed with perpetual youth. no philosopher could compare with him in wisdom; this "white stone" knowledge would even enable him to lift the veil of invisibility and meet the superhuman hierarchs, who work in the world with a potency undreamt of by the masses. masonic traditions tell us that hiram's preparations were so perfect that success would have been assured, had not treachery triumphed. but the incompetent craftsmen whom hiram had been unable to initiate into the higher degrees, conspired to pour water into the vessel cast to re

FULLER J F C SECRET WISDOM OF THE QABALAH

; so the doctrine shows herself only to the elect, but also not even to these always in the same manner. in the beginning, deeply veiled, she only beckons to the one passing, with her hand; it simply depends [on himself] if in his understanding he perceives this gentle hint. later she approaches him somewhat nearer, and whispers to him a few words, but her countenance is still hidden in the thick veil, which his glances cannot penetrate. still later she converses with him, her countenance covered with a thinner veil. after he has accustomed himself to her society, she finally shows herself to him face to face, and entrusts him with the innermost secrets of her heart [sod].5 git is h, according to the book of proverbs,6 gthe glory of god to conceal a thing h- gloria dei est celare verbum. g

in the introduction, the uncovering of mysteries before the uninitiated is wraught with infernal dangers; for to do so wantonly is to blaspheme against the mystery of god. as eliphas levi writes: woe to those who lay bare the secret of divine generation to the impure gaze of the crowd. keep the sanctuary shut, all ye who would spare your sleeping father the mockery of the imitators of ham.9. the veil of isis is not lifted with impunity, and curiosity blasphemes faith when divine things are concerned. gblessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed

rnal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their nakedness. as the egyptian hierophants, when they discovered that the earth gravitated round the sun, hid away this knowledge because it revealed the law of attraction and repulsion (the law of creation, so now did man and woman veil the knowledge of the conjunction of the vau and the heh (which is but a reflection of the union of the od and the heh) by means of aprons, tha:t is by turning this knowledge into a mystery no sooner were the mysteries hidden than the eternal opposites, the man and the woman, heard the voice of tetragrammaton gwalking in the garden h. it is the primal light, shin, formulated by the mystic unio

which is the letter od, and at the corners of whose triangular base stand the letters heh, vau, heh, and in whose centre, unseen from outside, is the letter shin. this letter, as we have already explained, symbolizes among other things the crucifixion of christ- christ between the aggressive and passive thieves. as christ expires, his secret wisdom of the qabalah page 60 soul is liberated and the veil of the temple (the pyramid) is rent in the midst. the three flames, or odin, of the letter shin represent the od, aur, and ob, the active, equilibrating, and passive forces of life. a trinity in unity. the messianic act, or great work, consists in freeing the hidden shin from the elemental pyramid in which it is imprisoned. then the four elements vanish and the splendour of the shekinah enwra

cond chapter of genesis. 17 in it we read and jacob [the vau] rose up that night, and took his two wives [the two hehs, also the pillars of the temple- yakhin and boaz] and his eleven sons [the conjunction of the five and six pointed stars, the microcosm and macrocosm; also the van and heh final, which symbolize purification through the balancing of opposites] and passed over the ford jabbok [the veil of the abyss which separates the seven lower sephiroth from the three supernal ones. and jacob was left alone [in meditation, being cut off from the lower emanations] and there wrestled a man [the od] with him until the breaking of the day [the vision of the shin. and he [the man- od] said, let me go, for the day breaketh [the od fearing that if the sun rose, namely the shin, his identity as

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

ed spirit. in the representations of montfaucon appears the goddess isis sitting on the lotus. her head, upon which is a globe, is surrounded by a radiant circle which evidently represents the sun. on the reverse side is ieu, the word "which is the usual way of the ecclesiastical authors reading the hebrew word jehovah" referring to this from montfaucon, godfrey higgins observes "here isis, whose veil no mortal shall ever draw aside, the celestial virgin of the sphere, is seated on the self-generating sacred lotus and is called ieu or jove"[32] she has also the mystic number 608 which stands for the deity. her breasts show plainly that it is a female representation, although connected with the figure appears the male emblem to indicate that within her are contained both elements, or that t

ity in egypt was the virgin neit or neith, the athene of the greeks and the minerva of the romans. her name signifies "i came from myself" this deity represents not only creative power, but abstract intelligence, wisdom or light. her temple at sais was the largest in egypt. it was open at the top and bore the following inscription "i am all that was and is and is to be; no mortal has lifted up my veil, and the fruit which i brought forth was the sun" she was called also muth, the universal mother. kings were especially honored in the title "son of neith" to express the idea that the female energy in the deity comprehended not alone the power to bring forth, but that it involved all the natural powers, attributes, and possibilities of human nature, it was portrayed by a pure virgin who was

is conflict over the precedence of one or the other of the sex-principles contained in the deity. although there are no records of these wars in extant history, accounts of them are still preserved in the traditions and religious monuments of oriental countries. in egypt, in india, and to a greater or less extent in other eastern countries, these physiological contests have been disguised under a veil of allegory, the true significance of which it is no longer difficult to understand. with the light which more recent investigation has thrown upon the subject of the separation of the original sex-elements contained in the deity, the significance of the following legend in the servarasa is at once apparent. when parvati (devi) was united in marriage to mahadeva (siva, the divine pair had onc

e early emblems which prefigure the primitive elements in the god-idea, hargrave jennings observes "in the conveyance of certain ideas to those who contemplate it, the pyramid boasts of prouder significance, and impresses with a hint of still more impenetrable mystery. we seem to gather dim supernatural ideas of the mighty mother of nature. that almost two-sexed entity, without a name--she of the veil which is never to be lifted, perhaps not even by the angels, for their knowledge is limited. in short, this tremendous abstraction, cybele, ideae, mater, isiac controller of the zodiacs, whatever she may be, has her representative in the half-buried sphinx even to our own day, watching the stars although nearly swallowed up in the engulphing sands"[58 [58] phallicism, p. 25. from the time whe

the lack of such appreciation which stimulated the lower nature of man and encouraged every form of sensuality and superstition. in other words, it was the subjection of the natural female instincts and the deification of brute passion during the later ages of human history which have degraded religion and corrupted human nature. although at the present time it is quite impossible for scholars to veil the fact that the god-idea was originally worshipped as female, still, most modern writers who deal with this subject seem unable to understand the state of human society which must have existed when the instincts, qualities, and characters peculiar to the female constitution were worshipped as divine. so corrupt has human nature become through over-stimulation and indulgence of the lower pro

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

fall grades are covenanted(a)to remember that if they seek first the kingdom of god and his justice, all other things shall be added unto them which are needful for the soul's progress and its attainment of the divine term;(b)to seek the knowledge ofdivinethingsand conscious unionwithgod, so far as it may be possible in that sphereoflife in which it has pleased god to call them;(c)to maintain the veil of secrecy (d) to live in peacewithone another;(e)to help eachotherin spiritual things, as they would wish to be helped themselves (j)-toavoid all interferencewiththe official religion professed by their co-heirs in the fellowship and to discourage itwhenattempted in theirowncase,(g)to endeavour before all things to realize in theirownhearts those high intimationswhichare contained in the sym

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

of that most divine experiment on which thou art set: to wit, the word, the sign, and the way. guard well that secret knowledge, remembering the four oathsofthy initiation: to dare, to will, to learn, and to conceal. but as to this book, have no fear lest the profane and those unlearned in philosophie discover aught therein, since, even as the ark within the temple, all truth here dwells behind a veil; which veil the priests of the hidden wisdom alone may pass.'6theheroine discovers, too, the value of sounds and calls 'constance was now impelled to chant, in a loud tone and with a grave intense and crescent determination, the strange oldheb255rew spell.thewords drew fromher-sheknew not for whatreason-along and rhythmic cry; a wailing music, with curious ululative prolongationsofthe vowel s

entworth little, a student of the mysteries, assisted by fratresdrw.r.woodman, captain f. g. irwin and dr kenneth mackenzie. this society which has branches in england, scotland and the u.s. perpetu255 ates the formofrosicrucian initiation, which was conferred a hundred years ago in england and which is mentioned by godfrey higgins, in his famous work'theanacalypsis, or an attempt to withdraw the veil of the saitic isis. frater little was a student of the works of levi and was also an eminent freemason and the rosicrucian society as revised by him, was made by intention and permission essentially masonic,appendixb!o3thus severing all connection with the many eminent adepts who have not been craftsmen. history narrates to us the splendid mental achievementsofbasil valentine, artephius, nich

GILBERT THE MAGICAL MASON

living in a christian country, and professing a nominal christianity of gnostic type, yet essen255 tially abandof studentsoforiental lore and eastern magical arts, professing and practising kabalah divination and the knowledgeoftheultra-natural planes of being. as such theyhadto encountertherampanthostilityofthe orthodoxyoftheir time, and hence needed to shroud them255 selvesunderan impenetrable veil of seclusion; they only appeared in public singly, and without anymarkof their character; and lastly, when abroad they devoted themselves first to charity and healing,andthen to the acquisition of more extended knowledge by observation and experiment. i am now to point out certain resemblances, possibly entirely superficial, which seemtome to exist betweenthenarrativeofchristian rosenkreuz an

ndway of initiation.they are well worthy of study.thesocietas rosicruciana in scotia, as well as the societas rosicruciana in the u.s.a. were branches from the same rosicrucian source and sprang from a rejuvenation by frater robert wentworth little of that lapsed rosicrucian college in england, which is mentioned by godfrey higgins in his notable workthe anacatypsis,or 'an attempt to withdraw the veil of the saitic isis, which was published in 1836; he remarks that he did not join the old english college there referred to. about fifty years earlier a certain eminent jew named falk, or dr falcon, lived in london (a reference to whom will be found in theencyclopaediaoffreemasonryby kenneth mac255 kenzie) and was of high repute as a teacher of the kabalah and of other studies of a rosicrucian

plough of the field of the unknown may raise up a host of the powers of evil, of dwellers on the threshold, of elementals, of elementaries, who are the shells or astral shadows set free at corporeal death, for the shells of the wicked have evil purposes that have not yet been accomp255 lished. all these powers do at times endanger and threaten the mind, and eye, and ear- which begin to pierce the veil of illusion, which we call the material universe. we have had pupils who have exclaimed in moments of weariness- to what purpose is all the knowledge you insist of our learning, before proceeding to occultpractice?to what indeed but to render practicesafe?fools rush in, where stu255 dents fear to tread.temptnot unknown and unseen powers, learn of us of their existence, dwelling, qualities, po

ut a definite legend, or set of legends, it insists on the acceptance of these events as positive truth, wholly apart from any evidence from common history. nay, even in spite of it. these events must be grasped by the perfect mason as masonic truth, and not believed only,butpersonally acted. could such an unusual, not to say unnatural,thereligion of freemasonrylisclaim on a man be made simply to veil a moral precept? could such a state of mind and body be made peremptory simple to paint a beautiful allegory?ourmysteries are positively guarded by signs, tokens, and words, so stringently accorded and so carefully preserved, that the profane are clearly convinced that even the most apparently reliableexposesof them arebutmake-believes.ifthese secret modes of recognizance shroudedbuta scheme

with prayers, thanks255 givings and constant meditation, upon seven stages (1)theattainment of complete personal humility typified by christ washing the apostles' feet (2) meditation upon the scourging and sufferings of christ (3) the crown of thorns, gaining a contempt for having been humiliated (4) the crucifixion, the offering of oneself as a sacrifice (5) the mystical death and rending of the veil of matter (6) contemplation upon the burial and the resurrection of the christ (7) production of the vision of the ascension to heaven. these steps to christian exaltation are seen represented in catholic shrines in the pictures of the stations of the cross.therosicrucian mode of attaining supra-normal powers was, i have learned, by the mental faculties, by meditation, concentration and by fo

GILBERT THE SORCERER AND HIS APPRENTICE

of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the conceal255 ers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. these are also called seriel from esau, because of their hairiness. the second palace containeth chesed, unto which are attributed the gagh shekelah, the disturbing ones, and their symbolic forms are those of black, cat-headed giants. they are also called aziel, chazariel and agniel. the third palace containeth geburah whereunto are attributed golaheb

ised holding a wand (in some packs, a cup, the other pointing downwards. he wears a cap of maintenance like that of the kings, whose wide brim forms a sort of aureole round his head. his body and arms form the shape of the hebrew letter aleph, to which this card corresponds. he symboliseswill. 2. the high prestess, or female pope.a woman crowned with a high mitre or tiara (her head encircled by a veil, a stole (or a solar cross) upon her breast, and the book of science open in her hand. she representsscience, wisdom,orknowledge.3.the empress.a winged and crowned woman seated upon a throne, having in one hand a sceptre bearing a globe surmounted by a cross, while she rests the other upon a shield with an eagle blazoned therein on whose breast is the cross. she is the symbol ofaction,the res

agrammaton; the twenty and two letters are the twenty andtwo**atus or mansions of thoth. the twenty-two letters are divided into three mothers, seven doubles and twelve simples; three elements, seven planets, twelve signs. so is it also with the twenty-two atus. therein are the elements, therein are the planets, therein are the signs; for the book of thoth is the universe, and the universe is the veil of god. learn then, 0 practicus, to know the universe, learn also to know thyself, seek in the manifest for the divine one, and when thou hast found him, veil thine eyesinadoration. behold the true*the four honoursineach suit**this word atusisthen the derivation of the french words atous or atouts- trumps. it is pure egyptian, the plural of aat, a mansion; aatu, mansions.on the tarot trumps81

workin-:thatlife. and what do we know of the memories or fancies of.'early infancy, before the knowledge of the conditions ofthe'earth life have fairly dawned on the infant mind? may not wordsworth's fancy of 'trailing clouds of glory' have some real substantialtruthbehind it? and the golden dreamsofchildhood,thechild's love of fairy tales, and ready belief in all the beauties behind the outward veil of things, be in fact .a. memory of the prenatal state, a perceptionofa deepertruththan our grosser senses of mature life can reach to! nay! may: not the child possibly be giving help and counsel to its former comrades, in a way we cannot comprehend, and the child cannot explain tous,and which pass from its memory as it gradually adapts itself to the conditions of incarnate life?[reprinted fr

al lamb in the time of moses, the ram symbol of zeus, the ram of phryxos helle, and the ram of many another mythology of the same date. this is also the meaning of the horned moses. many people have asked, and some have asked in vain, unless from an occultist, what the horns of moses mean? it is easy to say that we are told there was a glory on his face when he came down from the mount, so that a veil had to be placed on his face. that may be one reason, but that would be pictorially represented by a halo or by a veil to moses. now we very seldom see a picture of a veiled moses, but we do frequently see a picture of a horned moses;.and the reason is simply because moses was the earth leader at the time when the ram was the supreme glyph in the heavens, and the symbol of the ram was transfe

GNOSTIC HANDBOOK

pagan to so-called christian sources. but it is perhaps desirable to state unequivocally that the teachings here, however, fragmentary and incomplete belong neither to the hindu's, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. the secret doctrine, madame blavaskty. behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspir

literature she is described by many names the all mothers, mother of the living, shining mother and the holy spirit. sophia is seen as the counterpart of the logos and cannot work without. it is hence suggested in esoteric gnostic literature that it was the combined power of jesus and mary madgadene who transmitted the mysteries, not jesus alone. the sophia tradition has survived hidden under the veil of christian piety, it is still found in the cult of the virgin mary and is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to thin

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

, the treasury of light from which we have become alienated. but it is perhaps desirable to state unequivocally that the teachings here, however fragmentary and incomplete, belong neither to the hindus, the zoroastrian, the chaldean, nor the egyptian religion, nor to buddhism, islam, judaism or christianity exclusively. the secret doctrine is the essence of all these. madame blavaskty. behind the veil of the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the deal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspired p

ence. while it is seen as feminine, it has characteristics not of passiveness but of strength and force. it is martial in tone. the sixth centre is tiphareth. it is known as beauty or mediating intelligence. it has characteristics of harmony and equilibrium. it forms the point of the triangle of chesed, geburah and itself. between tiphareth and netzach and hod is another abyss known as the lesser veil or paroketh. this forms the dividing line between the mind (and the astral worlds) and the higher dimensions of consciousness. the lower pyramid is formed of netzach, hod, yesod and malkuth. their characteristics are: netzach. victory, occult intelligence. emotion or generation. hod. glory, perfect intelligence. mind or psyche. yesod. foundation, clear intelligence. astral. malkuth. kingdom

n intelligence and spirit to each planet; a positive and negative force. the barriers that exist within the tree of life are of vital importance. while in our gnostic theurgy page 94 discussions of the alpha event we examined the great chasm, there are actually two breeches in the emanation scheme. there is the great chasm or abyss between the supernals and the lower seven centres, and the lesser veil or paroketh which divides the lower tree from the higher spiritual dimensions. the supernals form the treasury of light in the world of atziluth, while below everything is a mixture of static and dialectic, aeons and archons. in briah and the upper reaches of yetzirah the forces are fixed, in the lower reaches of yetzirah (the astral) there is the strongest dialectic presence. the chasm or ab

him. sons of the gods. yesod. cherubim. strong ones. malkuth. ishim. sons of fire. assiah: the lower world the world of matter is where things become solid, they manifest. attributions in this world can vary greatly, traditionally, there are the planets. but we have more than simply their physical manifestation. while assiah is matter it also cross-over into the lower reaches of the astral as the veil or paroketh is not as strong as the abyss. accordingly, each planet has a related angel, intelligence and spirit, in some sense the angel is from yetzirah while the intelligence and spirit is attributed to assiah. gnostic theurgy page 98 the earth is composed of four directions and elements, each with attributions of archangels, angels, ruler, queen and elementals (fig 25) the kabbalists also

e archons could be overcome. what jesus offered was a new way, a new path- the path of transfiguration. this new way leads through the mazes of the dialectic kingdom to the father and is the only way to immortality for israel. jesus saith unto him, i am the way, the truth, and the life: no man cometh unto the father but by me. john 14:6 at the moment that jesus died the world was transformed, the veil in the temple was torn in two. but what does this actually mean? gnostic theurgy page 199 the holy of holies, which the veil covered was where the high priest entered to commune with god in both the egyptian and israelite traditions. now this tabernacle was destroyed, jesus was both the sacrifice and the high priest and through his voluntary death he had opened a way for individuals to achiev

GOETIA LUCIFERIAN

h. you may fly forth to discover a great crimson goddess before you. she is robed in red, and her head is covered with a caul bloody with the mark of birth. her hands are pale ivory, with blackened and animal like nails, sharp and cruel. she is encircled with a great red dragon, and two other heads emerge from her red robe hag like and hissing with serpent tongues. you ask her to lift her crimson veil, which she does a skull is beneath, the eyes are of blackness. before you this skull becomes flesh and a face which is of great beauty looks at you. her eyes are still black as pitch, and she speaks to you of that which you would tell no one. she knows you more than anyone else, lover friend or family member. this goddess, being lilith called hecate, ruha-az or babalon is the goddess of flame

GOLDEN DAWN SUPREME BANISHING RITUAL OF THE PENTAGRAM

ntagrams. this is because traditionally, advanced rituals of this type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we hav

GOLDEN DAWN SUPREME INVOKING RITUAL OF THE PENTAGRAM

pentagrams. this is because traditionally, advanced rituals of is type were performed only by initiates in the grade of adeptus minor (or higher. the lvx signs are the grade signs of an adeptus minor, not necessarily the grade sign of the element of spirit. the fifth element is conferred on an initiate in the portal grade, and therefore the grade signs of spirit are the opening and closing of the veil, just as the grade sign for air is that of the theoricus. it is therefore apropriate for the portal initiate to freely substitute the portal signs for the lvx signs [rendering for the sirp, closing for the sbrp. we realize, however, that many students have already been performing these rituals with the traditional lvx signs, and may be reluctant to switch to the portal signs. therefore we hav

GOLDEN DAWN RITUALS G

hen after all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let th

ssociated with the tool. close with the qabalistic cross and prayer. when the consecration and empowerment of the implement is complete, let the adept keep his or her tool wrapped in white silk or linen. step 13 purify the temple with n and consecrate with o, exactly as in the opening of the ceremony. step 14 perform the reverse circumambulation, closing the vortex by utilizing the closing of the veil. step 15 standing west of the altar facing east, say: 12 "i now release any spirits that may have been imprisoned by this ceremony, return back to thine own abodes and habitations with the blessings of hwchy, hcwhy. step 16 perform the l.b.r.p "i now declare this temple and rite duly ended" note: if you are consecrating only one tool and not all of them at one time, you may close with the sup

GOLDEN DAWN RITUALS J

he 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 things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assuranc

n about his or her neck, and in a dark room, recite the oath with this contemplation on the ten sephiroth. 4 rtk: let us bind ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of

GOLDEN DAWN RITUALS K

of the adepti. give the signs of a neophyte, zelator, theoricus, practicus, and philosophus (done) very honored associate adept, what is the additional mystic title bestowed on a philosophus as a link with the second order. associate adept "phrath" third adept "to what does it allude" hodos "to the fourth river of eden" third adept "what is the sign" hodos "the sign of the rending asunder of the veil" third adept "what is the word" hodos "peh" third adept "resh" associate adept "kaph" third adept "tav" hodos "the whole word is paroketh, meaning the veil of the tabernacle" 5 third adept "in and by that word, i declare the portal of this vault of the adepti duly opened (makes qabalistic sign of cross "unto thee, o tetagrammaton, be ascribed malkuth, geburah, and gedulah (crossing fingers) u

raters et sorors, assist me to open the vault of the adepti (knocks) very honored hodos chamelionis, see that the portal is closed and guarded" hodos (having done so, saluting with the lvx signs "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty adeptus major, by what sign hast thou entered the portal" second adept "by the sign of the rending asunder of the veil (gives it) chief adept "associate adeptus minor, by what sign hast thou closed the portal" third adept "by the sign of the closing of the veil (gives it) second adept "peh" third adept "resh" second adept "kaph" 6 third adept "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum" chief adept "mighty adeptus major, what is the mystic number of this grade" second

ross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and as

GOLDEN DAWN RITUALS VENUSZAM16

n soul and that spirit of abundance and love and graciousness summed up in the name of netzach. to this end, i have formed and perfected a talisman bearing, the sigil of hagiel, the intelligence of nogah, and the geomantic symbols and sigils pertaining to venus. in addition this venusian bowl of desire has the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to per

ave power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath a (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence hagiel" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the

voke upon thee the power of nogah, that thou by thyself shall be a potent talisman, and shall fulfill the request within thy nature of any petition placed with this potent bowl filled with the life of nogah. step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a pot

ns because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up th

GOLDEN DAWN RITUALS Z1

es 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 the grade 6=5, the praemonstrator- dsj and the grade 7=4, the cancellarius- tra

ngs, while the sceptre of praemonstrator should be blue with a gold band. the proper seat of the chiefs is beside the hierophant. if desired, the imperator and cancellarius may be seated to the right and the praemonstrator and immediate past hierophant to his left; the cancellarius and immediate past hierophant being nearest to the hierophant on their respective sides. the chiefs stand before the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held without one of them. preferably, all three chiefs should be present. the other officers of the temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths

tetrahedra, being triangular, points east on the white pillar, while that on the black pillar points west. thus, they complete the hexagram of trapt, though separate, as is fitting in "the hall of the dual manifestation of truth" the altar, whose form is that of a double cube, is placed in the eastern part of twklm as far as the neophyte is concerned. but to the adeptus minor, its blackness will veil on the east, citrine, on the south, olive, on the north, russet, while the west side and the base will be black, while the summit is of a brilliant whiteness. the symbols upon the altar represent the forces and manifestation of the divine light, concentrated in the white triangle of the three supernals as the synthesis. wherefore, upon this sacred and sublime symbol, is the obligation of the

nt the barrier to the exterior "the gate of the declarers of judgment" is its name and its symbolic form is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lam

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

GOLDEN DAWN RITUALS Z2

word as already explained. then he does rehearse a most potent conjuration and invocation of the spirit unto visible appearance, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures and the like from that conjuration. q. the magician now elevates the covered sigil towards heaven, removes the veil entirely leaving it yet corded, crying with a loud voice, creature of, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it upon the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure thee thus unto visible appearance. then, the magician sit

ns, and currents established, without the actual intention of the spirit to harm, although if of a low nature, he would probably endeavor to do so. therefore, before the commencement of the evocation, let the operator assure himself that everything which may be necessary, be properly arranged within the circle. if it be actually necessary to interrupt the process, then let him stop at that point, veil and record the sigil if it had been unbound or uncovered, recite a license to depart or a banishing formula, and perform the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place w

lace. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud t

by virtue of the name \yhla. before all things are the chaos and the darkness, and the gates of the land of night. i am he whose name is darkness. i am the great one of the path of the shades. i am the exorcist in the midst of the exorcism. take on therefore manifestation without fear before me, for i am he in whom fear is not. thou hast known me so pass thou on. this being done, he replaces the veil. n. then pass around the circle with the talisman, halt due north, place talisman on ground, bar, purify and consecrate again with n and with o, and say, creature of talismans, thrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite w

nder irresistible this telesmata or material basis, or to render manifest this natural phenomenon of, using and reiterating all the divine, angelic, and magical names appropriate to this end, neither omitting the signs, seals, sigils, lineal figures, signatures, and the like from that conjuration. q. the magician now elevates the covered talisman or material basis towards heaven, then removes the veil entirely, yet leaving it corded, crying with a loud voice: creature of talismans or material basis, long hast thou dwelt in darkness. quit the night and seek the day. he then replaces it in the altar, holds the magical sword erect above it, the pommel immediately above the center thereof, and says, by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irre

GOLDEN DAWN RITUALS Z3

however, is intended to formulate the withdrawal of the light of the supernal triad from the altar, so that it may not be profaned by abiding without due guard. it is not that the divine light would suffer thereby, but because it might initiate an avenging current if profaned. this is what is implied by the law of moses in the prohibition about offering unconsecrated d either before or within the veil of the tabernacle. as a vibratory formula, the reverse circumambulation represents the reversal of the current and the restoration of the operator to his ordinary condition. the mystic repast then follows. it is a communion in the body of osiris. its mystic name is, the formula of the justified one, and it is sufficiently explained in the section concerning the altar. the kerux, in finishing

GOLDEN DAWN RITUALS ZAM1

t 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 primary ritual of the adept in the r.r. et. a.c. all adepti in the order perform this ritual on a regular basis. it has several positive uses. it encapsulates the aura, providing a protection against outside influences. it acts as a veil. the pentagrams do protect, but they also light up the astral plane and make entities aware of you. so the rose cross ritual is far more effective for containment. when you feel distracted, unfocused, or unbalanced, it is advisable to use the pentagram ritual to banish and the rose cross ritual to maintain peace. this ritual does not light up the astral plane, and thus, does not attract energ

GOLDEN DAWN RITUALS ZAM10

of thy archangel layqpx, the great prince of spiritual initiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters o

GOLDEN DAWN RITUALS ZAM11

of light, lest i be consumed by my own inward evil and the forces of darkness that would stand guard against my potential. send forth the strong and mighty one of the sphere of yatbc. o ye \ylara, i invoke thee by the name potent and powerful \yhla hwhy, the divine ruler of your realm. by the name of layqpx, your mighty archangel of hidden light, aid me with your power, in your office to place a veil between me and the lower and outer worlds, leaving me beyond the touch and reach of the qlippoth and their unholy poison. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber and in my sphere of sensation, i may not be influenced by anything that does not come from on high, and that i see not from the unholy lands, but only from the

GOLDEN DAWN RITUALS ZAM13

"very honored fraters and sorors, assist me to open the tomb of the adepti. associate adeptus minor, see that the portal is closed and guarded" third adept (third adept does so and salutes "merciful exempt adept, the portal of the vault is closed and guarded" chief adept "mighty exempt adept, by what sign has thou entered the portal" second adept "by the sign of the rending and asundering of the veil" chief adept "associate adeptus minor, by what sign has thou closed the portal" third adept "by the sign of the closing of the veil" second adept (vibrates "peh" third adept (vibrates "resh" second adept (vibrates "kaph" third adept (vibrates "tav" second adept "paroketh" third adept "which is the veil of the sanctum sanctorum. mighty adeptus exemptus, what is the mystic number of this grade"

ross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in open temple, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assur

chief adept "virgo, isis, mighty mother" second adept "scorpio, apophis, destroyer" third adept "sol, osiris, slain and risen" 10 all "isis, apophis, osiris, iao" chief adept "let the divine light descend" second adept "rosea rubea" third adept "et aurea crucis" chief adept "post centum viginti annos patebo (all leave the vault and return to original position (chief adept makes the closing of the veil and returns to the east) chief adept "thus, i have closed the vault of the adepti on the mystic mountain" third adept "ex de nascimur" second adept "in yehashuah morimer" chief adept "per spiritum sanctum reviviscimus (the bell rings twenty-one timederequiem 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 step 1 2 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtow

GOLDEN DAWN RITUALS ZAM14

d by the white band. trace the sigils in the air as they are vibrated. step 6 say "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aimah elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of those who have passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evi

uffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and more divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel, aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to

commemorate. wherever_(his/her name_ may now be, and on whatever 3 plane he/she may now pursue his/her ideal, let him/her be blessed with a more divine rest and an utter cessation from strife" step 7 trace l hexagram with the sigil in center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto him/her, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will. should_(his/her name_ will to absorb into the infinite, or to be united with his/her chosen and preferred, or to be in contemplation, or to be at peace, or to achieve the labor and heroism of incarnation on this planet or another, or in any star, or aught else, unto_(his/her name_ may there be grant

GOLDEN DAWN RITUALS ZAM16

tent link between my human soul and that spirit of abundance and love and graciousness summed up in the name of dsj. to this end, i have formed and perfected a talisman bearing upon one side, the sigil of layphy, the intelligence of qdx, and the geomantic symbols and sigils pertaining to k. on the other side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisma

talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formula of middle pillar and mystical circumambulation. thus, do i potently conjure and exorcise thee to charge this talisman, thou intelligence layphy" step 24 lift the talisman, remove the veil leaving the cord underneath, and cry "creature of talismans, long hast thou dwelt in darkness. quit the night and seek the day" step 25 replace it on the triangle upon altar, hold the pommel of the sword immediately over it, and say "by all the names, powers, and rites already rehearsed, i conjure upon thee power and might irresistible. khabs am pekht, konx om pax, light in extension. as the

isman, lift it high, and smite it three times with the sword, and proclaim "by and in the names of amoun the concealed one, and la strong and mighty, i invoke upon thee the power of k, bestower and receiver" step 29 circumambulate three times with the talisman in the right hand. return to the throne of the east, place the talisman upon the ground between the pillars and say "it is the word of the veil, the veil of the tabernacle of the temple before the holy of holies, the veil which was rent assunder. it is the veil of the four elements of the body of man which was offered upon the cross for the service of man. i heard the voice of the holy one proclaim 'thou art my son. this day have i begotten thee. thou shalt rule the nations with a rod of iron. thou shalt break them in pieces as a pot

igh, even amoun have i called my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life, for thy splendor flows out rejoicing, even unto the ends of the earth" step 32 take up th

GOLDEN DAWN RITUALS ZAM18

hundred thousand people had very near seen and beheld the same, shall forever remain untouched, undestroyed, and hidden to the wicked world. sub umbra alarum tuarum, jehoenritual of the dead 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 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil follow

ad away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has pa

o the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man can approach, wherein is mystery and depth unthinkable, and awful silence. i beseech thee who art shekinah and aima elohim, to look down upon me in this ceremony which i perform to thine honor, and for the assistance of (state your earthly name) who has passed through the veil. grant thine aid unto the highest aspirations of my soul, in thy divine name \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. o layqpx, thou prince of spiritual initiation through suffering and of strife against evil, aid me, i beseech thee to transcend the evi

h suffering and of strife against evil, aid me, i beseech thee to transcend the evil that is in me, so that i may be enabled to perform a higher and divine work. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your realm, and by the name of layqpx, your archangel to aid me with your power in your office to place a veil between me (whisper your power name) and all things belonging to the 3 outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest, that in this chamber of the divine mystery, i may hear nothing that comes not from on high, and see naught that may distract my vision from the ineffable glory of the supernals. grant unto me, i beseech thee

e ineffable glory of the supernals. grant unto me, i beseech thee, the power of the spirit to bring the brilliance of the eternal splendor to one who has now entered the invisible (state earthly name. lift me, i beseech thee, lift me up so that i may be made a divine messenger bearing the peace and harmony of higher spheres to (state earthly name) who on this day of (date) has now transcended the veil into the land of the dead and away from the land of the living" step 7 s.i.r.h. of l. trace l hexagram with sigil in the center. step 8 "term of all that liveth, whose name is death and inscrutable, be thou favorable unto us in thine hour. and unto (state earthly name, from whose mortal eyes the veil of physical life hath fallen, grant that there may be the accomplishment of his/her true will

GOLDEN DAWN RITUALS ZAM20

r of my being, and become a partaker of the secret of the divine light" 5 step 11 pass to the northeast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vi

onquer the evil that is in me by the binding and controlling of my mortal parts and passions. o ye strong and mighty ones of the sphere of yatbc, o ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of your strength, and by the name of layqpx, your archangel, aid me with your realm, and by the name of layqpx, your archangel. aid me with your power in your office to place a veil between me and all things belonging to the outer and lower world. let it be a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc, so that in this chamber of the divine mystery, i may hear 6 nothing that comes not from on high, and see naught that may distract my vision from the glory of the eternal crown. that i may behold only the holy visi

GOLDEN DAWN RITUALS ZAM21

e now invoke thee ye great lords of the watchtowers of the universe. guard well this magic circle, and let no evil or impure spirit enter therein. strengthen and inspire us in this righteous and holy operation of the magic of light. keep far removed the evil and unbalanced so that we, who are weak, may be strong and may enter into and partake of the secrets of divine light (perform rending of the veil (enochian call of the watchtowers is said) second adept (moves to the banner of the east "the visible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in l

erforms the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee

GOLDEN DAWN RITUALS ZAM22

e of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, which are all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been called to live within it. i proclaim that this talisman, covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that

1 name of trapt. laykn, i do invoke thee powerfully to come forth and bring unto your direction the spirit of a, trws, in the name of tudw hwla hwhy. step 7 vibrate by formula of middle pillar, tudw hwla hwhy, and circumambulate thrice and return to your position. say: i do potently conjure and exorcise thee to charge this talisman, thou intelligence laykn. step 8 lift up the talisman, and remove veil, leaving the cord underneath. exclaim loudly: light! creature of talismans, long hath thou dwelt in darkness, quit the night and seek the day. step 9 replace it upon the altar in the triangle. hold pommel of sword immediately over it. say: by all the names, powers and rites already rehearsed, i conjure upon the power and might irresistible. khabs om pekht, knox om pax. light in extension. as

elligence of cmc, and the geomantic sigils that pertain to a. on the other side are the sigils and divine names referred to trapt and a, all represented in brilliant flashing colors. in addition, other sigils and symbols have been placed therein to act as a potent link between this talisman and the force that has been 14 called to live within it. i proclaim that this talisman covered with a black veil and bound thrice with a cord, shall blind the force of laykn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman, shall be charged by the intelligence laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and that i

orever more in the name of this creature of talismans because i have called upon the most high, even ra have i called to my habitation. i shall tread upon the lion and adder. the young lion and dragon shall i set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in (make the sign of the rending of the veil over the talisman) let the white brilliance of the divine spirit descend upon this creature of talismans to fill it with the glory of thy majesty, that forever it may be unto me an aid to aspire to the great work. closing step 1 draw flaming sword over talisman. say: glory be unto thee, lord of the land of life, for thy splendour flows out rejoicing, even unto the ends of the earth. step 2 ta

GOLDEN DAWN RITUALS ZAM24

e restored to the chief adept not merely intact in their workings but showing an increased beauty and a greater light of symbolism. thus only will you give, when the time comes, a good account of your stewardship. let me further remind you that the guardians of the outer temple should at all times, in all things, 8 command your respect as the deputies of the absolute power which dwells behind the veil, directing all things in the two orders for the attainment of its divine ends. let the memory of these objects abide you, even as it abides in them and do you assist them in their labor so to direct the temple that peace may be maintained with power (sits down) chief adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you whethe

of the rose cross on the chief adept's breast "arise, very honoured frater, and receive at my hand the highest office i can bestow upon you in this temple. by the power in me vested, i now appoint you hierophant of the temple of isis mighty mother to work and confer the grades of the outer order, under the dispensation of the chiefs during the ensuing six months. may the light which is behind the veil shine through you from your throne in the east on the fraters and sorors of the order, and lead them to the perfect day" second adept "when the glory of this world passes" third adept "and a great light shines over the splendid sea" chief adept (invests hierophant with robes, assisted by a server "i clothe you with the robe of hierophant. bear it unspotted, my brother, during the period of yo

oving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light of this little kingdom of thy love; and vouchsafe also, that going forward in love for thee, through him and with him, th

GOLDEN DAWN RITUALS ZAM7

roclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

for 1, t and z, result from the complexity of these regions. the potential forces of any square can only be fully investigated by looking at each of the letters assigned to it. 48 the watchtower colors blue am l and gold in the light of my bride: but the red gleam is in my eyes; and my spangles are purple and green. purple beyond purple: it is the iight higher than eyesight. there is a veii: that veil is, black. aleister crowley, the book of the law the appropriate symbolic colora to use in making your own cards or charts are as follows: air= yellow air of air= mauve or purple water of air= blue lettering earth of air= black lettering fire of air= red lettering water= blue air of water= yellow lettering water of water= orange lettering earth of water= black lettering fire of water= red let

nochian magic page 89) while saying, exarp (ehtz-ar-peh) bitom (bee-toh-meh) nanta (nah-en-tah) hkoma (heh-koh-rnah) in the names and letters of the mystical tablet of union, i invoke you, angels who are divine forces of the spirit of life. 91 then vibrate the four names of the elements. feel the angels of the tablet of union rising up from within you. step 7. make the sigas of the rending of the veil (reference "rending and closing the veil" later in this manual) and say, i invoke you, angels of the celestial spheres, whose dwelling is in the invisible. you are the guardians of the cates of the universe. may you also be the guardians of this mystic sphere. keep away the evil and the unbalanced. strengthen and inspire me so that 1 may preserve in purity this abode of the mysteries. let my

pirit, self. 2. duality, divine will, ego. 3. matter, manifestation, intelligence, space, soul. 4. solidity, firmness, time, memory. 5. spirit and matter mixed, man, motion, will. 6. animation, me, mirid, imagination. 7. completeness, satisfaction, wholeness, desire. 8. cycles, spirals, creativity, intellect, reason. 9. stability in change, animal being, consciousness. 117 rending and closing the veil purely artificial gestures comprehend in their class the majority of definitely magick signs,though sor eche these simulate a natural action-e.g. the sign of rending of the veil aleister crowley, magick in theary and practice two special signs or postures are especially the worthwhile for you to learn and use. these are the rending of the g of eil veil and the closing of the uaethyrrande clos

rehend in their class the majority of definitely magick signs,though sor eche these simulate a natural action-e.g. the sign of rending of the veil aleister crowley, magick in theary and practice two special signs or postures are especially the worthwhile for you to learn and use. these are the rending of the g of eil veil and the closing of the uaethyrrande closmg of to entera watchtow square the veil when you leave. rending of the veil. stand facing forward with both arms outstretched in front of you turn your palms downward and hold your fingers together. your hands should be about a foot or so apart. now take one slow step forward. this posture signifies forcing yourself through a barrier into the region beyond. closing of the veil. stand facing forward with feet together. stretch both

ure of your objective. step 4. gaze smoothly, relaxed but alert, at the card and concentrate on the square or truncated pyramid that you 119 want to "see. step 5. mentally imagine the square or pyramid as expanding before you. enlarge iit in your mind to the size of a door. see the details clearly. step 6. imagine yourself passing through the symbolic doorway. if necessary, use the rending of the veil. gaze through the door and see what is there. with practice you should be able to see more and more of the regionsthat lie behind the symbolic door. step 7. return by visualizing the door closing behind you. if necessary, use the casing of the veil. know yourself to have returned. mentally shrink the door back to iits original size on the card. close the operation with another banishing ritua

GREY W G CONDENSATION OF KABBALAH

every sphere, and the arrow signifies pure aspiration deliberately aimed at some objective ahead of normal reach in this world- our advanced thoughts and intentions. the fruits of the tree can sometimes be shot down by arrows rightly aimed from the ambition and achievement level before they can be reached by hand from the rationality stages higher up. another concept to consider is the curtain or veil called parochet. this is a sort of imaginary screen drawn across the entire width of the tree. it is frequently shown as being just before the sixth sphere, tiferet, and the opening of the higher-self. it is thought of as being gauzy or sufficiently translucent to give hints of something behind it. it represents the limits of clear perception which we have to impose between ourselves and more

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nected with them stretch without a break through many centuries. likewise all the superstitions that look to domestic life, to birth and death, wooing and wedding, are rooted in nature, and almost unchangeable through the lapse of ages; superstition constitutes a kind of religion for all the lower kind of household wants. divinations form a leading feature of superstition. man would fain lift the veil that time and space have cast over his weightiest concerns; by the use of mysterious means he thinks he can arrive at the truth. divination lawful and unlawful has always been a function of the jjriest (or head of a family) and of the magician (p. 862-8: the one belongs to religion, the other to superstition. various woi-ds for divining and soothsaying were given at the beginning of last chap

came into play, there perished every born soul. a man having rowed her over a inece of water, and demanding his fare, she said 'you'll find your quittance on the bench at home' and no sooner was he home, than he sickened and died. she often appears in red clothing, and whoever beholds her falls into a great fear (faye p. 135. the servians say their kuga is a real woman, who goes wrapt in a white veil: many have seen her so, and some have carried her. she came to one man in the field, or met him on the road, and said' i am the kuga, carry me to such a place' he took her up pickaback, and without any trouble carried her whither she would. the kugas (plagues) have a country of their own by the sea, but god sends them when people do wickedly and sin much. while the plague rages they never cal

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

sistant to the high god of thunder, the cunning dwarf has forged his thunderbolts for him; like gods, they wear divine helmets of invisibility, and the home-sprite has his feet miraculously shod as well; watersprites can assume the shape of fishes and sea-horses, and homesprites those of cats. the weeping nix, the laughing goblin are alike initiated in the mystery of magic tones, and will even un veil it to men that sacrifice. an ancient worship of genii and daemons is proved by sacrifices offered to spirits of the mountain, the wood, the lake, the house. goblins, we may presume, ac companied the manifestation of certain deities among men, as wuotan and holda, and both of these deities are also connected with watersprites and swan-maids. foreknowledge of the future, the gift of prophecy, w

nto tempore mortificem me in ordine? redibo ad seculum, et seculo deditus viginti annis fruar deliciis ejus; duobus annis qui supersunt p03nitebo. in the couronnemens renart, the fox hears the bird s voice, and propounds to him the query: a cest mot renart le cucu ententj si jeta un faus ris, f jou te conjur fait il, de cris, 215 cucus, que me dies le voir (truth, quans ans jai a vivre? savoir le veil/ cucu, en preu cucu/ et deus cucu, et trois cucu, quatre cucu, et cine cucu, 220 et sis cucu, et set cucu, et uit cucu, et nuef cucu, et dis cucu, onze cucu, duze cucu, treize cucu. atant se taist, que plus ne fu 225 li oisiaus illuec, ains s envolle. renart carries the joyful news to his wife, that the bird has promised him yet treize ans d ae (see suppl. is it the cuckoo that is meant by ti

e town, then drown it in a marsh or pond outside, singing to a mournful strain: smierc wieie sie po plotu, d. blows through the wattle, szukaiac klopotu. seeking the whirlpool. they run home as fast as they can: if any one falls down, he dies within the year. 3 the sorbs in upper lausitz make the figure of straw and rags; she who had the last corpse must supply the shirt, and the latest bride the veil and all the rags; 4 the scare crow is stuck on a long pole, and carried away by the biggest strongest lass at the top of her speed, while the rest sing: lecz hore, lecz hore! fly high, fly high, jatabate woko, twist thyself round, pan dele, pan dele! fall down, fall down. 1 celakowsky s slowanske narodni pisne, prague 1822. p. 209. he quotes other rhymes as well. 2 j. kollar s zpiewanky 1, 4

elm sprang helot-helm, grim-helm, tarn-happe, tuunsch-mantel (kinderm. no. 122, wunsch-hut, which bestow on dwarfs, heroes and fortune s favourites the power to walk unseen, to sail swiftly through the sky. to the goddesses freyja and frigg belonged brisinga men, which, like the t/^a? of yenus and juno, awakened longing (fyte/oo, and matches the sword, spear and hammer of the gods (p. 885. on the veil or hood of the goddess sif grew golden hair, as corn does on the earth: its proper name is not given. smffblaffnir is described, wishing-geak. 871 now as a ship, now as a hat, both of which could either be folded up or expanded, for sailing in or for raising a storm; wishingships occur in norske eventyr 1, 18. 142 and sv. folkv. 1, 142-3. not unlike this are our winged sandals and league loot

r and embla, whom the three ases found on the sea-shore (p. 560. seem. 3b. the name sampo, doubtless one of high antiquity and sacredness, calls to mind a mongolian legend of a tree asambu-bararkha, whose fruit dropping in the water uttered the sound sambu (majer s myth. wtb. 1, 565; sangpa in tibetian means purified, holy. we gather from all these examples, still far from complete, how under the veil of sensuous images spear, hammer, hat, helmet, cloak, horn, goblet, necklace, ring, ship, wheel, tree, rod, flower, cloth, meat and drink lay hidden the spiritual ones of victory, happiness, peace, healing, fertility, riches, virtue and poetic art. but when several single attributes met in one object, as in sampo and the grail, they still further enhanced its meaning and sacredness (see suppl

HAMIL THE ROSICRUCIAN SEER

aper for the consideration of our brethrenofthe r.c, iam,at the riskofseeming tedious, compelled to make some prefatory remarks upon the occasion of this apparition, which occurred unsought and undesired, thatimay render the narrative intelligible, and show, moreover, how earnestly and strenuously the earth-bound spirits among the departed strive to enter into communion with mortals, now that the veil whichofold could only be penetrated by the adept after a long and iaboriouaformule, has, by the widespread practiceofanimal magnetism been effectually rent in twain. after thirty years' desultory working with crystals and mirrors,ihad in1854,underspiritual instructions, prepared and consecrated a large mirror, dedicated to a spirit known to me as the c.a, for the purposeofreceiving visions an

HELENA BLAVATSKY NIGHTMARE TALES

s their wakingthoughts of the morrow. nightmare talesvi15 even in sleep the soul-ego finds no rest. hot and feverish its body tosses about in restless agony. for it, the time of happy dreams is now a vanishedshadow, a long bygone recollection. through the mental agony of the soul, there lies a transformed man.through the physical agony of the frame, there flutters in it a fully awakened soul. the veil of illusion hasfallen off from the cold idols of the world, and the vanities and emptiness of fame and wealth stand bare,often hideous, before its eyes. the thoughts of the soul fall like dark shadows on the cogitative faculties ofthe fast disorganizing body, haunting the thinker daily, nightly, hourly. the sight of his snorting steed pleases him no longer. the recollections of guns and banne

ly ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind of lotus- the zizyphus. he who eats of it forgets of hisfatherland and those who are dear to him, so say the ancients. let us not follow this example. let us notforget our spiritual home, the cradle of the human race, and the birthplace of the blue lotus. let us then raise the veil of oblivion which covers one of the most ancient allegories- a vedic legendwhich, however, the brahman chroniclers have preserved. only as the chroniclers have recounted the legendeach after his own manner, aided by variations* of his own, we have given the story here- not according tothe incomplete renderings and translations of these eastern gentlemen but according to the popular version* c

d, and to me utterlyinexplicable, longing to look into the depths of the polished surface of the mirror and my pride, the ferocity ofwhich nothing seemed capable of taming. it was finally so tamed, however, its revolt being conquered by itsown defiant intensity. there was an opened novel lying on a lacquer table near the settee, and as my eyeshappened to fall upon its pages, i read the words "the veil which covers futurity is woven by the hand ofmercy" this was enough. that same pride which had hitherto held me back from what i regarded as adegrading, superstitious experiment, caused me to challenge my fate. i picked up the ominously shining diskand prepared to look into it. while i was examining the mirror, the yamabooshi hastily spoke a few words to the bonze, tamoora, atwhich i threw a

i was going, in thought, to pounce upon thevile charlatan, my corpse, the two old men, the room itself, and every object in it, trembled and danced in areddish glowing light, and seemed to float rapidly away from "me" a few more grotesque, distorted shadowsbefore "my" sight; and, with a last feeling of terror and a supreme effort to realize who then was i now,since i was not that corpse- a great veil of darkness fell over me, like a funeral pall, and every thought inme was dead. nightmare talesiii- psychic magic35 iv- a vision of horrorhow strange. where was i now? it was evident to me that i had once more returned to my senses. forthere i was, vividly realizing that i was rapidly moving forward, while experiencing a queer, strangesensation as though i were swimming, without impulse or ef

g round the living form, as though ready to engulf him. and there were those also whodiscerned in this tall and ominous pillar of smoke a clearly-defined figure, a form showing the unmistakableoutlines of a grotesque and grinning, but terribly awful-looking old man, whose viscera were protruding andthe ends of the intestines stretched on the violin. nightmare talesvi76 within this hazy, quivering veil, the violinist was then seen, driving his bow furiously across the humanchords, with the contortions of a demoniac, as we see them represented on mediaeval cathedral paintings! an indescribable panic swept over the audience, and breaking now, for the last time, through the spell whichhad again bound them motionless, every living creature in the theatre made one mad rush towards the door. itwa

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ng it was when last on earth, and that is not omniscient. were it that, it would never be in the state we call devachan at all. q. what are your reasons for it? a. if you want an answer on the strict lines of our philosophy, then i will say that it is because everything is illusion (maya) outside of eternal truth, which has neither form, color, nor limitation. he who has placed himself beyond the veil of maya -and such are the highest adepts and initiates-can have no devachan. as to the ordinary mortal, his bliss in it is complete. it is an absolute oblivion of all that gave it pain or sorrow in the past incarnation, and even oblivion of the fact that such things as pain or sorrow exist at all. the devachanee lives its intermediate cycle between two incarnations surrounded by everything it

is nameless, and therefore called ain-soph-the word ain meaning nothing. alchemy (arabic ul-khemi) the chemistry of nature. ul-khemi or al-kimia, however, is really an arabianized word, taken from the greek 'chemeia' from 'chumos "juice" extracted from a plant. alchemy deals with the finer forces of nature and the various conditions of matter in which they are found to operate. seeking under the veil of language, more or less artificial, to convey to the uninitiated so much of the mysterium magnum as is safe in the hands of a selfish world, the alchemist postulates as his first principle, the existence of a certain universal solvent in the homogeneous substance from which the elements were evolved; which substance he calls pure gold, or summum materiae. this solvent, also called menstruum

lack magic, nor by the uneducated, who would not understand them. it is often brought forward as an accusation against the esoteric philosophy of the cabala, that its literature is full of "a barbarous and meaningless jargon" unintelligible to the ordinary mind. but do not exact sciences-medicine, physiology, chemistry, and the rest-plead guilty to the same impeachment? do not official scientists veil their facts and discoveries with a newly-coined and most barbarous graeco-latin terminology? as justly remarked by our late brother, kenneth mackenzie, to juggle thus with words, when the facts are so simple, is the art of the scientists of the present time, in striking contrast to those of the seventeenth century, who called spades, and not "agricultural implements" moreover, whilst their "f

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

f the golden dawn (hereafter, the g.d) in july 1888, about four months after dr william wynn westcott, a london coroner, founded the order. ayton was, in fact, westcott's twentieth recruit. w. b. yeats, who first encountered him not long after he himself became a member of the order in march 1890, described him (although without identifying him by name) in his autobiographical the trembling ofthe veil (1922, p. 70) as a white-haired old clergyman who was 'the most panic-stricken person' he had ever known. samuel liddell mathers (who later called himself count de glenstrae or count macgregor, with westcott a co-founderof the g.d, presented him to yeats with the words 'he unites us to the great adepts of the past' yeats continued: this old man took me aside that he might say 'i hope you neve

new work under an old title, but although he revised many of the "lives" and added a life of cagliostro, the bibliography remained inaccurate and unsatisfactory, while he omitted altogether the most valuable part of the original text "a selection of the most celebrated treatises on the theory and practice of the hermetic art' 2 godfrey higgins (1773-1835, anacalypsis, an attempt to draw aside the veil of thesaltic isis; or, an inquiry into the origins oflanguages, nations, and religions, c (2 vols, 1836. ayton probably possessed some fasicles from the 1878 glasgow reprint. higgins also wrote the celtic druids (1829, a book which reflected his preoccupation with phallic worship. he built a house for pauper lunatics at wakefield. 3 themysteries ofmagic: a digest of the writings ofeliphaslevi

quarter of a century later. three letters written to him by westcott in 1922 refer to his fear of death. my dear kohn,i i am now able to return you your most valuable ms. the first part seemed very prosy& tiresome, wh[ich, added to the bad writing, made it seem very troublesome. i never saw writing with so much inward cussedness in it. metaphorically speaking, it needed a heavy porter to lift the veil of obscurity wh[ich] the profoundly perverse formation of the letters cast over it. as i went on i became more familiar with his perverse characters and got on more quickly. i made out all but about five words, on a separate paper i have put down those five with the p. in your ms &c. if, at any time, you should have leisure enough, i shall be much obliged, if you have made them out, to put do

HP LOVECRAFT THE TOMB

ch lie outside its common experience. men of broader intellect know that there is no sharp distinction betwixt the real and the unreal; that all things appear as they do only by virtue of the delicate individual physical and mental media through which we are made conscious of them; but the prosaic materialism of the majority condemns as madness the flashes of supersight which penetrate the common veil of obvious empricism. my name is jervas dudley, and from earliest childhood i have been a dreamer and a visionary. wealthy beyond the necessity of a commercial life, and temperamentally unfitted for the formal studies and social recreation of my acquaintances, i have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little known books, and in

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

of years before, when man was undreamed of, and when forgotten shapes moved on a steaming planet building strange cities among whose last, crumbling ruins the first mammals were to play. carter remembered what the monstrous necronomicon had vaguely and disconcertingly adumbrated concerning that guide "and while there are those" the mad arab had written "who have dared to seek glimpses beyond the veil, and to accept him as guide, they would have been more prudent had they avoided commerce with him; for it is written in the book of thoth how terrific is the price of a single glimpse. nor may those who pass ever return, for in the vastnesses transcending our world are shapes of darkness that seize and bind. the affair that shambleth about in the night, the evil that defieth the elder sign, t

and i am ready to grant that which i have granted eleven times only to beings of your planet- five times only to those you call men, or those resembling them. i am ready to show you the ultimate mystery, to look on which is to blast a feeble spirit. yet before you gaze full at that last and first of secrets you may still wield a free choice, and return if you will. through the two gates with the veil still unrent before your eyes. chapter five a sudden shutting-off of the waves left carter in a chilling and awesome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves s

INITIATION INTO HERMETICS

orld have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically. the whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. even the idea of the godhead as the hig

tion with them, so excluding any doubt of the existence of these beings right from the beginning. that is why the adept has to first and learn to examine, before being able to judge. 13. the spirit it has been said before that the spirit of man has been created in the image of god and consists of body, soul and spirit. the preceding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. the spirit is the immortal part and the image of god. it is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. but here, as well as with any other problems, the key of the four-pole magnet will be a great help for us. from the supreme prototype (akasa, the original source of all beings, has proceeded the spirit, the sp

else but talismans are all the mascots, pendants, rings and brooches that are supposed to bring good luck? today it is birth-stones that are held in particularly high esteem. so if there were not something true or perhaps even magic in the nature of talismans, the thought of and belief in them would be bound to have disappeared long ago. let us then sort out the wheat from the chaff, and lift the veil a bit. a talisman, amulet or birth stone is meant to strengthen the trustworthiness and the credit extended to the person who bears it. by paying closer attention to his talisman, the bearer s subconscious is influenced in the desired direction by way of autosuggestion, and various effects may be carried out according to his aptitudes. no wonder if a materially inclined man, an uninterested s

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

the osiris cult, there is an interesting confession of the good followers of osiris: i have come hither to see thy beauty, my hands raised in praise of thy true name. if i enter the secret seat, i speak with set. but if one veils his face when his glance falls upon secret things, he may enter the house of osiris and see the secret things that are therein. this book is not for the pious who would veil their gaze, and trust to have secret things revealed to them in a later life. it is for those who would seek after the hidden things now. it is not for those who would come forth by daylight to see what is revealed by the light of another, but for those who would come forth by night and see by their own light. an excerpt from chapter one: the nature and goals of the left hand path sovereignty

ISIS UNVEILED

it is the earth which helps the woman, and which is destined to open her mouth to swallow up medieval chris- tianity, the usurper and assassin of the great master's doctrine. the ancient kabala, the gnosis, or traditional aecrh knowledge, has never been without its representatives in any age or country. the trinities of initiates, whether passed into history or concealed under the impene- trable veil of mystny, are preserved throughout, and impressed upon the ages. they are known as moses, aholiab, and besaleel, the son of uri, the son of hur, as plato, philo, and pythagoras, etc. at the transfigura- tion we see them as jesus, moses, and elias, the three trismegisti; and three kabahsts, peter, james, and john whose revelation is the key lo all wisdom. we found them in the twiught of jewis

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 "krishna nursed by devoid, from a highly-finished picture" the hindfi virgin is represented as seated on a loimge and nursing krishna. the hair brushed back, the long veil, and the golden aureole around the virgin's head, as well as around that of the hindfl savior, are striking. no cathohc, well versed as he might be in the mysterious symbousm of iconology, would hesitate for a moment to worship at that shrine the vii^n mary, the mother of his god* in indur subba, the south entrance of the caves of ellora, may be seen to this day the figure of indra's wife, in

d thereby give access to strange spirits and god. to admit one so situated, one not under any and all circumstances sure of the mastery over himself, to a knowledge of the awful mysteries and iniceless secrets of initiation, would be impracticable. it would not only imperil the security of that which must, at all hazards, be guarded from profanation, but it would be consenting to admit behind the veil a fellow being, whose mediumistic irresponsibility might at any moment cause him to lose his life through an involuntary indiscretion. the same law which prevailed in the eleusinian mysteries before our era holds good now in india. not only must the adept have mastery over himself, but he must be able to control the inferior grades of spiritual beings, nature-spirits, and earthbound souls, in

otry, through her own suicidal acts. true philosophy and divine truth are convertible terms. a religion which dreads the hght cannot be a religion based on either truth or philosophy hence it must be false. the ancient mysteries were mysteries to the profane only, whom the hierophant never sought nor would accept as proselytes; to the initiates the mysteries became ex- plmned as soon as the final veil was withdrawn. no mind hke that of i^ithbgoras or plato would have contented itself with an unfathomable and incomprehensible mystery, like that of the christian dogma. there can be but one truth, for two small truths on the same subject can only constitute one great error. among thousands of exoteric or popuur coi^cting religions which have been propagated since the days when the first men w

significant. in greece dionysos was second only to zeus, and pindar says "so fmthci zeiu govemi all thiiigi^ uki bacchtu he governs tjao" but outside of greece bacchus was the all-powerful "zagreus, the highest of gods" moses seems to have worshiped him personally and together with tbe populace at mount sinai; unless we admit that moses was an initiated priest, an adept, who knew how to lift the veil which hangs behind all such exoteric worship, but kept the secret "and moset buiu altar, and caued the name of it jekotak-tiiaail" or lao-nin. what better evidence is required to show that the siniutic god was in- differently bacchus, osiris, and jehovah? mr. sharpe appends bis testimony that the place where osiris was bom "was mount sinai, called by the eg3t)tians mount nisaa? the brazen

JASMUHEEN THE FOOD OF GODS

or over distances plus much more. the theta. delta pattern is the home of our latent paranormal abilities and when accessed allows our inner resources of divine nutrition to flow. in the metaphysical world, which power/s a person has often depends on the role they have agreed to play in the cycles of human evolution. when the theta and the delta brain wave patterns are sustained not only does the veil go down between the conscious and subconscious mind allowing reprogramming of the whole bio-system in a more effective way, but we also begin to tap into other realms of reality, where issues like the following become more real for us. divine radiance. where we can increase or decrease our auric emanations so that our presence nourishes others in a healthy way. divine intentions. where we und

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

indeed, would appear to have been the chosen element of god. in the form of a flaming bush he appeared to moses on mount sinai. his presence was denoted by torrents of flame, and in the form of fire he preceded the band of israelites by night through the dreary wilderness; which is perhaps the origin of the present custom of the arabians, who always carry fire in front of their caravans (reade s veil of isis. all the early fathers held god the creator to consist of a subtile fire. when the holy spirit descended upon the apostles on the day of pentecost, it was in the form of a tongue of fire, accompanied by a rushing wind. see anacalypsis, vol. i. p. 627 (parkhurst, in voce, grb. the personality of jehovah is, in scripture, represented by the material trinity of nature; which also, like t

imited; almost all the old records, or germinating means of knowledge, being rooted out in regard to boudhisme, ou systeme mystique, as he denominates it, a learned author describes it as m taphysique visionnaire, qui, prenant tache de contrarier l ordre naturel, voulut que le monde palpable et mat riel f t une illusion fantastique; que pexistence de thomme f t un r ve dont la mort tait le vrai r veil; que son corps fut une prison impure dont il devait se h ter de sortir, ou une enveloppe grossi re que, pour la rendre perm able la lumi re interne, il devait att nuer, diaphaniser par le je ne, les mac rations, les contemplations, et par une foule de pratiques anachor tiques si estranges que le vulgaire tonn ne put s expliquer le caract re de leurs auteurs qu en les consid rant comme des tre

eously arrested by great and unusual ideas or supernatural suggestions, in suppressing this mystic symbol or head, adopted it in another form, and substituted his own f the rosicrucian system. 187 head, in profile, as the palladium, or talisman, for his neworder of the legion of honour. the saffron robe of hymen is of the colour of the flame of fire. the bride, in ancient days, was covered with a veil called the flammeum; unless made under this, no vow was considered sacred. the ancients swore, not by the altar, but by the flame of fire which was upon the altar. yellow, or flame-colour, was the colour of the ghebers, or guebres, or fire-worshippers. the persian lilies are yellow; and here will be remarked a connection between this fact of the yellow of the persian lilies and the mystic sym

rendered the disclosure impossible. the denial of the interior parts of a sanctuary, or adytum, to the priests of the temple, or even to the chief hierarch sometimes, is supposed to have arisen on this account. mythological story is full of the danger of breaking in unpreparedly upon spiritual presences, or of venturing into their haunts rashly or fool-hardily. the real object and purpose of the veil to the hebrew temple, and of the curtains and enclosures ordered in the jewish ceremonial complicated arrangements, are certainly of this class. thus, in the idea that god did really pass down at chosen times from heaven, even in a possible visible shape, to his altar (though not, perhaps, in the form expected by man in his ignorant notions, the sacred place was carefully shut in, and all acc

t refined sum-up of the thinnest-sifted (until disappearing, evanishing) metaphysics, is peremptorily passed-back upon us when we essay beyond the frontier of second causes. all is guess over that brink. all is cloud where this pathway turn which way we will ends. man s human arms are insufficient to lift as weights aught than second causes caused causes. he falls asleep, helpless, when the great veil is dropped over him to insulate his understanding. all is possible in sleep, because dreams are in sleep. god is in sleep. and god, who is in sleep, although he is a reality away from us, is a delusion, when sought to* there is no such thing as pain or pleasure, radically; without a medium which makes it pain or pleasure. and both are only disturbance, made pain or pleasure from without. our

K AMBER THE BASICS OF MAGICK

elated to the amount of caleries. what this means is that for various reasons, the heaviness of food in your diet will affect your magical experiences. you may be able to increase your psychic receptivity('energy level) by eating lighter foods, or by eating less. conversely, emphasizing heavy foods in your diet, or eating larger helpings, may help to 'bring you down to earth' should you 'rent the veil' too much. these are generalizations, of course, and it may take a number of days of dietary change before you notice much effect. i do not advocate radical dietary changes, excessive fasting, or malnutrition. your good health is the basics of magick get any book for free on: www.abika.com 19 far more important in magick than any temporary effect you get from prolonged starvation. a change in

KETAB E SIYAH

the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, regard how this untrue son comes before you, seeking to deceive him who cannot be deceived, whose ear can detect all falsehood in voice and heart and whose eyes pierce through all illusion, with hollow flatteries as a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have th

and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and tha

the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, regard how this untrue son comes before you, seeking to deceive him who cannot be deceived, whose ear can detect all falsehood in voice and heart and whose eyes pierce through all illusion, with hollow flatteries as a veil to cover his shameful ambition and his treasonous desires against one so worthy, so infinitely worthy that none should dare this thing, to conspire towards the overthrow of the perfect one. yet, though you may believe it not at all, thus does he plot in his embittered jealousy, nurturing, in his venomous heart, such treachery against the one that he should best cherish. surely he must have th

and earth, regardless of the quest's strenuity, none could hope to find a greater king than our most worthy and majestic father, surely the most perfect of kings. whose dominion could rival the most magnificent empire of our father that extends from the west unto the east and from the northern sky unto the southern sky? our most esteemed father reigns in heaven and earth with sight to pierce the veil of all illusion and an ear that knows all falsehood. his judicious soul determines all that is good and ill and his mighty sceptre exalts and lays low in accordance with the dictates of his will. those who serve with faith and fervour are rewarded with the sublimest treasures, unequalled by all the deep vaults of earth that are filled with many stones, shining with the light of stars, and tha

ation, for shedim also are the sons and daughters of adonai yahweh. now his power is gone, stolen by his rebel son, and those two races of his blood, elohim and shedim, are made barren by his gelding, no more to increase, but ever to diminish, like the candle's flame. thus did satanael defeat his purpose. in the midnight passages of stone, there did i seek a darkness to be as a mirror to the deep veil of my black despair, fleeing the faith that i betrayed by my bravado, the noble shedim dreams that i had thwarted. yet now my shedim brothers i am returned! in the darkness i perceived a light, 136 in the wild tangle of the night's forest a path became clear to my eyes. heed now my new instruction, for the direction of our tread is known to me. whilst one candle must dwindle, dim and die, the

KNOWLEDGE LECTURE ONE

o the everlasting gods. i have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall of truth "stretch unto me your hands, o ye dwellers in the centre. for i am transformed into a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs 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

LAITMAN M THE PATH OF KABBALAH

lds are actually the measurements of the sensation of the creator. the egoistic obstruction of our ability to sense creation exists only inside us. there are no obstructions from the perspective of the creator. he treats mankind with perfect benevolence; he does not hide himself. it is only we who feel or do not feel that concealment. we hide the worlds from ourselves as though behind an egoistic veil. revoking egoism does not happen all at once. rather, the creator first gives us periods of time called life in this world, which are lives that are opportunities for us to ascend. other than our initial awakening to spirituality, the rest is up to us. any new life helps us remove some of our egoistic natures and draw nearer to the creator. pa r t s e v e n: t h e i n n e r m e a n i n g 337

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

ke all sacraments, au outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind: the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol(*the meaning of masonry, p. 21) 320. he reminds us how, in the case of the e.a, the point of the apron is turned up, making it therefore a five-pointed figure, symbolical of the fivefold man. the triangle made by the uplifted flap, he explains, is then above the square, and it symbolizes the fact that the soul is hovering over the lower body at that stage, but yet can hardly

the first time why and how the sacred word was lost because of that death. it was not that it was forgotten, but that the three principals had sworn to pronounce it only when they met together. for these lost secrets all m.m.s are pledged to seek until they are found. these are the secrets of man fs eternal being, the secrets of that divinity which he has forgotten because of his shrouding in the veil of matter; and it is said that they may be found by following the guidance of a star, as did the wise men of old. that star is the star of initiation, the star of god fs presence in our hearts. 759. the degree of the h.r.a. leads the neophyte a step further in his quest, and is thus a fitting sequel to the sublime degree of m.m, being indeed an integral part of the same hebrew tradition. the

int of the nine. below on the floor round each of these was a kind of shallow trough in which during the ceremony incense was burning all the time. i am not quite sure how the fire was kept up, for in the egyptian mysteries they had means of producing exceedingly bright light and intense heat which were quite different from ours- probably something we have not yet discovered. they had thus a thin veil of incense rising round each of these little altars. 839. the altar in the centre of the lodge was peculiar, and requires a little explanation. it was built on the same general plan as those of the angels, but it was considerably more massive. its edge was thick, and not strictly speaking circular; it was really a polygon with forty sides- a side for each person present. the altar-top was per

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

l life, the second logos, and also a high official of the occult hierarchy. she by virtue of her high development and office was able to represent the feminine aspect of the deity to man. isis was the mother of all that lives, and wisdom and truth and power; upon her temple at sais the inscription was written: i am that which is, which hath been, and which shall be; and no man has ever lifted the veil that hides my divinity from mortal eyes(*plutarch. moralia; de iside et osiride) the moon was her symbol; and the influence which she outpoured upon her worshippers to the music of the shaken sistrum was of brilliant blue light veined with delicate silver, as of shimmering moonbeams, the very touch of which brought upliftment and ecstasy. 66. osiris was the embodiment of god the father in a m

the servant of the sun in mithraic mythology, but because the raven can only imitate speech and not originate ideas for himself(*cf. the akoustikoi of the pytagoreans, and the fact that the due-gard of the 1 shows that the e.a. must confine himself to what is taught in the v.s.l) cryphius, the occult, a degree in the taking of which the mystic was perhaps hidden from others in the sanctuary by a veil, the removal of which was a solemn ceremonial; miles, the soldier, signifying the holy warfare against evil in the service of the god; leo, the lion, symbolic of the element of fire, which played so great a part in the persian faith; perses, the persian, clad in asiatic costume, a reminiscence of the ancient origin of the religion; heliodromus, the courier of the sun, with whom mithra was ide

embers of the grand lodge of england, we find what many have thought to be an allusion to higher degrees. samber distinguishes between those "who are not far illuminated" and those "who have greater light' who are "of the higher class; and "are illuminated with the sublimest mysteries and profoundest secrets of masonry; and he speaks to those masons of the higher degree which is found "behind the veil. bro. a. e. waite, who has deeply studied the alchemical tradition, holds that these quotations refer rather to progress in the secrets of alchemy; yet even if that be so, the remarks are of interest, only five years after the foundation, in a tract actually dedicated to the grand lodge. copyright (c) 2005 by anand gholap all rights reserved. terms of use of this web-sg left-hand path and rig

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

. new york: charles scribner s sons, 1984. tripp, edward. the meridian handbook of classical mythology. new york: new american library, 1970. werblowsky, r. j. zwi. transmigration. in mircea eliade, ed. encyclopedia of religion. new york: macmillan, 1987. halloween the holiday we designate as halloween (all hallows eve) has its roots in the day of the dead a day when, to speak metaphorically, the veil between this world and the other world was thin. the present date of all hallows eve was set by the catholic church, which took over the ancient roman day of the dead, feralia, and transferred it to the first of november.all hallows eve blended with certain northern european beliefs to give the halloween familiar to most americans its current associations with demons and the powers of evil. t

LIBER LXI

ory, and the use (for example) of the word<<spirit> implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words<<order< circle<society<<brotherhood> or any other to designate the body of initiates. 23. deliberately, therefore, did he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non- essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian, or moslem philosophy, le

LIBER O

he name spoken aloud, and the signs used, as illustrated. the pentagrams of spirit. i' b equilibrium of actives n\ a v\ n name: hyha (eheieh) o- i k' s i\ h n\ i g\ n* g i' b equilibrium of passives n\ a v# n name alga (agla. o/ i k/ s i/ h n\ i g/ n* g the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives (the grade of the "portal" is particularly attributed to the element of spirit; it refers to the sun; the paths of s, r and z are attributed to this degree. see 777 lines 6 and 31 bis. the pentagrams of fire. i' b n* a name: myhla v\ n o- i (elohim. k\ s i\ h n# i g n g -380- th

LIBER 141

n by power their fitness for that degree, or (b) shewn by wisdom their suitability to ward the arcanum arcanorum. also to certain trusty brethren of the viii, vii, and vi chosen for this moment of peril. for at this hour the clouds gather again upon the face of the sun our father; all those who know may perish in the world-war; even as it is written in the ritual of the v "it is the hour when the veil of the temple was rent in twain, when darkness began to overspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, despair the tribulation visited us, and the word was lost" now therefore that the floods menace the earth, and the winter of civilisation is upon us, it i

LIBER 777

x wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 1010 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table of correspondences 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spirit of life, blessings hywh 5 angels singing in divine presence ywhh 6

0 32 t 400' layck cassiel 21 32 bis t 400 e. 31 bis c 300 a. table of correspondences 32 clxxx. title of tarot trumps. clxxxi. correct design of tarot trumps. 11 the spirit of aiqhr. a bearded ancient seen in profile* 12 the magus of power. a fair youth with winged helment and heels, equipped as a magician, displays his art* 13 the priestess of the silver star. a crowned priestess sits before the veil of isis between the pillars of seth* 14 the daughter of the mighty ones. crowned with stars, a winged goddess stands upon the moon* 15 the son of the morning, chief among the mighty. a flame-clad god bearing equivalent symbols* 16 the magus of the eternal. between the pillars sits an ancient* 17 the children of the voice: the oracle of the mighty gods. a prophet, young, and in the sign of osi

LIBER ALEPH

ience manifesteth unto thee thy true nature in respect of the machinery whereby it worketh; and showeth in pure nakedness, without clothing of personality or desire, the anatomy of thy conscious self. furthermore, by this thou mayst understand the essence between the relation of all things, and the nature of necessity, and come to the knowledge of form. for this mathematics is as it were the last veil before the image of truth, so that there is no way better than our holy qabalah, which analyseth all things soever, and reduceth them to pure number; and thus their natures being no longer coloured and confused, they may be regulated and formulated in simplicity by the operation of pure reason, to thy great comfort in the work of our transcendental art, whereby the many become one. n liber al

ee of magus, the cat `ilariwn thy mother, helen the play actress the serpent, with myriamme the drunkard, and rita the harlot to bear dagger and poison; then these others alice the singing woman for an owl; then catherine the dog of anubis, and ahitha the camel that renewed the work of virakam, with ollun the dragon and. but here i do restrict myself in speech, for the end is wrapped about with a veil, as the face of a virgin. but do thou meditate strictly upon these things, distinguishing the right property, order, and use of the one and the other in the relative, even as thou makest them all-one, that is none, in the absolute. m the book of wisdom or folly 177 #t de herbo sanctissimo arabico (of the most holy grass of the arabs) ecall, o my son, the fable of the hebrews, which they broug

LIBER ARARITA

they differ significantly from those in the 1991 edition, are by the present editor. love is the law, love under wi, liber dcccxiii vel ararita svb figvra dlxx v a a publication in class a 1 i a 0. o my god! one is thy beginning! one is thy spirit, and thy permutation one! 1. let me extol thy perfections before men. 2. in the image of a sixfold star that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour a

LIBER ARCANORUM

is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame. 5. also is the star of the flame exalted, bringing benediction to the universe. 6. here then beneath the winged eros is youth, delighting in the one and the other. he is asar between asi and nepthi; he cometh forth from the veil. 7. he rideth upon the chariot of eternity; the white and the black are harnessed to his car. therefore he reflecteth the fool, and the sevenfold veil is reveiled. 8. also cometh forth mother earth with her lion, even sekhet, the lady of asi. 9. also the priest veiled himself, lest his glory be profaned, lest his word be lost in the multitude. liber ccxxxi 3 10. now then the father of all iss

LIBER ASTARTE

its true sense. thus one may be impassioned of beauty, without even the need of so small a concretion of it as .the beauty of apollo .the beauty of roses .the beauty of attis. such persons are rare; it may be doubted whether plato himself attained to any vision of absolute beauty without attaching to it material objects in the first place. a second class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the na

n aphrodite, aphrodite than isis, isis than babalon, babalon than nuit. let him decide therefore according to his discretion on the one hand and his aspiration on the other: and let not one outrun his fellow. 42. further concerning the value of this method. certain objections arise. firstly, in the nature of all human love is illusion, and a certain blindness. nor is there any true love below the veil of the abyss. for this reason we give this method to the philosophus, as the reflection of the exempt adept, who reflects the magister templi and the magus. let then the philosophus attain this method as a foundation of the higher methods to be given to him when he attains those higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of

LIBER CCCXXXV ADONIS

idens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose

u! iao sabaoth! dogs of hell! mumble spell! up! up! up! sup! sup! sup! adonis 23 u! aoth! abaoth! abraoth! sabaoth! livid, loath, obey the oath! ah [he shuts the book with a snap. you have come to me because you are crossed in love. psyche. most true, sir! hermes. ah! you fre greek! psyche. as you yourself, sir. hermes. then i.ve lost my pains. i need not fear to speak. i took you for a fool. ho! veil, divide [hanuman appears and lays his hand on a cord. things are much pleasanter the other side [the doctor throws off his cloak and cap, his straggling white hair and long pointed beard, appearing as a youth dressed fashionably; at the same time the curtain pulled back shows a room furnished with the luxury of a man of the world. a low balcony of marble at the back gives a view of the city

LIBER CCXLII AHA

denial of god-as-he-is-in-himself. the pupil sees nothing but a blank midnight in this emptying of the soul. he is shown that this is the necessary condition of illumination. distinction is further made between these three dhyanas, and those early visions in which things appear as objective. with these three dhyanas, moreover, are four other of the four elements: and many more. above these is the veil of paroketh. its guardians. the rosy cross lies beyond this veil, and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion

and therewith the vision called vishvarupa-darshana. moreover, there is the knowledge and conversation of the holy guardian angel. the infinite number and variety of these visions. the impossibility of revealing all these truths to the outer and uninitiated world. the vision of the universal peacock.atmadarshana. the confusion of the mind, and the perception of its self-contradiction. the second veil.the veil of the abyss. the fatuity of speech. a discussion as to the means by which the vision arises in the pure soul is useless; suffice it that in the impure soul no vision will arise. the practical course is therefore to cleanse the soul. the four powers of the sphinx; even adepts hardly attain to one of them! the final destruction of the ego. the master confesses that he has lured the di

h pain and joy are transcended even in early visions. ananda (bliss).and its opposite.mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati.the trance wherein the adept perceives his causal connection with the universe; past, present, and future. mastering the reason, he becomes as a little child, and invokes his holy guardian angel, the augoeides. atmadarshana arising is destroyed by t

waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs aven

rips apart when the spear strikes to jesus f heart! a mighty guard of fire are they with sabres turning every way! their eyes are millstones greater than the earth; their mouths run seas of blood. liber ccxlii 10 woe be to that accursed man of whom they are the iniquities! swept in their wrath fs avenging flood to black immitigable seas! woe to the seeker who shall fail to rend that vexful virgin veil! fashion thyself by austere craft into a single azure shaft loosed from the string of will; behold the rainbow! thou art shot, pure flame, past the reverberated name into the hall of death. therein the rosy cross is subtly seen. olympas. is that a vision, then? marsyas. it is. olympas. tell me thereof! marsyas. o not of this! of all the flowers in god fs field we name not this. our lips are s

LIBER CHANOKH

ers. the remaining 12 keys refer to the remaining lesser angles of the tables, the order of the elements being air, water, earth, fire. pronounce elemental language (also called angelic or enochian) by inserting the next following hebrew vowel between consonants, e.g. e after b (beth, i after g (gimel, a after d, etc.2 the opening of the portal of the vault of the adepts3 t. k. r. p paroketh, the veil of the sanctuary. the sign of the rending of the veil. the sign of the closing of the veil [give these [make the invoking pentagrams of spirit] in the number 21, in the grand word hyha; in the name hwchy, in the pass word i.n.r.i, o spirits of the tablet of spirit, ye, ye i invoke! liber lxxxiv 21 the sign of osiris slain! the sign of the mourning of isis! the sign of apophis and typhon! the

LIBER COLLEGII SANCTI

liber dcccxiii. 5. besides all this, he shall make constant and profound reflections upon the path. let him remember that the word philosophus is no idle term, but that philosophy is the equilibrium of him that is in the house of venus that is the lady of love. 6. when the title of dominus liminis is conferred upon him, let him rejoice exceedingly therein; but beware, for that it is but the false veil of the moon that hangs beneath the sun. 7. let him not venture while a member of the grade of philosophus 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 wand, accor

LIBER CORDIS CINCTI SERPENTE

hath sunk into the awful sea. 45. so am i, o adonai, my lord, and such are the waters of thine intolerable essence. 46. so am i, o adonai, my beloeved, and thou hast burst me utterly in sunder. 47. i am shed out like spilt blood upon the mountains; the ravens of dispersion have borne me utterly away. 48. therefore is the seal unloosed, the guarded the eighth abyss; therefore is the vast sea as a veil; therefore is there a rending asunder of all things. 49. yea, also verily thou art the cool still water of the wizard fount. i have bathed in thee, and lost me in thy stillness. 50. that which went in as a brave boy of beautiful limbs cometh forth as a maiden, as a little child for perfection. 51. o thou light and delight, ravish me away into the milky ocean of the stars! 52. o thou son of a

i the lord the desirable one concerning that which is beyond. 49. let not the dwellers in thebai and the temples thereof prate ever of the pillars of hercules and the ocean of the west. is not the nile a beautiful water? liber cordis cincti serpente svb figvra ynda 27 50. let not the priest of isis uncover the nakedness of nuit, for every step is a death and a birth. the priest of isis lifted the veil of isis, and was slain by the kisses of her mouth. then he was the priest of nuit, and drank of the milk of the stars. 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was as yet unquarried in the distant land? 52. there was also an humming-bird that

LIBER CXCVII STORY OF SIR PALAMEDES

n her skin! she looks and laughs upon the knight, then turns to buss the blubber mouth, draining the dregs of that black blight of wine to ease their double drouth! god! what a glance! sir palamede is stricken by the sword of fate: his mother it is in very deed that gleeful goes the goatish gait. his mother it his, that pure and pale cried in the pangs that gave him birth; the holy image he would veil from aught the tiniest taint of earth. she knows him, and black fear bedim those eyes; she offers to his gaze the blue-veined breasts that suckled him in childhood.s sweet and solemn days. weeping she bares the holy womb! shrieks out the mother.s last appeal: and reads irrevocable doom in those dread eyes of ice and steel. sir palamedes, the saracen knight 7 he winds his horn: his warriors po

cvii 58 the last bar breaks; the steel will snaps; the black hordes riot in his brain; a thousand threatening thunder-claps smite him.insane.insane.insane! his muscles roar with senseless rage; the pale knight staggers, deathly sick; reels to the light that sorry sage, sir palamede the lunatick. 59 xxv a savage sea without a sail, grey gulphs and green a-glittering, rare snow that floats.a vestal veil upon the forehead of the spring. here in a plunging galleon sir palamede, a listless drone, drifts desperately on.and on. and on.with heart and eyes of stone. the deep-scarred brain of him is healed with wind and sea and star and sun, the assoiling grace that god revealed for gree and bounteous benison. ah! still he trusts the recreant brain, thrown in a thousand tourney-justs; still he raves

hat conclusion subtly draws from out this chaos of mad laws? an i, the effect, as i, the cause? nay, the brain reels beneath its swell of pompous thoughts. enough to tell that he is known unknowable. sir palamedes, the saracen knight 81 thus did that knightly saracen in cantabrig.s miasmal fen lecture to many learned men. so clamorous was their applause .his mind (said they .is free of flaws: the veil of god is thin as gauze. that almost they had dulled or drowned the laughter (in its belly bound) of that dread beast he had not found. nathless.although he would away. they forced the lack-luck knight to stay and lecture many a weary day. verily, almost he had caught the infection of their costive thought, and brought his loyal quest to naught. it was by night that palamede ran from that mil

ests and cones that crouch like jackals. stress and shock move palamede no more. like fate he moves with silent speed. they flock, sir palamedes, the saracen knight 93 the gods, to watch him. now abate his pulses; he threads through the vale, and turns him to the mighty gate, the glacier. oh, the flowers that scale those sun-kissed heights! the snows that crown the quartz ravines! the clouds that veil the awful slopes! dear god! look down and see this petty man move on. relentless as thine own renown, careless of praise or orison, simply determined. wilt thou launch (this knight.s presumptuous head upon) the devastating avalanche? he knows too much, and cares too little! his wound is more than death can staunch. he can avoid, though by one tittle, thy surest shaft! and now the knight, brea

LIBER DCCCLX JOHN ST

nce of all, the transcender of all. and thee i seek insistently; though thou hide thyself in the heaven, there will i seek thee out; though thou wrap thyself in the flames of the abyss, even there will i pursue thee; though thou make thee a secret place in the heart of the rose or at the arms of the cross that spanneth allembracing space; though thou be in the inmost part of matter, or behind the veil of mind; thee will i follow; thee will i overtake; thee will i gather into my being. so thus as i chase thee from fastness to fastness of my brain, as thou throwest out against me veil after magic veil of glory, or of fear, or of despair, or of desire; it matters nothing; at the end i shall attain to thee.oh my lord adonai! and even as the capture is delight, is not the chase also delight? fo

LIBER DCLXXI VEL PYRAMIDOS

orthy alone to sit upon the double throne. attack is mine, and mine defence: and these are one. let us go hence! for i am master of my fate, wholly initiate. the secret word: m. m the words are spoken duly: the deeds are duly done my soul is risen newly to greet the risen sun. bell accordingly. one! four! five! hail! one! four! five! ten! all hail! sign accordingly. i give the sign that rends the veil. the sign that closes up the veil. m. m 12 2. the sealing of the pyramid proceed as in the building, unto the word .suns. the magus with wand] in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night (etc, to .breaks forth from under) he goes to the west, in the centre of the

is the path of. bell. hail asi! hail, thou wanded wheel! alpha and delta kissed and came for five that feed the flame. bell. hail, hoor-apep! thou sword of steel! alpha and delta and epsilon met in the shadow of the pylon and in iota did proclaim that tenfold core and crown of flame. hail, hoor-apep! unspoken name! bell. hail, hoor! hail, asi! hail, tahuti! hail asar un-nefer! through the rended veil. i am thyself, with all thy brilliance decked khabs am pekht (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text last revised 09.07.2004. transcriber.s notes. this text of liber pyramidos is composited from the two main published versions (typeset with no source stated in sothis magazine, st. albans, 1976, and facsimile of illuminated ms (presumably t

LIBER ISRAFEL

l h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose head is as an emerald, and thy nemmes as the night-sky blue! thee

LIBER LIBERI VEL LAPIDIS LAZULI

rs. 41. come, o my god, in one last rapture let us attain to the union with the many! 30 liber liberi vel lapidis lazuli 42. in the silence of things, in the night of forces, beyond the accursed domain of the three, let us enjoy our love! 43. my darling! my darling! away, away beyond the assembly and the law and the enlightenment unto an anarchy of solitude and darkness! 44. for even thus must we veil the brilliance of our self. 45. my darling! my darling! 46. o my god, but the love in me burst over the bonds of space and time; my love is spilt among them that love not love. 47. my wine is poured out for them that never tasted wine. 48. the fumes thereof shall intoxicate them and the vigour of my love shall breed mighty children from their maidens. 49. yea! without draught, without embrace

LIBER LVII

. and if the first be added to the last, it gives bt, theb, which is sometimes used for bwt, thob, good. there are three qabalistic veils of the negative existence, and in themselves they formulate the hidden ideas of the sephiroth not yet called into being, and they are concentrated in kether, which in this sense is the malkuth of the hidden ideas of the sephiroth. i will explain this. the first veil of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb= 2911. t.s] 10 [in his heptaplus] 10 liber lviii thus shadow forth the first three sephiroth or numbers. the se

of the negative existence is the ya, ain, negativity. this word consists of three letters, which 9 [however this involves counting the third letter (but not the second) as writ large for which there is absolutely no warrant. counting only the initial beth as writ large we get tycarb= 2911. t.s] 10 [in his heptaplus] 10 liber lviii thus shadow forth the first three sephiroth or numbers. the second veil is the [ws ya, ain-soph, the limitless. this title consists of six letters and shadows forth the idea of the first six sephiroth or numbers. the third veil is the rwa [ws ya, ain soph aur, the limitless light. this again consists of nine letters, and symbolizes the first nine sephiroth, but of course in their hidden idea only. but when we reach the number nine we cannot progress farther witho

LIBER LXI VEL CAUSAE

ory, and the use (for example) of the word .spirit. implies the scholastic philosophy and the hindu and taoist theories concerning the breath of man. so was it difficult to avoid implication of some undesirable bias by using the words .order .circle .chapter .society .brotherhood. or any other to designate the body of initates. 23. deliberately, therefore, idid he take refuge in vagueness. not to veil the truth to the neophyte, but to warn him against valuing non-essentials. should therefore the candidate hear the name of any god, let him not rashly assume that it refers to any known god, save only the god known to himself. or should the ritual speak in terms (however vague) which seem to imply egyptian, taoist, buddhist, indian, persian, greek, judaic, christian or moslem philosophy, let

LIBER LXVII THE SWORD OF SONG

th, mocking the soul foredoomed to pain. in any case, its run must range through countless miseries of change. so far, no farther, gentle youth! the mind can see. so much, no more. so runs the premiss major plain; identical, the noble truth first of the buddha.s noble four! the premiss minor. i deplore these limitations of the mind i strain my eyes until they.re blind, and cannot pierce the awful veil* in memoriam. all is sorrow 270 275 280 285 290 295 300 305 bard is pleased with himself. poetee manifests a natural irritation. sabb pi dukkham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist

kham. beyond thought, is there hope? maya again. vision of the 30 the sword of song that masks the primal cause of being. with all respect to buddha, fleeing the dreadful problem with the word .who answers, as who asks, hath erred. i must decidedly insist on asking why these things exist. my mind refuses to admit all-power can be all-wickedness .nay! but it may! what shadows flit across the awful veil of mist? what thoughts invade, insult, impress? there comes a lightning of my wit and sees.nor good nor ill address itself to task, creation.s ill, but a mere law without a will,40 nothing resolved in something, fit phantom of dull stupidity, and evolution.s endless stress all the inanity to knit thence: such a dark device i see! nor lull my soul in the caress of buddha.s .maya fashioned it

s, abide and mark the mind.s magnificence asssumed in the soul.s splendour! hear is peace; here earnest of assured release. here is the formless all-pervading spirit of the world, rising, fading into a glory subtler still. here the intense abode of will closes its gates, and in the hall is solemn sleep of festival. peace! peace! silence of peace! o visionless abode! cease! cease! through the dark veil press on! the veil is rent asunder, the stars pale, the suns vanish, the moon drops, the chorus of the spirit stops, but one note swells. mightiest souls of bard and music maker, rolls over your loftiest crowns the wheel of that abiding bliss. life flees down corridors of centuries pillar by pillar, and is lost. life after life in wild appeal cries to the master; he remains and thinks not. th

ntenance. yet, being seventeen, they were but one, and that one none, as before hath been showed. and this enumeration is a great mysterium of our art. whence a light hidden in a cross. now therefore having brooded upon the ocean, and smitten with the sword, and the pyramid being builded in just proportion, was that light fixed even in the vault of the caverns. with one stroke he rent asunder the veil; with one stroke he closed the same. and entering the sarcophagus of that royal tomb he laid him down to sleep. four guarded him, and one in the four; seven enwalled him, and one in the seven, yet were the seven ten, and one in the ten. now therefore his disciples came unto the vault of that mystic mountain, and with the keys they opened the portal and came to him and woke him. but during his

ving, shape anew a heaven and earth. ever changing, ever growing, ever dwindling, ever dear, ever worth the passion growing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit.s shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them. as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the e

LIBER MMCMXI NOTE ON GENESIS

t dual power of nature. as above, so below. and thus we find that the simple division into two is the method of multiplication of the am.ba, the lowest, simplest, and most [chaldaan oracles, fragment 64 in westcott and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested

LIBER O

ir with the sword or other weapon, the name spoken aloud, and the signs used, as illustrated. svb figvra vi. 7 the pentagrams of spirit invoking yt sa banishing equilibrium of actives, name: a h i h (eheieh. equilibrium of passives, name: a g l a (agla. the signs of the portal (see illustrations: extend the hands in front of you, palms outwards, separate them as if in the act of rending asunder a veil or curtain (actives, and then bring them together as if closing it up again and let them fall to the side (passives).11 (the grade of the .portal. is particularly attributed to the element of spirit; it refers to the sun; the paths of s, n, and o are attributed to this degree. see .777. lines 6 and 31 bis. the pentagrams of fire invoking aa banishing name: a l h i m (elohim. the sign of 4 =7:

d wonderful that no effort is here made to describe them. they are classified, tentatively, in .the herb dangerous. part ii, equinox vol. i, no 2, pp. 31-89. liber o vel manvs et sagitta 16 the signs of the grades 1. earth: the god set fighting 2. air: the god shu supporting the sky. 3. water: the goddess auramoth 4. fire: the goddess thoum-aesh- neith 5, 6. spirit: the rending and closing of the veil 7-10. the l.v.x. signs. 7+ osiris slain.the cross. 8. l isis mourning.the svastika. 9. v typhon.the trident. 10. x osiris risen.the pentagram. svb figvra vi. 17 transcriber.s notes. this is based mostly on the edition of .liber o. published in equinox i (2. references to other works published in the equinox have thus been changed from relative to absolute. footnotes are from the equinox publi

is a notariqon (acronym) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating pentagram with the name agla and the sign of closing the veil to be given before the pentagram of earth or water. the g.d. ritual of the pentagram (as printed by regardie) states that .the saluting sign of the 5 =6 grade. rather than the portal signs should be used with the spirit pentagrams. this probably refers to th

LIBER PORTA LUCIS

cients, his friends shall say: glook! he pretends to read this book. but it is unintelligibile.it is nonsense. h yet he delights in the odyssey, while they read vain and vulgar things. 17. we shall bring you to absolute truth, absolute light, absolute bliss. 18. many adepts throughout the ages have sought to do this; but their words have been perverted by their successors, and again and again the veil has fallen upon the holy of holies. 19. to you who yet wander in the court of the profane we cannot reveal all; but you will easily understand that the religions of the world are but symbols and veils of the sub figura i 3 absolute truth. so also are the philosophies. to the adepts, seeing all things from above, there seems nothing to choose between buddha and mohammed, between atheism and th

LIBER STELLAE RUBEAE

licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and the beloved shall abide with thee. 33. thou shalt not disclose the interior world of this rite unto any one: therefore have i written it in symbols that cannot be understood. 34. i who reveal the ritual am iao and oai; the right and the averse. 35. these are alike unto me. 36. now the veil of this operation is called shame, and the glory abideth within. 37. thou shalt comfort the heart of the secret stone with the worm blood. thou shalt make a subtle decoction of delight, and the watchers shall drink thereof. 38. i, apep the serpent, am the heart of iao. isis shall await asar, and i in the midst. 39. also the priestess shall seek another altar, and perform my ceremonies thereon

LIBER XCV THE WAKE WORLD

f course the language of the wake-world is silence. so never mind! let me go on. we came by and by to the sixth house. i forgot to say that all those three paths were really one, because they all meant that things were different inside to outside, and so people couldn.t judge. it was fearfully interesting; but mind you don.t go in those passages without the fairy prince. and of course there.s the veil. i don.t think i.d better tell you about the veil. i.ll only put your mouth to my head, and your hand.there, that.ll tell any body who knows that i.ve really been there, and it.s all true that i.m telling you. this sixth house is called the treasure house of gold; it.s a most mysterious place as ever you were in. first there.s a tiny, tiny, tiny doorway, you must crawl through on your hands a

here is the path of the queen of love which is more beautiful than anything, and along it my own dear lover passes to my bridal chamber. then there are the three ways to the holy house of the old king, the way by which he is joined with the new fairy prince, where dwells a moonlike virgin with an open book, and always, always reads beautiful words therein, smiling mysteriously through her shining veil, woven of sweet thoughts and pure kisses. and there is the way by which i always go to the king, my father, and that passage is built of thunder and lightning; but there is a holy domus iii v. intellectio abest egoitas ego est non-ego puerperium partus vita adepti via w v. clavus via h v. fenstra via d v. porta via g v. camelus via b v. domus. the wake world 19 magician called hermes, who tak

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

tland thrym has the giants prepare for freyja fs arrival (22.23. but when the feast begins, the bride eats an entire ox, eight salmon, and all the delicacies intended for the ladies, and gshe h drinks three barrels of mead (24. the giant wonders at this appetite (25, but loki responds that freyja has not eaten for eight nights, so eager was she to come to jotunheimar (26. thrym lifts the bride fs veil and is horrified by the burning eyes it conceals (27. loki counters that freyja has not slept for eight nights, so eager was she to come to jotunheimar (28. thrym fs sister asks for a gift of love (29, but thor asks that the hammer be brought in to hallow the marriage (30. the final two stanzas show thor in a familiar role: 31. hlorridi [thor] fs heart laughed in his breast when the tough-min

LUCIFERIAN SORCERY

of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a witches sabbat grimoire of vampiric sorcery and chaos magick by michael ford, 1999, 2001 saturn itself is the low

y will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat line

knowledge, from which i may become as god (goddess) itself. from the dream of spirit, emerge! facing north: belial, belarion, the seraphim who would command the earth. allow your essence to surge through me as i stand upon the earth, your very eyes shall mirror my self. i call thee forth from the depths of the earth, give me the strength to become belarion al dajjal when i have passed through the veil! imagine the four crowned princes flowing within you, that you may absorb and take the knowledge of the daemonic force to use in a positive, creative way. the baptism is therefore one of self-initiation, so thus the symbols you believed they were are the opposite. face now and invoke shaitan, from which you shall awake. the sigil of shaitan should be focused upon and a mantra be recited, vibr

azoth is a form of life and death. from between comes the possibility of manifestation. ba- the soul in egyptian mythology. when the immortal physically dies, the ba, which is the astral body, lives on within the tomb and beyond. ba may be seen as the evil 34 genius of earth bound force often presented in egyptian lore as a human headed bird. the ba is the psyche and force which exists beyond the veil. balefire ritual fire used in coven gatherings. black flame the illuminated essence of being, the concept that we perceive ourselves and our separate aspect from the natural order. the gift of set or azazel. chalice the magickal cup used for philters and ceremonies. while some covens and individuals use the silver cup, one may use a kapala as well, which is a human skull cap often imported fr

LUCIFERIAN SORCERY AND SET TYPHON

n of the witch cult, in it's dreaming and waking aspect. while wicca has taken a more sterile approach to the goddess, a luciferian sorcerer acknowledges the beauty of the daemonic goddess as a well of power and selfdeification. through babalon we drink the blood of saints and emerge as god itself. lilith is the succubus witch queen of the sabbat, whom is the very mother of us all. any within the veil of darkness are from her, we fornicate with her continually in the fruitful imagination of creation. the above four names are but a glimpse at her face, for she wears many masks in accordance with her role. all individuals must invoke babalon lilith within, regardless of gender. she is reached in the city of chorazin, from which you seek the skull cup of blood, drinking deep from the immortal

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden -from the book of the witch moon, a grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essenc

ally will be brought to listen to the elements, observe and learn. the one who brings the mind in tune with his or her surroundings is better adapted to work magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft

MACNULTY W KIRK KABBALAH AND FREEMASONRY

is this independent, separate self, represented by the junior warden, which is slain. after the "death" the posture to which the candidate is restored suggests a oneness with an elevated consciousness close to the top of the tree and represented by the master; it is an idea consistent with the teaching of "the luminous mirror" on the coffin there is a representation of the holy-of-holies, and the veil is drawn back slightly, suggesting that by passing through this death-like process one can gain access to the divine presence which is said to reside in that place. w.l. wilmshurst has described the master mason's degree in such terms "hence the third degree is that of mystical death, of which bodily death is taken as figurative. in all the mystery-systems of the past will be found this degre

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

gh those minds, posterity. robert macoy, 33, in his general history of freemasonry, pays a magnificent tribute to the part played by the ancient mysteries in the rearing of the edifice of human culture. he says, in part "it appears that all the perfection of civilization, and all the advancement made in philosophy, science, and art among the ancients are due to those institutions which, under the veil of mystery, sought to illustrate the sublimest truths of religion, morality, and virtue, and impress them on the hearts of their disciples* their chief object was to teach the doctrine of one god, the resurrection of man to eternal life, the dignity of the human soul, and to lead the people to see the shadow of the deity, in the beauty, magnificence, and splendor of the universe" with the dec

eir true origin is not suspected. many of the gnostic concepts have actually been incorporated into the dogmas of the christian church, and our newer interpretations of christianity are often along the lines of gnostic emanationism. the mysteries of, asar-hapi the identity of the greco-egyptian serapis (known to the greeks as serapis and the egyptians as asar- hapi) is shrouded by an impenetrable veil of mystery. while this deity was a familiar figure among the symbols of the secret egyptian initiatory rites, his arcane nature was revealed only to those who had fulfilled the requirements of the serapic cultus. therefore, in all probability, excepting the initiated priests, the egyptians themselves were ignorant of his true character. so far as known, there exists no authentic account of th

ith the miseries of those who failed to make the best use of their philosophic opportunities, the chambers of initiation were subterranean and the horrors of hades were vividly depicted in a complicated ritualistic drama. after passing successfully through the tortuous passageways, with their trials and dangers, the candidate received the honorary title of mystes. this meant one who saw through a veil or had a clouded vision. it also signified that the candidate had been brought up to the veil, which would be torn away in the higher degree. the modern word mystic, as referring to a seeker after truth according to the dictates of the heart along the path of faith, is probably derived from this ancient word, for faith is belief in the reality of things unseen or veiled. the greater mysteries

ystic and splendid visions, the felicity of the soul both here and hereafter when purified from the defilement of a material nature, and constantly elevated to the realities of intellectual (spiritual) vision" just as the lesser mysteries discussed the prenatal epoch of man when the consciousness in its nine days (embryologically, months) was descending into the realm of illusion and assuming the veil of unreality, so the greater mysteries discussed the principles of spiritual regeneration and revealed to initiates not only the simplest but also the most direct and complete method of liberating their higher natures from the bondage of material ignorance. like prometheus chained to the top of mount caucasus, man's higher nature is chained to his inadequate personality. the nine days of init

h universal and individual redemption and regeneration, and those who do not comprehend the true nature of this supreme allegory are not privileged to consider themselves either wise or truly religious. next: the life and teachings of thoth hermes trismegistus sacred texts esoteric index previous next p. 37 the life and teachings of thoth hermes trismegistus thunder rolled, lightning flashed, the veil of the temple was rent from top to bottom. the venerable initiator, in his robes of blue and gold, slowly raised his jeweled wand and pointed with it into the darkness revealed by the tearing of the silken curtain "behold the light of egypt" the candidate, in his plain white robe, gazed into the utter blackness framed by the two great lotus-headed columns between which the veil had hung. as h

MASTERING WITCHCRAFT

nsideration of the pyramid to contend with as a witch is the important one of secrecy. now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant freedom and loosening of restrictions, it will still be very much in your own interests as a witch to shroud certain of your doings in a reasonable veil of secrecy. apart from the fun and glamour involved in so doing, there are one or two practical considerations in addition to a magical one which also make this maxim of secrecy meaningful. if someone obliquely gets to hear that you, a witch, are performing a magical operation for or against him, whether or not he believes or disbelieves in your powers, way down inside him his deep mind will

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

above. when the companions shall be thus ordained and disposed, the master shalt be able to operate in surety together with them, every time that it shall please him; and he shall perform his operation happily, and shall attain his end. but for the safety both of soul and of body, the master and the companions should have the pentacles before their breasts, consecrated, and covered with a silken veil, and perfumed with the proper fumigations. by the which being assured and encouraged, they may enter into the matter without fear or terror, and they shall be exempt and free from all perils and dangers, provided that they obey the commands of the master and do all that he ordain them. if they shall act thus, all things shall go according unto their desires. all being thus arranged, the maste

MEANING OF MASONRY

ike all sacraments, an outward and visible side consisting of its ceremonial, its doctrine and its symbols which we can see and hear, and an inward, intellectual and spiritual side, which is concealed behind the ceremonial, the doctrine and the symbols, and which is available only to the mason who has learned to use his spiritual imagination and who can appreciate the reality that lies behind the veil of outward symbol. anyone, of course, can understand the simpler meaning of our symbols, especially with the help of the explanatory lectures; but he may still miss the meaning of the scheme as a vital hole. it is absurd to think that a vast organization like masonry was ordained merely to teach to grown-up men of the world the symbolical meaning of a few simple builders' tools, or to impress

tions with the physical world, and to perform the functions appropriate to it in this particular phase of its career. need i say that the physical form with which we have all been invested by the creator upon our entrance into this world, and of which we shall all divest ourselves when we leave the lodge of this life, is represented among us by our masonic apron? this, our body of mortality, this veil of flesh and blood clothing the inner soul of us, this is the real" badge of innocence" the common" bond of friendship" with which the great architect has been pleased to invest us all: this, the human body, is the badge which is" older and nobler than that of any other order in existence: and though it be but a body of humiliation compared with that body of incorruption which is the promised

st heaven, is love, in the full exercise of which god-like virtue a mason reaches the summit o f his profession; that summit being god himself, whose name is love. i cannot too strongly impress upon you, brethren, the fact that, throughout our rituals and our lectures, the references made to the lodge are not to the building in which we meet. that building itself is intended to be but a symbol, a veil of allegory concealing something else "know ye not" says the great initiate st. paul" that ye are the temples of the most high; and that the spirit of god dwelleth in you" the real lodge referred to throughout our rituals is our own individual personalities, and if we interpret our doctrine in the light of this fact we shall find that it reveals an entirely new aspect of the purpose of our cr

ld, from his prison-like husk of mortality, and from the daily burdens incident to existence in this lower plane of life. all that he fears is that when the time comes, he may not be free from those" stains of of falsehood and dishonour" those imperfections of his own nature, that may delay his after-progress. no! the death to which masonry alludes, using the analogy of bodily death and under the veil of a reference to it, is that death-in -life to a man's own lower self which st. paul referred to when he protested" i die daily" it is over the grave, not of one's dead body but of one's lower self, that the aspirant must walk before attaining to the heights. what is meant is that complete self-sacrifice and self-crucifixion which, as all religions teach, are essential before the soul can be

p: until at length divine help itself descends from the throne above and, with the" lion's grip" of almighty power, raises the faithful and regenerated soul to union w ith itself in an embrace of reconciliation and at-one-ment. in all the schools of the mysteries, as well as in all the great religions of the world, the attainment of the spiritual goal just described is enacted or taught under the veil of a tragic episode analogous to that of our third degree; and in each there is a master whose death the aspirant is instructed he must imitate in his own person. in masonry that prototype is hiram abiff: but it must be made clear that there is no historical basis whatever for the legendary account of hiram's death. the entire story is symbolical and was purposely invented for the symbolical

MICHAEL FORD BOOK OF CAIN

nd 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 filled skull bowl will show unto you that which the profane cannot see, yet in it s veil will the path of the red dragon be shown, you must come forth by dreaming to see within this bowl, and i shall wait for you there cauled in the crimson drape, veiled from the eyes of the blind. hold this skull and behold the spirits which walk with you, by self-transformation on the meeting path shall this mark be evermore your father, the dragon djinn of old forever walk with you, and in rap

lack as pitch arose and took the form of a bearded king, saying in a comely voice- my son, what do you ask of me? my father, i grow weary, little food and water, i am confused, cold and scared. shall you not guide me? i said with innate honesty. cain, you grow so close yet you are honest with me what if i told you that your journey is in vain, and your mother and foreseen concubine lay beyond the veil of death? i grew angry unto this dragon, who i called father and said then i shall walk the path of fire my self, yet she calls unto me nonetheless. i will not resign although i am tired and cold. you shall not bend me! even if i must face darkness in eternity alone, i shall! this dragon grew in its surrounding flames and the king transformed into an angelic prince, and said unto me- cain, my

eams were pleasant and filled with sorcerous images which i understood came from the gates i opened forth. i woke in the feeling of sweat and filth from the previous day, i was refreshed yet unclean. i killed a small animal with ease and ate in the morning light. i then took to the desert sun yet again. i grew more tired and had very little water left in my flask, and the sun grew in its heat. my veil which covered my head was salt filled and gray with dirt and sand, what was once white was now soiled. by the noon tide hour i did indeed approach what was caves, i felt a sense of isolation here, yet i was being watched. the sea was violent and still comforting. the air was hot with noxious heat, pouring through my veil as i walked along, tired and aching from this desolate journey. it was h

s to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of worlds! strike now with thy hammer, shall the eye of the serpent open fort

MICHAEL FORD WITCHMOON

odeus, the son/husband of lilith (as samael in some hebrew lore. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood, i shall know the secrets not so hidden! 51 51 by the full moon and the sun which both illuminate the inner space of my self, i grant this area protection and safety from that which would devo

lay. it was this very spirit who brought unto us freedom and divinity. by the fire and blackened earth i deny the baptism of the profane, that faith in dogmatic sickness of spirit be banished that the stain of guilt ridden spirituality be forgotten. i speak these prayers against the sun, as songs to the shadows as gifts to the broken and trampled cross from the chalice of blood offered beyond the veil of the dead i go forth as the beast within the storm, as the man of the black goat skin am i reposed in the night, again shall i come forth in light. let our will be done! come thou forth, mighty dead come thou forth -shades of the grave! i trample this cross in the name of the devil, hidden watcher of the path known as azazel! by baphomet shall this be done! 53 53 magickal weapons magickal w

ood should be added as a gift to the dead. the night of vampiric rising and shape shifting has highest priority, revel and bask in the great glory that your very blood is of hecate! a bonfire should feature if outdoors in seclusion, a blaze to mirror the great sabbath feast of the spirit. 83 83 the rite should open with the witches rune and then intone "samhain, great god of the dead to which the veil is lifted: we call those of our blood, with our many desires, to walk! azazel, from the hidden forests of thy seraphim walk, to live within every grave, from which we too are come; and stalk with us the skies by night! this is our passion of shadows and of night, so our eyes burn as does thy great fire, thou that revealest, thou that becometh" celebrate with such a fury and rising ecstasy as

associate god or goddess form of the higher famulus/angel/demon. seven: this is the path of over-stimulation and exhaustion, which ushers forth ones coming into being. this may be conducted for a period with devotion to the goddess babalon/lilith/az. that all sexual and physical acts are focused and dedication to ones becoming through her. your body shall be a temple in her name. 88 88 eight: the veil of anpu and the awakening of seker. the vampyric remanifestation. the dual ecstasies are intertwined and baphomet emerges as self. the death posture, focus of the vampyric mysteries of khem shall then the luciferian awakening come to pass. the 8-pointed path of luciferian and infernal becoming be undertaken through a period of 12 months. keep a journal of both dreams and workings to monitor y

rcerer, in whom the desire of belief is to awaken the onward and creative flow of inspiration. the gods speak through our sparkling inner sight, through our joy, anger, love and hate. the source and definition of spares sorcery lies within the witch cult that fueled his inspiration. yelg paterson, a figure shrouded in mystery, gives answers in the light of the moon between dusk and dawn where the veil is thin. any working to contact witch mother paterson demands individual interpretation or fictional inspiration to create belief, and later manifestation, within the individual. the zos kia cultus must be an individual development, created as his or her own system based around the alphabet of desire. the finer applications of such a system operate according to individual knowledge and intere

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

his posterity shall begeton the earth giants, not spiritual, but carnal.(book of enoch)i am offspring of the serpent-nature and a corruptor's son. i am the son of he who..sits onthe throne and has dominion over the creation beneath the heavens.(book of acts)only by magic could they be discovered, only by sound could their faces be seenbut yeknow, the masters were mighty in magic, able to lift the veil from the face of the serpent, ableto send him back to his place. came they to man and taught him the secret, the word thatonly a man can pronounce; swift then they lifted the veil from the serpent and cast him forthfrom the place among men (emerald tablets of hermes. and so in numerous movies, not all of which are created by perverse personages, we see thegreat tale cryptically and repeatedly

od,poisoned the lakes, slaughtered the best of the human gene pool in wars for profit,eradicated entire nations and indigenous peoples, enslaved the ancient races, dividedthe lands, incarcerated the innocent, martyred the meek and the sensitive, dug cavernsdeep into the tissues of the earth, altered the electromagnetic frequency of the humanbody through the misuse of electricity, torn through the veil of the subatomic realms,massacred millions with their nuclear and atomic assaults, messed with mind con-trol, perverted the subject of history, lead millions down the path of mania and selfdestruction through devastating psychedelic drugs, peddled all kinds of pharmaceuti-cal poisons, incubated every vice and addiction that one can imagine, imposed debtslavery, and basically industrialized th

or leave italy at short notice. four thou-sand of them were transported.the chaldean astrologers, and afterwards all astrologers, magi, andworshippers of strange gods, were banished out of italy (p. 53)claudius and caligulaclaudius and caligula also insisted on being worshipped as actual gods.the strange separatism of the emperorsthe deified julius appears in his statues and coins covered with a veil. augustus was repeatedly absentin the provinces, whence he returned to rome in a secret manner. in the city he dwelt in a retired portionof his palace, a lofty chamber, which he called the syracuse, and he commonly supped alone (p. 81)today we have the idea of the lofty chamber expressed in the architecture of the penthouse. pen means the head or the high place. to the last, the emperors of c

MICHAEL W FORD THE VAMPIRE GATE

rism from the material body astral flight is a powerful state in vampiric development. the luciferian spirit is centered in the element air, thus relating to the astral body itself. the witches sabbat in the luciferian witchcraft tradition is founded in the dreaming or astral conclave, the subjective experience from which a level of initiation occurs. the sabbat is a reality, yet it lies behind a veil found. as tiamat is the goddess of vampires, the method of sorcery of draining astral energy should be practiced in everyday life while secretly, with the intent of immortality. much of the practice of vampyrism or vampirism from a luciferian focus is based around the ahrimanic daevas, yatuk dinoih. one may practice vampirism in the following manner: 1. physical contact (handshake, brush up a

ubriel+ alhaziel+ lufexiel blackened demonic giant-spirits with venomous serpents coiled around them. saturn binah lucifuge sateriel (sataral: saturniel+ abnexiel+ tagariel+ asteriel+ reqraziel+ abholziel+ lareziel 54 binah are called the saterial or harasiel, the destroyers whose forms and appearances are gigantic black veiled heads with horns, and hideous eyes burning blood red seen through the veil, and they are followed by evil centaurs or bestial figures. using darkness and the night to take form and project in dreams. jupiter chesed astaroth gamehioth (gamchath: gabedriel+ amdebriel+ malexiel+ chedebriel+ a'othiel+ theriel gagh shekelah, the ones of chaos, and their forms are those of the black, cat-headed giants. they are also called aziel, chazariel and agniel and related to devour

irits of lucifuge the vampyre magickian may drink from their own fountain of life, consuming their instincts and spiritual detachment from the physical world. these spirits aid in astral projection. necheshethiron scorpio (october 23 nov 21 -fixed water a copper dark brown, bloodied color their forms are demonic human headed insects. death becomes transformation. use the necheshethiron when their veil of the living and the dead is thin. nachashiron sagittarius (nov 22 december 21 -mutable fire these demons appear as dog-headed serpents. they are swift and seem to emanate fire in the triangle. drink deep from them in evocation, drawing in the fire of the spark of the abyss, if binding them to a sigil after evoking, send them forth to burn your target with inner desire then 59 arising to dra

MICHAEL WYNN THE SOUL TRAVELERS

truth, there s nothing slow about it. the objects in the separate worlds are copies of each other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than cop

s, 4 reign supreme: michael, gabriel, raphael, and uriel. as stated earlier, each person is assigned a guardian angel at birth, and it is the duty of this angel to counteract the negative whispering which stream from that person s demonic counterpart. this guardian angel is not entirely a separate being but merely another part of the whole. it is this being, who is separated from the whole by the veil, that represents each person s direct connection to god. this entity does not tell lies nor commandeer freewill. contrary to popular belief, this being is solely interested in your spiritual fate, and does not concern itself with your mortal fate. put simply, if you re soul is more likely to enter into heaven by dying today, rather than years from now, your guardian angel will do nothing to s

inati practice the occult, and how few of them tell you how it s used. without magic, there is no occult; without magic, the occult is nothing more than a collection of symbolic folklore and superstitions, same as every other religion; without magic, the occultist has no more access to hidden truth than the rest of us and, like the rest of us, must wait for crumbs of wisdom from above to pass the veil and fall into their lap. the first thing i noticed about the more morally-balanced magicians is how they speak to, and about, negative spirits. while in ritual, the satanist spoke to these demons as gods, while the white magician spoke to them as slaves. the satanist spoke from both sides of his mouth in regards to his relationship to these negative entities. on one side of his mouth, he spok

eriously. and naturally, there are those in the occult who say that a ghost truly is the dead spirit of a strong-willed person or warlock, both of which are said to be more likely to survive the transition into death. ancient man also understood the inherent power of location. in is believed by occultists, both modern and otherwise, that there are some points on the surface of the earth where the veil between our world and the spirit world (or the past) is extremely thin. and when certain random conditions conspire, the veil between the worlds is completely lifted, allowing those on both sides to interact temporarily. i have even heard that on nights such as halloween, the veil is thinner at all points. traditionally ancient man marked these locations with massive stone monuments and struc

gic rituals and rites of transformation at these locations. but these special locations on earth s surface don t occur only as hotspots, but also as linear paths that circled the earth. in the past, these paths were called dragon paths or dragon lines, but the modern term for these linear-shaped regions is ley lines. these geometrically inclined paths may not represent the only weak points in the veil but, perhaps, the haunted house represents a less organized--michael wynn's "the soul travelers" 51 small, and randomly placed speckle painted on the globe. intention and the tides of time [3.4] all of us are familiar with the power of intention, whether consciously or unconsciously. sometimes people can be made upset by the mere mention of an undesired, yet extremely unlikely, fate; as if th

MICHAEL W FORD NOX UMBRA

coven of being, we who drink of the dual ecstasies of the empyrean and infernal meeting of spirts. by the seventh which is the name lilkamena, born of the congress of incubi and succubi, who shall tempt mine enemy unto death and my friend into the pleasures of life, i summon thee forth. by the eighth which is the name marakalaz, haunter of fields of the dead, feasting of those who have passed the veil, i summon thee into the temple to protect this coven of night and becoming. formula of the binding of earth i summon now those guardians of the path whom are the initiators of death and rebirth- ahriman, shadow form. daemon and sorcerer- i call you, forth to this circle (imagine a great shadow with many bestial and infernal aspects, the form encircles you and you welcome it) i summon now lili

th is the mother of the vampyrie myth, as well as the symbol of fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances

introspection, ultimately to create a self-deified and productive god and goddess. the luciferian essence is found within the eyes of cain, the father of witchblood, buried deep within the dark well of the watchers, from which our mind is of the deep. leviathan the serpent guards this gateway of the arcana of sleep, from which the twilight brings the nightside of the immortal, those who pass the veil of the birth caul of lilith through the essence of the adversary. the birth caul itseif is a vampyric reference to folklore of europe. called specifically the amniotic membrane, which is a birth caul which almost guarantees in european folk lore that one will return from the dead, is the mark of the vampyric aspect of lilith, the death-mask of awakening towards the nightside. the caul itself

e machete to be held, from which the blade is a bit rusty- held in by a back of snake skin. this has been an ongoing work to awaken the spirit within, a join in union with a new famulus bound within. holding the kangling, facing the west i called "i approach the west gate, unto the winds of funerals of past and to come, i summon forth azrael, the angel of death who grants the sight of beyond, the veil is thin! i summon thee goddess of the crossroads, who walks with the howling of wolves, come forth hecate. phenomena and record- became too dark to write as i worked through the ritual, two candles burned in the chamber which was sufficient light. rain poured as i recited. holding evocation dagger "zrazza, zrazza, ushanicht, zrazza, umpeshu "from the grave i return, midnight and midday, from

with the limbs of the wolf do i run. i summon forth the dead from their gray tombs and shadows, hekas, hekas, hekas hecate "encircle me in your shadows ashen, and those within this circle blessed under the cloak of azrael "i ensorcell the spirits of the ancestral dead, those who hasten to the circle chant of the sabbat, come forth, mighty dead arise. we of vampyric birth do acknowledge thee! the veil is thin, enter this plane of waking and dreaming "i, akhtya seker arimanius- call forth from the grave that which walks the dream lands haunting and draining those sleeping and unawake. by my oath, signed in blood from which the sorcerous art is pledged, i do call the attendant of this mask andmy own famulus which shall reside within this very object of arte. by the sign of x do i mark thee

MORALS AND DOGMA

us, and which many painters of the middle age have reproduced by this description, is a monument at once philosophical and magical. it is a most complete moral synthesis, and at the same time the most audacious demonstration ever given of the grand arcanum, of that secret whose revelation would overturn earth and heaven. let no one expect us to give them its explanation! he who passes behind the veil that hides this mystery, understands that it is in its very nature inexplicable, and that it is death to those who win it by surprise, as well as to him who reveals it. this secret is the royalty of the sages, the crown of the initiate whom we see redescend victorious from the summit of trials, in the fine allegory of cebes. the grand arcanum makes him master of gold and the light, which are

, rebuking our littlenesses and meannesses, arraigning our prejudices and passions, and warring against the armies of our vices. it wars against the passions that spring out of the bosom of a world of fine sentiments, a world of admirable sayings and foul practices, of good maxims and bad deeds; whose darker passions are not only restrained by custom and ceremony, but hidden even from itself by a veil of beautiful sentiments. this terrible solecism has existed in all ages. romish sentimentalism has often covered infidelity and vice; protestant straightness often lauds spirituality and faith, and neglects homely truth, candor, and generosity; and ultra-liberal rationalistic refinement sometimes soars to heaven in its dreams, and wallows in the mire of earth in its deeds. there may be a worl

he fruit of false and pernicious doctrines, moral, political, and religious, than of vicious inclinations. much of the masonic secret manifests itself, without revealing it, to him who even partially comprehends all the decrees in proportion as he receives them; and particularly to those who advance to the highest degrees of the ancient and accepted scottish rite. that rite raises a corner of the veil, even in the degree of apprentice; for it there declares that masonry is a _worship. masonry labors to improve the social order by enlightening men's minds, warming their hearts with the love of the good, inspiring them with the great principle of human fraternity, and requiring of its disciples that their language and actions shall conform to that principle, that they shall enlighten each ot

ical degrees of the ancient and accepted scottish rite; and the beginning of a course of instruction which will fully unveil to you the heart and inner mysteries of masonry. do not despair because you have often seemed on the point of attaining the inmost light, and have as often been disappointed. in all time, truth has been hidden under symbols, and often under a succession of allegories: where veil after veil had to be penetrated before the true light was reached, and the essential truth stood revealed. the human light is but an imperfect reflection of a ray of the infinite and divine. we are about to approach those ancient religions which once ruled the minds of men, and whose ruins encumber the plains of the great past, as the broken columns of palmyra and tadmor lie bleaching on the

rsal symbolism instead of technicalities of language, inviting endless research, yet rewarding the humblest inquirer, and disclosing its secrets to every one in proportion to his preparatory training and power to comprehend them. even if destitute of any formal or official enunciation of those important truths, which even in a cultivated age it was often found inexpedient to assert except under a veil of allegory, and which moreover lose their dignity and value in proportion as they are learned mechanically as dogmas, the shows of the mysteries certainly contained suggestions if not lessons, which in the opinion not of one competent witness only, but of many, were adapted to elevate the character of the spectators, enabling them to augur something of the purposes of existence, as well as o

MOTTA MARCELO THE COMMENTARIES OF AL

ss, speaking as nuit, appeals" etc. aiwass, being an lpsissimus, can of course speak in name of infinite space. the fact that children is with c capital indicates a hidden technical meaning in the verse. those children are rather big children! they are giants, titans, gargantuas or pantagruels of legend in short, they are babes of the abyss. this is the "grade, or rather, the "going" in which the veil is rent and the mind receives the first impact of the infinite. in this sense, therefore, nuit is appealing to 666 to become the hierophant of the greater mysteries that is to say, the magus of the aeon, the initiator of the masters of the temple. obviously, he must be in chokhmah. 6. be thou hadit, my secret centre, my heart& my tongue! aleister crowley is being 'chosen and the choice is spe

. c. now 666 does his. suum cuique) 8. the khabs is in the khu, not the khu in the khabs. khabs 'star, or 'inmost light, is the original individual, eternal essence in us. the khu is the magical garment which it weaves for itself, a 'form' for this being beyond form, by use of which it can gain experience through self-consciousness, as explained in the note to verses 2 and 3. the khu is the first veil, far subtler than mind or body, and truer; for its symbolic shape depends on the nature of its star. why are we told that the khabs is in the khu, not the khu in the khabs? did we then suppose the converse? i think we are warned against the idea of a pleroma, a flame of which we are sparks, and to which we return when we 'attain. that would indeed make the whole curse of separate existence ri

ghest grades of initiation; but the above should suffice the average intelligence) we are not to regard ourselves as base beings, without whose sphere is light or "god. our minds and bodies are veils of the light within. the uninitiate is a "dark star, and the great work for him is to make his veils transparent by 'purifying' them. this 'purification' is really 'simplification; it is not that the veil is dirty, but that the complexity of its folds makes it opaque. the great work therefore consists principally in the solution of complexes. everything in itself is perfect, but when things are muddled, they become 'evil. this doctrine is evidently of supreme importance, from its position as the first 'revelation' of aiwass. when a.c. says, above, second paragraph "did we then suppose the conv

atu death, in which the central figure once again is saturn, the great one of the night of time. this is the "god no" the god who can live in a dog. again, there is an identification between the qabalistic values of no and on, for which see liber xv and others "no" can, of course, be written nv, 56, nuit; but is also 50+70=120, the mystical age of the adept minor. the adept minor has crossed that veil on one side of which is written "no separate existence; and on the other "no existence. there is, of course, one god who lives in a dog the god anubis, who guides the soul in the underworld. this is a hint for members of a certain grade. it must also be remarked that "the dog" was one of the names ascribed to the "devil" in the middle ages. the verse has, therefore, several subtle technical m

m is in my eyes& my spangles are purple& green. there is here suggested the image of 'the star and the snake. nothing of the sort. see liber had. 51. purple beyond purple: it is the light higher than eyesight. there is a certain suggestion in this 'purple' as connected with 'eyesight' which should reveal a certain identity of hadit with the dwarf-soul to those who possess eyesight! 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. mohammed struck at the root of the insane superstition of tabu with his word "women are your field; go in unt

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

wrath. if the calm and tranquil sea became suddenly agitated, and the crested billows rose mountains high, dashing furiously against the rocks, and threatening destruction to all within their reach, the sea-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 t

ne, holding a pomegranate in one hand and a sceptre surmounted by a cuckoo in the other. she appears as a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her forehead is broad and intellectual, her eyes large and fully opened, and her arms dazzlingly white and finely moulded. the finest statue of this divinity was that by polycletus at argos. her attributes are the diadem, veil, sceptre, and peacock. the first day of every month a ewe-lamb and sow were sacrificed to hera. the hawk, goose, and more particularly the peacock[17] were sacred to her. flocks of these beautiful birds generally surround her throne and draw her chariot, iris, the rainbow, being seated behind her. her favourite flowers were the dittany, poppy, and lily. juno. page 43 juno, the roman divinity

goddess; the drapery falls in careless folds from the waist downwards, and her whole attitude is the embodiment of all that is graceful and lovely in womanhood. she is of medium height, and the form is perfect in its symmetry and faultless proportions. aphrodite is also frequently represented in the act of confining her dripping locks in a knot, whilst her attendant nymphs envelop her in a gauzy veil. the animals sacred to her were the dove, swan, swallow, and sparrow. her favourite plants were the myrtle, apple-tree, rose, and poppy. the worship of aphrodite is supposed to have been introduced into greece from central asia. there is no doubt that she was originally identical with the famous astarte, the ashtoreth of the bible, against whose idolatrous worship and infamous rites the proph

ty, that every power of nature was a divinity, which, according as its character was baleful or beneficent, worked for the destruction or benefit of the human race. helios, who was the son of the titans hyperion and theia, is described as rising every morning in the east, preceded by his sister eos (the dawn, who, with her rosy fingers, paints the tips of the mountains, and draws aside that misty veil through which her brother is about to appear. when he has burst forth in all the glorious light of day, eos disappears, and helios now drives his flame-darting chariot along the accustomed track. this chariot, which is of burnished gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrounded with rays, holding in one hand the re

great power which he exercised as god of prophecy. it is true that all greek gods were endowed, to a certain extent, with the faculty of foretelling future events; but apollo, as sun-god, was the concentration of all prophetic power, as it was supposed that nothing escaped his all-seeing eye, which penetrated the most hidden recesses, and laid bare the secrets which lay concealed behind the dark veil of the future. we have seen that when apollo assumed his god-like form, he took his place among the immortals; but he had not long enjoyed the rapturous delights of olympus, before he felt within him an ardent desire to fulfil his great mission of interpreting to mankind the will of his mighty father. he accordingly descended to earth, and travelled through many countries, seeking a fitting s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

s the capital rule of freemasonry, has often been either systematically overlooked or cursorily addressed on the broader historical plane. some scholars have even believed freemasonry's symbolism and history to be two separate domains, while others, conversely, have confused symbolism and history, boiling down both to a single reduction and seeking to deduce the meaning of one from the other. the veil formed by these symbols words, figures, and signs has concealed the structures and realities from them. we must hasten to pay a well-deserved homage to this research, however, specifically to the remarkable works published since 1886 by the london study lodge quatuor coronati no. 2076, which has brought to light a significant number of old, specifically british documents. myriad brilliant aut

tions of the scripture should not be disregarded; abraham, david, solomon, and all other biblical characters truly existed. but god made these men the heralds of his son yet to come upon the earth. therefore, it is necessary to search through all they said and did, and in doing so, we will find christ "the old testament" saint augustine said "is nothing other than the new testament covered with a veil and the new testament is merely the old one unveiled" the divine plan transposed into the tangible figure of christ helps us to move from the macrocosmic symbolism of the temple to its microcosmic symbolism. even more, in giving resonance to the millenary symbolism of this point, christianity gave it new life. the romanesque church, inspired by solomon's temple and the image of the cosmos, is

to the museum of history. for our part, let us remain hopeful. hope, in fact, is inseparable from faith and love. only form is mortal; truth remains. it is knowledge and consciousness; it is life. because the incomparable history of freemasonry touches the absolute that is to say, the truth it is reasonable to think that the freemasons will figure out a way to rediscover it beneath the antiquated veil now covering it and will discover a way to restore it with enthusiastic force and vigor. those who have faith in god don't see him with the eyes of children, enthroned on top of a mountain of sugar between blessed rivers of honey. we refrain from talking of him too much and seeking to define him. it is preferable to envision the itinerary that allows us to approach him and to think that god c

NEW WORLD ORDER OR OCCULT SECRET DESTINY

ascended master. her christ is indeed the antichrist in the strictest sense of the word. antichrist means substitute for or in place of christ. she goes on to say that these ancient mysteries were originally given to humanity by the hierarchy [of which djwhal khul is a part of] and contain the entire clue to the evolutionary process, hidden in numbers, in ritual, in words and in symbology; these veil the secret of man s origin and destiny, picturing to him in rite and ritual, the long, long path which he must tread, back into the light (ibid, p.121-22) so what do we have here: the new age tells its disciples that they are working for the hierarchy. the teachings of the new age are giving by the hierarchy. the movement for the installement of the antichrist is giving the go-ahead by the hi

ONYX TABLET OF SET

can boast of those rare cases within our ranks. q.e.d. the association with our school, the peristyle, is mandatory for this stage of initiation. we as pupils and also our own pupils entered the gates of thoth, and after we questioned and probed, we were awed. and we are awed at our own ability to *see* what we have never before seen and sense what we have never before felt. we begin to lift the veil. xepera: the cup of knowledge to drink from the chalice of emerging is to mingle what you "know" with what you envision. for envisioning is the catalyst of understanding. xepera will hold dear your dreams and teachings, and furrow them into your own cup of experience, your essence of existence, which is far more attuned to your consciousness and lore than earthly things. the door to this stat

reached! he will die rich and smart! to his eyes, all the changes in him he can see. his brain is fuller, his coffers are abundant, and his mien is enhanced. but he is the same man, and this he cannot see! the fire of lucifer will burn you beyond recognition! the transmutation of your being, when nearing completion of this stage, will horrify you. sometimes it will offend you. the light from the veil (grail, however, is warm and all-embracing. you will reach out to it and claim it as part of your new self. this you must do or go back to a dire fate. you will rise out of the embers where masses of forgotten and discarded existences have died and passed into nothingness. you will stand on the threshold of becoming. all of those causal spirits of past and present understandings tempt you now

PHILIP NEIL MYTHS LEGENDS EXPLAINED

jected him utterly, whereupon he revealed himself in his grotesque true form, and kidnapped her. silent witnesses as sita was abducted, she called to the forest and the trees to bear witness to rama that she had been stolen away against her will. journey through the sky as sita was carried through the sky by ravana, she saw five monkeys sitting on a mountain. she cast down her jewels and her gold veil, in the hope that this would help rama to find her. five monkeys these monkeys sugriva, the exiled monkey king, and his generals saw sita and ravana fly overhead. later, they met rama, who helped sugriva vanquish his usurper brother valin, and in return, they helped rama to search for sita. hanuman finally tracked her down. scenes from the ramayana this 19th-century illustration shows scenes

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

ter of that partzuf, and keter is synonymous with will, as we have explained [betzalel] therefore made three arks, one within the other, for the brain also possesses three shells: the thick membrane, the thin membrane, and the skull, above which is the skin. just as yesod possesses three gshells, h so does chochmah, or the brain in general. the skull is the ark-cover (kaporet, and the skin is the veil that separates between the holy and the mundane, i.e, the head from the body. here, the holy of holies is the ghead h of creation, while the outer chamber of the tabernacle is the gbody. h the holy of holies measured three cubits long, while the outer chamber measured seven. this is a clear indication that the inner chamber (the holy of holies) is to be associated with the intellect (or ghead

s of logic and argumentation, through which the truth emerges gradually as all other possiblilites are examined and contraverted by opposing logic. when the first tablet(s) were/was shattered, the direct perception of g-d fs will and wisdom was shattered with them; the divine consciousness of israel went down a notch. from that point on, divine will would have to be perceived through the indirect veil of human logic and dialectic. 5 exodus 31:18. the arizal on parashat terumah (2) 342 .translated from sefer halikutim and likutei torah 343 parashat terumah [third installment] the portion of the torah read this week discusses the architecture and vessels of the tabernacle, including the table and the showbread.1 the details of the showbread are given in parashat emor.2 [we will now discuss]

ere is only one ofan, as it is written, gand behold, there was one ofan on the earth, h6 but innumerable camps [of derivative ofanim] issue from it. all this is because in atzilut it is impossible for there to be any duality whatsoever, but below atzilut.even though the infinite light of g-d spreads throughout beriah, yetzirah, and asiyah.it shines through veils. it shines into beriah through one veil, into yetzirah through two veils, and into asiyah through three [therefore] the infinite light of g-d does not cling to them [i.e, these worlds, and they are therefore termed gworlds of separateness. h 5 isaiah 6:2. 6 ezekiel 1:15. the arizal on parashat tetzaveh 350 we can therefore speak of two or four [entities in these worlds, as is required a-propos to the matter. when we reach the world

female. the difference, however, is this: the male and female evil partzufim possess only two gbrains h [i.e, chochmah and binah, while the male holy partzufim possess three: chochmah, binah, and da fat. the holy female partzufim also only possess two gbrains h [i.e, chochmah and binah, for, as we are taught, gwomen fs da fat is light. h3 chochmah is the flash of insight that pierces through the veil of the sub- or super-conscious into the conscious mind. it is an ephemeral experience, since by its very nature an insight is foreign to the mental structure into which it is introduced. being a foreign entity, if it is not in some way integrated into the mind, it will simply disappear and be forgotten. therefore, the task of binah is to integrate this new insight into the mental structures a

.shelomit. in the semi-parallel passage in sha far hapesukim, the arizal states that just as cain desired abel fs sisterwife, his reincarnation.the egyptian taskmaster.desired her reincarnation.shelomit. moses, the reincarnation of abel, killed this egyptian, thereby avenging the death of abel at the hands of cain. now, you know that there is a screen separating yetzirah and asiyah that acts as a veil [shielding asiyah from the light of yetzirah. this [veil] is the malchut of that world [i.e, yetzirah. that malchut is called the dalet, and is the significance of the dalet of the word for gone h [echad. the malchut of any world is the interface between that world and the world below it on the chain of spiritual development, where the glight h (i.e, consciousness) of the higher world is tran

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ith to him that liveth and triumpheth. whose beginning is not nor end cannot be. who shineth as a flame in the midst of your palaces and reigneth amongst you as the balance of righteousness and truth. move therefore and show yourselves. open the mysteries of your creation. be friendly unto me, for 1 am the servant of the same your god, a true worshipper of the highest" this grade, referred to the veil paroketh, which separates the first and second orders, is intermediate between the purely elemental grades and the spiritual grade of adeptus minor. a crown to the four lower elements, this rite formulates above earth, air, water and fire, the uppermost point of the pentagram, revealing the administration of the light over and through the kingdom of the natural world. it con- u u u cerns itse

administration of the light over and through the kingdom of the natural world. it con- u u u cerns itself with the recapitulation of the former grades, co-ordinating and equilibriating the elemental self which, symbolically sacrificed upon the mysticalaltar, is offered tothe service of the higher enius1. nt hat grade, eoo, aspiration to the divine is strongly stressed as the faculty by which the veil of the inner sanctuary may be rent. it is the way to realisation. the five paths leading from the grades of the first to the second orders are symbolically traversed, and their symbols impressed within the sphere of sensation <67> a gestation period of at least nine months had to elapse prior to initiation to the grade of adeptus minor, and since there can be no misunderstanding the purpose a

y trap which was set up in the order- of doing but one of these ceremonies, or superficially employing any phase of the system as though to pass an examination, and considering in consequence that he is the master of the technique. my work is now done "let us work, therefore, my brethren and effect righteousness, because the night cometh when no man shall labour. may the light which is behind the veil shine through you from your throne in the east on the fratres and sorores of the order and lead them to the perfect day, when the glory of this world passes and a great light shines over the splendid sea" book one <99> book one first knowledge lecture 1. the four elements of the ancients are duplicated conditions of: heat and dryness fire a heat and moisture air a cold and d yness earth b col

first knowledge lecture 57 have passed along the pathway. i know the northern and the southern pillars, the two columns at the gateway of the hall oi truth "stretch unto me your hands, 0 ye dwellers in the centre. for i am transformed to a god in your midst. made one with osiris, i have filled the eye socket in the day of the morning when good and evil fought together "i have lifted up the cloud-veil in the sky of the storm. till i saw ra born again from out the great waters. his strength is my strength, and my strength is his strength. homage to you, lords of truth, chiefs who 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

aving the fluid change back to a clear fluid (e.g. when there is too little of one of the two ingredients. g.w. 41n the original, the first sign reference was to the neophyte sign and the second was to the grade sign. only the s i p of the enterer is made when assing the throne of the east to project into the vortex a out the temple ener receivei'fmm the throne at the oint of the rendering of the veil. to make the sign of silence, after making the sign of tfe enter er, would block the flow of this ener and actually be counterproductive to what you wish to accomplish in the circumambztion. g.w. 128 the golden dawn: volume 11 book two hiero (one knock) kerux on hearing the hierophant's knock, goes to the north east, to hierophant's right, faces west, raising his lamp and wand and says: kerux

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

turn to life 226 the hymn which is sung at this point giving some telling cluesrituals of the societas rosicrucianis in angliaforeword3 as to the real nature of the "elixir vitae"alex sumner.rituals of the societas rosicrucianis in angliaforeword4 zelatorfirst sectionthe aspirant in the preparation room, retains his citizen222s dress, but uncovered. over his head andface is thrown a light scarlet veil. the conductor of novices is robed in black with a cowl on hishead, and taking the left arm of the aspirant approaches the door leading from the porch into thesacred hall; while the two heralds stand one on each side of the entrance.conductor of novices:i will go unto the altar of god.the first heraldmeeting them at the entrance: to god who giveth joy to my heart.the entrance of the aspirant

able,with 33 burning candles upon it; in front of this is an altar (small) of incense, burning; and abovethis is suspended a 5-pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. be

edge to us.at the same time placing the triangular mystic paper with the name of the aspirant and the sacredinitials in the flames of the central candle in the east, and then conducts the aspirant out.rituals of the societas rosicrucianis in angliasecond section15 theoricusreception -first sectionthe zelator in the preparation room is robed in scarlet: over his head and face is thrown a lightblue veil, and in his right hand is placed an ebony crux, signifying lux. the conductor of novicesis robed and cowled in black. they proceed to the porch and give a battery of 4 at the entrance tothe sacred hall.g. of the c.:frater suffragan, there is an alarm at the entrance of our sacred hall.suffragan: guardian of the caverns, ascertain who seeks admission to the sacred precincts of a rosicrucian.gu

partake of the purified dust of the grave, may we be prepared to passfrom this ethereal to the empyrean world.proceed to the east. the password of this northern gate is 'terrigena (of the earth).by the initials of your four passwords, you form the word f. i .a. t.the zelator is conducted to the east in front of the celebrant, and has completed a square with fourcardinal points by his journey. the veil is removed. the zelator is now west of the altar, thecelebrant on the east. zelator places crux on bible, and stands with his arms in form of a. cross.celebrant:place now the crux you hold upon the holy volume and imitate again its form, for this is the'f.i.a.t' of the almighty, that if you do not strive to live in purity and be not redeemed, god222 sgrace in the final day will be withdrawn f

ntemplate not the natural fire, butthe symbolic, the celestial, the divine, the ineffable ethereal spirit; the immortal fervour, into whichthe world evolves. lead on. my pass is 'immortalis (immortality).rituals of the societas rosicrucianis in angliapracticus28 the conductor now returns to the celebrant in the centre of the sacred hall, with the theoricus incharge, and faces him to the east. the veil is removed.celebrant:thus far hast thou carried the rose transfixed upon the cross, that cross which is the emblem of life,the protector, the redeemer, the salvator, while the scarlet rose symbolises the ardent desire forrefreshing life, the birth of knowledge, the expansion of the intellect, the dawn of new light upon thespirit, that you may be enabled to receive and comprehend a new existen

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

e dogme et rituel de la haute magie part i: the doctrine of transcendental magic by eliphas levi (alphonse louis constant) translated by a. e. waite. originally published by rider& company, england, 1896. transcribed and converted to adobe acrobat format by benjamin rowe, june, 2001. typeset in bauer bodoni and waters titling. part i: the doctrine of transcendental magic 1 introduction behind the veil of all the hieratic and mystical allegories of ancient doctrines, behind the darkness and strange ordeals of all initiations, under the seal of all sacred writings, in the ruins of nineveh or thebes, on the crumbling stones of old temples and on the blackened visage of the assyrian or egyptian sphinx, in the monstrous or marvellous paintings which interpret to the faithful of india the inspir

e book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which william postel names the genesis of enoch, existed certainly before moses and the prophets, whose doctrine, fundamentally identical with that of the ancient egyptians, had also its exotericism and its veils. when moses spoke to the people, says the sacred book allegorically, he placed a veil over his face, and he removed it when communing with god: this accounts for the alleged biblical absurdities which so exercised the satirical powers of voltaire. the books were written only as memorials of tradition and in symbols that were unintelligible to the profane. the pentateuch and the poems of the prophets were, moreover, elementary works, alike in doctrine, ethics and liturgy; the t

a remorse; it will people your imagination with chimeras, and will drive you through folly to despair. you will endeavour to laugh at it, and will only gnash your teeth; it will be like the file in the fable which the serpent tried to bite, but it destroyed all his teeth. let us now enter on the series of initiations. i have said that revelation is the word. as a fact, the word, or speech, is the veil of being and the characteristic sign of life. every form is the veil of a word, because the idea which is the mother of the word is the sole reason for the existence of forms. every figure is a character, every character derives from and returns into a word. for this reason the ancient 6 the doctrine of transcendental magic sages, of whom trismegistus is the organ, formulated their sole dogma

, in a mysterious rapture, unveils the forces of nature around me? am i myself a god? all is so clear to me: i behold in these simple lines the revelation of active nature to my soul. i realise for the first time the truth of the wise man's words: the world of spirits is not closed! thy sense is obtuse, thy heart is dead! arise! bathe, o adept of science, thy breast, still enveloped by an earthly veil, in the splendours of the dawning day (faust, part i. sc. i) on 24 july in the year 1854, the author of this book, eliphas levi, made an 28 the doctrine of transcendental magic experiment of evocation with the pentagram, after due preparation according to all the ceremonies indicated in the thirteenth chapter of the ritual. the success of this experiment, details of which, as regards its prin

pencilled: tomorrow, at three o'clock, in front of westminster abbey, the second half of this card will be given you. i kept this curious assignation. at the appointed spot i found a carriage drawn up, and as i held unaffectedly the fragment of card in my hand, a footman approached, making a sign as he did so, and then opened the door of the equipage. it contained a lady in black, wearing a thick veil; she motioned to me to take a seat beside her, showing me at the same time the other half of the card. the door closed, the carriage drove off, and the lady raising her veil i saw that my appointment was with an elderly person, having grey eyebrows and black eyes of unusual brilliance, strangely fixed in expression. sir, she began, with a strongly marked english accent, i am aware that the la

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

als. it is therefore that old serpent which encircles the world and places its devouring head beneath the foot of a virgin, the type of initiation .that virgin who presents a little new-born child to the adoration of three magi and 6 the ritual of transcendental magic receives from them, in exchange for this favour, gold, myrrh and frankincense. so does doctrine serve in all hieratic religions to veil the secret of natural forces which the initiate has at his disposal. religious formulae are the summaries of those words full of mystery and power which make the gods descend from heaven and become subject to the will of men. judea borrowed its secrets from egypt; greece sent her hierophants and later her theosophists to the school of the great prophets; the rome of the caesars, mined by the

gbe not satisfied with what we tell you: act for yourself. h we have to deal here with works of relative omnipotence, with the means of laying hold upon the greatest secrets of nature and compelling them into the service of an enlightened and inflexible will. most known magical rituals are either mystifications or enigmas, and we are about to rend for the first time, after so many centuries, the veil of the occult sanctuary. to reveal the holiness of mysteries is to provide a remedy for their profanation. such is the thought which sustains our courage and enables us to face all the perils of this enterprise, possibly the most dangerous which it has been permitted the human mind to conceive and carry out. magical operations are the exercise of a natural power, but one superior to the ordin

oduced at any future period. this volume is their criterion, in which they find the prototype of everything that exists by the facility which it offers for analysing, making abstractions, forming a species of intellectual world and creating all possible things. see the philosophical, theosophical, micro-cosmic cards. h (conspiracy against the catholic religion and sovereigns, by the author of the veil raised for the curious. paris: crapard. 1792) the true initiates, we repeat, who held the secret of the tarot among their greatest mysteries, refrained carefully from protesting against the errors of etteilla and left him to reveil instead of reveal the arcana of the true clavicles of solomon. hence it is not without profound astonishment that we have discovered intact and still unknown this

the attributes of isis; in one she is carrying and caressing her son horus; in the other she has long and unbound hair. she is seated between the two pillars of the duad, has a sun with four rays on her breast, places one hand upon a book and makes the sign of sacerdotal esotericism with the other. that is to say, she uplifts three fingers only, the two others being folded, to signify mystery. a veil is thrown behind her head, and on each side of her chair the flowers of the lotus bloom upon the sea. i commiserate sincerely the ill-starred scholar who has seen in this antique symbol nothing but a monumental portrait of his pretended pope joan. g the word, the triad, plenitude, fecundity, nature, generation in the three worlds. symbol, the empress, a woman, winged, crowned, seated and upli

k to popularize the discoveries of science among gross and ignorant men, destitute of the most simple elementary notions; let him say, for example, that the earth revolves and that it is shaped like an egg: what resource has the barbarian who hears him except to believe? is it not plain that every proposition of this nature becomes for him a dogma from on high, an article of faith? and is not the veil of a wise allegory sufficient to make it a mythos? in the schools of seers the terrestrial globe was represented by an egg of pasteboard or painted wood, and when young children were asked, ewhat is this egg? f they answered, eit is the earth. f those older children, the barbarians, hearing this, repeated, after the little children of the seers: ethe world is an egg. f but the book of hermes

RUBY TABLET OF SET

ave in and of themselves. they have it by virtue of their generation. they must take hold on this means, and use it to achieve their escape from their cosmic prison and find freedom in the pleroma. 1. the myth of pistis sophia "in the beginning she (pistis sophia) was in the thirteenth aeon with her companion aeons. by order of the first mystery, she gazed into the height and saw the light of the veil of the treasure of light, and desired to ascend into that glorious realm, but could not. she ceased to do the mystery of the thirteenth aeon and ever sang hymns to the light she had seen. hereupon the rulers in the twelve aeons below hated her, because she had ceased to do their mystery- the mystery of intercourse or sexual union- and desired to go into the height and be above them all" it ma

he true deceiver of multitudes? and, if satan desireth not thy soul, what does jehovah intend to do with it, and why? apollyon: revelation 9:11 and they had a king over them, which is the angel of the bottomless pit, whose name in hebrew is abaddon, but in the greek tongue hath his name apollyon. the satanic destroyer does not destroy flesh and blood or property. the satanic apollyon destroys the veil of blindness from the human psyche. the destroyer is highly effective and powerful at reaching deep within such psyche for such purpose. for this purpose apollyon is swift and effective. beelzebub: matthew 12:24 but when the pharisees heard it, they said, this fellow doth not cast out devils, but by beelzebub the prince of devils. i see here that the religious leaders of the day recognized th

ct of harwer that is closer to set [whose color is red] than to nuit [whose colors are blue& gold. purple is the color of a magus, and green the blending of the colors of nuit. 51. purple beyond purple: it is the light higher than eyesight. the "vision" of a magus extends beyond the scope of the normal range of eyesight, just as ultraviolet is beyond violet in the visible spectrum. 52. there is a veil: that veil is black. it is the veil of the modest woman; it is the veil of sorrow& the pall of death: this is none of me. tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well& i will reward you here and hereafter. the "lying spectre of the centuries" is osiris, the death-oriented god of the aeon preceding that of horus. t

st futile, and more often dangerous, degrading, and/or ridiculous. at the other extreme are the compulsively cerebral schools of modern thelemite thought. such devotees are enthusiastic about crowley the metaphysician, but quite uncomfortable about crowley the sensualist. so they practice a quaintly "proper" version of his magick: when the text of his gnostic mass calls for the priest to part the veil of the priestess with his lance, such practitioners dutifully brush aside a veil with a ceremonial spear! 71. but exceed! exceed! again this verse captures an extremely significant aspect of crowley's philosophy. as he observes in letter #33 of magick without tears, the aristotelian golden mean "is more valuable as the extremes which it summarizes are distant from each other" the depth of thi

a question possible; therefore, every question contains its own answer. thus it was that xem came to be pronounced; thus it is that xem shall be known. not unlike the diabolicon, many of the secrets of xem are cloaked in myths- but of ancient egypt (khem) rather than of the hebrews. and so it is to khem that some of xem's initiates shall frequently turn. their intention will be to strip away the veil which hides the mysteries beyond. this veil is extremely complex and confusing, and that fact only strengthens the importance of learning the language of xem, that language which can only be learned with the intelligence of the heart and which must be preceded by question. the frequent concentration on khem by xem's scavengers does not imply an attempt by them to rebuild khem. xem is a contin

SALMANRUSHDIE THESATANICVERSES

up, and once again his wanting, his need, goes to work, not on my jaws and voice this time, but on my whole body; he diminishes me to his own size and pulls me in towards him, his gravitational field is unbelievable, as powerful as a goddamn megastar. and then gibreel and the prophet are wrestling, both naked, rolling over and over, in the cave of the fine white sand that rises around them like a veil _as if he's learning me, searching me, as if i'm the one undergoing the test. in a cave five hundred feet below the summit of mount cone, mahound wrestles the archangel, hurling him from side to side, and let me tell you he's getting in _everywhere, his tongue in my ear his fist around my balls, there was never a person with such a rage in him, he has to has to know he has to k n ow and i hav

ing the same. it looked like a grimace, like pain, but it was just foolish joy" she was a woman who had been brought to transcendence, to the miracles of the soul, by the hard physical labour of hauling herself up an icebound height of rock "at that moment" she told the girls, who were climbing beside her every step of the way "i believed it all: that the universe has a sound, that you can lift a veil and see the face of god, everything. i saw the himalayas stretching below me and that was god's face, too. pemba must have seen something in my expression that bothered him because he called across, look out, allie bibi, the height. i recall sort of floating over the last overhang and up to the top, and then we were there, with the ground falling away on every side. such light; the universe p

lood--wine that must no longer be drunk. history the intoxicant, the creation and possession of the devil, of the great shaitan, the greatest of the lies- progress, science, rights- against which the imam has set his face. history is a deviation from the path, knowledge is a delusion, because the sum of knowledge was complete on the day allah finished his revelation to mahound "we will unmake the veil of history" bilal declaims into the listening night "and when it is unravelled, we will see paradise standing there, in all its glory and light" the imam chose bilal for this task on account of the beauty of his voice, which in its previous incarnation succeeded in climbing the everest of the hit parade, not once but a dozen times, to the very top. the voice is rich and authoritative, a voice

her, or will you lock her up until she goes away- here she jabbed an ominous finger at the sky"_forever" guiltily, mirza saeed promised to consider the idea "what are you waiting for" she cried in triumph "you big softo? you. you _hamlet" his mother-in-law's attack brought on one of the periodic bouts of self-reproach which had been plaguing mirza saced ever since he persuaded mishal to take the veil. to console himself he settled down to read tagore's story _ghare-baire_ in which a zamindar persuades his wife to come out of purdah, whereupon she takes up with a firebrand politico involved in the "swadeshi" campaign, and the zamindar winds up dead. the novel cheered him up momentarily, but then his suspicions returned. had he been sincere in the reasons he gave his wife, or was he simply

fore him, and says firmly "there is no god but al-lah, and mahound is his prophet" mahound calms himself, apologizes, extends a hand "no harm will come to you" he assures her "all who submit are spared" but there is a strange confusion in him, and now he understands why, understands the anger, the bitter irony in her overwhelming, excessive, sensual adoration of his feet. the woman throws off her veil: hind "the wife of abu simbel" she announces clearly, and a hush falls "hind" mahound says "i had not forgotten" but, after a long instant, he nods "you have submitted. and are welcome in my tents" the next day, amid the continuing conversions, salman the persian is dragged into the prophet's presence. khalid, holding him by the ear, holding a knife at his throat, brings the immigrant snivell

SATANGEL

way being opened, and the sorcerer being thus empowered, it may be directed in any of a thousand different ways. servitors may be given form, planetary telesmata charged, or further acts of evocation and spirit binding may be performed. though it may be turned to many ends, it is more suited to the summoning of demons, shades, and qlippoth than to works of high magick. the sorcery concluded, the veil is then closed, and with the final vibration the practitioner returns to normal consciousness. further banishing and grounding may be employed if necessary; thee i invoke, the bornless one thee, that didst create the earth and the heavens thee, that didst create the night and the day thee, that didst create the darkness and the light thou art ra hoor khuit, myself made perfect, who no man has

urge of god may be obedient unto me! north: earth i invoke thee ma barraio ioel kotha athor-ebal- o abraot hear me, and make all spirits subject unto me so that 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 may be obedient unto me! spirit active: rending the veil hear me aot abaot bas-aum isak sabaot iao this is the lord of all spirits this is the lord of the world this is he whom the winds fear this is he who having made voice of his commandments is lord of all things king ruler and helper hear me, and make all spirits subject unto me so that every spirit of the firmament and of the ether: upon the earth and under the earth, on dry land and in the wa

and helper hear me, and make all spirits subject unto me so that 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 may be obedient unto me [here takes place the binding and commanding, to whatever act of sorcery is voiced and willed] spirit passive: closing the veil hear me ieou pur iou pur iaoth iaeo ioou abrasax sabriam oo uu adonai ede edu angelos-ton-theon anlala lai gaia aepe diatharna-thorun i am he the bornless one having sight in the feet strong and immortal fire i am he the truth i am he who hates that evil should be wrought in the world i am he that lighteth and thundereth i am he from whom is the shower of the life of earth i am he whose mouth

also abstain from eating meat. on tuesday, at the break of day, let him place the feather, taken from the bird, upon the altar together with a new knife. the signs hereafter represented must be inscribed on a sheet of virgin parchment or paper with wine which is the blood of jesus christ: they should be written upon the altar, and, at the end of the sacrifice, the paper should be folded in a new veil of violet silk, to be concealed on the morrow, together with the oblation of the sacrifice and a part of the consecrated host. on the evening of thursday the warlock must rise at midnight and, having sprinkled holy water about the chamber, he must light a taper of yellow wax, which shall have been prepared on the wednesday and pressed in the form of a cross. when it is lighted he shall then b

SATANIC BIBLE

pomp and ceremony as possible. after one's own birthday, the two major satanic holidays are walpurgisnacht and halloween (or all hallows' eve. st. walpurgis- or walpurga, or walburga, depending upon the time and area in which one is referring to her- was born in sussex about the end of the seventh or the beginning of the eighth century, and was educated at winburn, dorset, where after taking the veil, she remained for twenty-five years. she then, at the instance of her uncle, st. boniface, and her brother, st. wilibald, set out along with some other nuns to found religious houses in germany. her first settlement was at bischofsheim in the diocese of mainz, and two years later (754 a.d) she became abbess of the benedictine nunnery at heidenheim, within her brother wilibald's diocese of eic

SATANIC RITUALS

anic ritual are employed: bell, chalice, phallus, sword, gong, etc (see satanic bible for descriptions and use. in addition a chamber pot, thurible (censer) and incense boat are used. the chalice containing wine or liquor is placed between the altar's thighs, and on it is a paten holding a round wafer of turnip or of coarse black bread. the chalice and paten should be shrouded with a square black veil, preferably of the same fabric as the celebrant's chasuble. immediately in front of the chalice is placed an aspergeant or phallus. the ritual book is placed on a small stand or pillow so that to is on the celebrant's right when he faces the altar. the illuminator stands at the side of the altar near the ritual book. opposite him, on the other side of the altar, stands the thurifer with a thu

the cup to each of the members of the assemblage, first to the deacon, followed by the subdeacon, then the others in order of rank and/or seniority in the order. in administering the cup to each, he uses the following words] celebrant: accipe calicem voluptatis carnis in nomine domini inferi [when all have drunk, the drained chalice is replaced on the altar, the paten placed on top of it, and the veil placed over both. the celebrant then extends his hands, palms downward, and recites the concluding statement] celebrant: placeat tibi, domine satanas, obsequium servitutis meae; et praesta ut sacrificuum quod occulis tuae majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli [he then bows before the. altar and turns to give the blessing of satan to the a

it his petty whim, that it is quite indifferent to him "nay, does it treat him harshly as he saith? it grinds him some slow years of bitter breath, then grinds him back into eternal death" what men are they who haunt these fatal glooms, and fill their living mouths with dust of death, and make their habitations in the tombs, and breathe eternal sighs with mortal breath, and pierce life's pleasant veil of various error to reach that void of darkness and old terror wherein expire the lamps of hope and faith? they have much wisdom yet they are not wise, they have much goodness yet they do not well (the fools we know have their own paradise, the wicked also have their proper hell; they have much strength but still their doom is stronger, much patience but their time endureth longer, much valor

bt, an einem platz, der offen ist f r die welt. appear among men and be driven back no longer. come forth and creep into the great councils of those without, and stop the way of those who would detain us. i decree that the glamour be lifted, revealing the face of the serpent. by the sounds ye shall see the face of the serpent, so learn well the word that only a man can pronounce. thus, i lift the veil from the serpent and cast him forth among men. oh hear! the serpent liveth, in a place that is open at times to the world. unsichtbar geht sie mitten unter uns und so beschleichen wir die nacht unsichtbar so gut wie m glich und neu durch die winkel m gen wir sichtbar sein und f r jene, die nicht sehen, seien die augen geblendet durch die m htsteine der gerechtigkeit. ich sage zu denen, die mi

nd. for know ye well, that the dwellers in the abyss hunt souls like unto thine to hold in their thrall. listen o man of clouded brain and heed ye my warning: move ye not in angles, but curved dimensions, and if while loose from thy body thou hearest the sound like the bay of hounds clamoring increasingly through thy being, retreat, if thou art nimble, to thy body through cycles and penetrate the veil no more! ich kenne alle die im licht der erkl rten rechm ssigkeit verweilen, dass andere, die die schl ssel and winkel kennen das tot ge ffnet haben und f r eine r ckkehr ist es zu sp t. ihr habt den schl ssel erhalten, aber eure gehirne sind klein und begreifen nicht das wort. deswegen h rt den klang, den grossen glockenklang der bellenden hunde. sie sind hattn ckig und ausdauernd und sie ko

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

offerings of perfume to the grave for several weeks after the funeral. in rome, at the birth of a child, men would hit the threshold of the house with tools to keep the wild spirits away. at puberty, or when a young boy started to mature, he would put away the bulla, or protective charm of childhood, and replace his boyhood toga or robe for the toga of manhood. the modern tradition of the bridal veil goes back to the roman practice of veiling a young woman who was leaving the protection of her father s home for that of her new husband. similarly, the modern custom of the groom carrying the bride over the threshold of their house comes from ancient rome. there she would be carried into her new home to avoid the bad luck that was supposed to come if she tripped over the threshold. when some

ally, in the family, or at a mosque with other muslims. muslim men are also required to attend a friday sermon at a mosque. dress. muslim men are required to avoid tight clothing, cover the area between the knees and the navel, and grow a beard, if possible. many wear a loose gown and/or a turban. women are required to wear loose-fitting clothes and to cover themselves to the ankles and wrists. a veil is worn to cover the hair, and excessive makeup and perfume are discouraged. texts. the major text of islam is the qur an, the word of god revealed to the prophet muhammad. many muslims also rely on the sunnah, or the life example of the prophet that includes the hadiths, or sayings, for guidance in matters of faith and morality. sites. the holiest site for all muslims in mecca, a city in pre

e, a wudu can potentially last for several prayer times. clean clothing must be worn. however, no shoes are worn in the prayer area of a mosque. prayer must be conducted in a clean place. to ensure cleanliness, muslims typically use prayer rugs. the body must be covered. for men, this includes pants, a shirt, and/or a robe. women cover their bodies with appropriate clothing and their heads with a veil or scarf. those who pray must turn in the direction of mecca, an act that symbolizes the unity of islam worldwide. mosques all have a feature that helps orient worshipers to mecca. the mind must be in a proper condition for prayer, meaning that the worshiper must approach daily prayer with humility, or modesty. the islamic call to prayer (azan) takes place five times each day. the practice or

arily, the bride and groom avoid any contact with each other for a week before the wedding. on the shabbat that falls during the week of the wedding, it is customary for the groom to be given the honor of reciting the blessing world religions: almanac 365 judaism over the torah (aliyah. on the day before the wedding, the groom and the bride both fast. during the wedding ceremony the bride wears a veil. the bride approaches the groom and circles around him. then, after two blessings are recited over wine, the groom places a ring on the bride s finger and recites the words be sanctified to me with this ring in accordance with the law of moses and israel. jewish law does not require a rabbi to be present, but one normally is for civil rather than religious reasons. during the marriage ceremon

example, whose followers take part in daily prayer rituals and whose religious beliefs influence almost every aspect of daily living, shintoists lead what appear to be entirely secular (nonreligious) lives. no particular day or time is set aside for worship. people do not routinely read a sacred scripture or wear any particular dress. men are not required to wear a beard or a turban, nor women a veil, and the religion has no specific rules, guidelines, or required rituals that people follow. at the same time, it is possible to say that shinto influences almost every aspect of japanese life. however, it does so more as a cultural tradition and set of values than as a formalized religion. to be shinto and to be japanese are almost one and the same; shinto has been referred to as the religio

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ng. this world is no prize. that is why it is said that "the meek shall inherit the earth" this planet is the consolation prize for losers who can never raise their sights to coexist in camaraderie and purpose with the magnificence of lucifer, the master of the universe. yes, part of man lives in the physical world of earth and sky, but the rest of him lives in the realm of the astral, beyond the veil which separates him from his self of power and those who have gone on before to reign in majesty with lucifer as a spiritual warrior or forever grovel in submission to one of power who has the knowing. whenever a person forgets their spiritual ties with that other realm, they lose contact with the force which sustains them and they become weak and lost, seeking a master who will guide them. w

e benefit of all who would come after them. knowing that man must eventually seek the force whom we know as lucifer, they have left us the answers to the basis of the combined forces, known but as yet unexplained by the great academic minds. this book is about that force, the all, man, and those who have been sent to help him find his way by achieving the knowing. their directive is to bridge the veil of mists and carry the keys of spiritual freedom to mankind. their purpose is to aid and assist all men and women who freely ask to travel the left hand path to spiritual fulfillment. however, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to loo

o knows the color of tomorrow from the shadows of today. dealing with today lets think a little about living in the here and now. the past is history and can't be changed. however, one can learn its lessons. both positive and negative experiences can be great teachers whe ther the events concerned are our own or those of others. the future has yet to come and is mostly hidden somewhere behind the veil. therefore, all must live in the here and now. the trick is to focus on what we are doing while we are doing it. this involves being in control of our thinking and our emotions. there are those who run free, mindlessly doing whatever seems like a passable idea at the time, never weighing past successes or failures or having any concern about how their actions may affect future events. these p

. always counter such by using your wisdom, knowledge, and such assets as you can muster at a given time. remain free, even if you have to take drastic action. the second principle adepts build their house on a strong foundation. man has two natures, one physical and one spiritual. the physical body lives in the here and now, the spiritual body lives in the there and then on the other side of the veil. both bodies must be well supported and maintained for the whole person to gain fulfillment. the two bodies are interlinked, and at birth, the spiritual supports the physical. then as the body grows, the prime consciousness moves to the physical body in order to maintain it. however, the spiritual nature of a person should not be left to atrophy as later, when the physical body begins to fail

nd knowledge are easy to carry and easier to spread for when the dark times come, all are eager to hear. it is the application that is difficult. to move ideas and concepts into reality requires physical work. that is why we are as much concerned with the physical side of our adapts as their spiritual sides. knowing how to build a house won't get it built anymore than knowing how to transcend the veil will make a person whole. it all has to come together in one place at one time to be of any value. therefore, adepts often have to get their hands dirty and raise a sweat to get things accomplished. often we have to use incentives to get our students to actually do anything. however, once they see some solid results, the next step usually requires much less prodding. therefore, one who knows

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

d, somewhat abruptly, to the collector "i see nothing, mr. d, in this catalogue which relates to the rosicrucians "the rosicrucians" repeated the old gentleman, and in his turn he surveyed me with deliberate surprise "who but a rosicrucian could explain the rosicrucian mysteries! and can you imagine that any members of that sect, the most jealous of all secret societies, would themselves lift the veil that hides the isis of their wisdom from the world "aha" thought i "this, then, is 'the august fraternity' of which you spoke. heaven be praised! i certainly have stumbled on one of the brotherhood "but" i said aloud "if not in books, sir, where else am i to obtain information? nowadays one can hazard nothing in print without authority, and one may scarcely quote shakespeare without citing ch

ed memories, half of pleasure, and half of pain. pass over the congratulations of the good cardinal-virtuoso, astonished at finding himself and all naples had been hitherto in the wrong on a subject of taste, still more astonished at finding himself and all naples combining to confess it; pass over the whispered ecstasies of admiration which buzzed in the singer's ear, as once more, in her modest veil and quiet dress, she escaped from the crowd of gallants that choked up every avenue behind the scenes; pass over the sweet embrace of father and child, returning through the starlit streets and along the deserted chiaja in the cardinal's carriage; never pause now to note the tears and ejaculations of the good, simple-hearted mother, see them returned; see the well-known room, venimus ad larem

ngs and vague desires, less of the heart than mind; not as when youth discovers the one to be beloved, but rather as when the student, long wandering after the clew to some truth in science, sees it glimmer dimly before him, to beckon, to recede, to allure, and to wane again. she fell at last into unquiet slumber, vexed by deformed, fleeting, shapeless phantoms; and, waking, as the sun, through a veil of hazy cloud, glinted with a sickly ray across the casement, she heard her father settled back betimes to his one pursuit, and calling forth from his familiar a low mournful strain, like a dirge over the dead "and why" she asked, when she descended to the room below "why, my father, was your inspiration so sad, after the joy of last night "i know not, child. i meant to be merry, and compose

g had caught gionetta's fears, and vanished. what was to be done? the case was urgent, the doctor had declared not a moment should be lost in obtaining his attendance; she must leave her father, she must go herself! she crept back into the room, the anodyne seemed already to have taken benign effect; the patient's eyes were closed, and he breathed regularly, as in sleep. she stole away, threw her veil over her face, and hurried from the house. now the anodyne had not produced the effect which it appeared to have done; instead of healthful sleep, it had brought on a kind of light-headed somnolence, in which the mind, preternaturally restless, wandered about its accustomed haunts, waking up its old familiar instincts and inclinations. it was not sleep, it was not delirium; it was the dreamwa

beautiful and stately stranger, standing on the very spot where she had sat at her father's feet, thrilled and spellbound, she almost thought, in her fantastic way of personifying her own airy notions, that that spiritual music had taken shape and life, and stood before her glorious in the image it assumed. she was unconscious all the while of her own loveliness. she had thrown aside her hood and veil; her hair, somewhat disordered, fell over the ivory neck which the dress partially displayed; and as her dark eyes swam with grateful tears, and her cheek flushed with its late excitement, the god of light and music himself never, amidst his arcadian valleys, wooed, in his mortal guise, maiden or nymph more fair. zanoni gazed at her with a look in which admiration seemed not unmingled with co

SIR WALLIS BUDGE EGYPTIAN MAGIC

of power, and the egyptians invoked their aid in the smallest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who fai

SOLOMON

and went their way. 113. and when they were gone i ordered ornias to be brought forward, and said to him "tell me how you know this" and he answered "we demons ascend into the firmament of heaven, and fly about among the stars. and we hear the sentences which go forth upon the souls of men, and forthwith we come, and whether by force of influence, or by fire, or by sword, or by some accident, we veil our act of destruction; and if a man does not die by some untimely disaster or by violence, then we demons transform ourselves in such a way as to appear to men and be worshipped in our human nature" 114. i therefore, having heard this, glorified the lord god, and again i questioned the demon, saying "tell me how ye can ascend into heaven, being demons, and amidst the stars and holy angels in

SORCERIES OF ZOS

ess' to anything pertaining to the known world, or universe 'a. its gateway is daath, sentinelled by the demon choronzon. spare describes this concept as 'the gateway of all inbetweenness. in terms of voodoo, this idea is implicit in the petro rites with their emphasis upon the spaces between the cardinal points of the compass: the off-beat rhythms of the drums that summon the loa from beyond the veil and formulate the laws of their manifestation. spare's system of sorcery, as expressed in zos kia cultus, continues in a straight line not only the petro tradition of voodoo, but also the vama marg of tantra, with its eight directions of space typified by the yantra of the black goddess, kali: the cross of the four quarters plus the inbetweenness concepts that together compose the eightfold c

alas but not the supreme kala (mahakala, although it may become such by virtue of a process not unknown to tantrics of the varma marg. until comparatively recent times it was known- in the west- to the arab alchemists, and the entire body of alchemical literature, with its tortuous terminology and hieroglyphic style, reveals- if it reveals anything- a deliberate device on the part of initiates to veil the true process of distilling the mahakala. reich's discovery is significant because he was probably the first scientist to place psychology on a solid biological basic, ant the first to demonstrate under laboratory conditions the existence of a tangible magical energy at last measurable and therefore strictly scientific. whether this energy is termed the astral light (levi, the elan vital (

SPENSER THE CULT OF THE ALL SEEING EYE 1960

"allah" or "i am that i am" all ancient temples of arabia were decorated with the eye, which had first appeared as the symbol of osiris, isis and horus of egypt.42 the eye represented the mystic symbol of the so-called egyptian "trinity" expressed in these words, often inscribed on the statues of isis "i am all that has been, that is, or shall be, and none among mortals has hitherto taken off my veil" she was the daughter of saturn and her name meant ancient. she married her brother osiris, and was pregnant by him even before she had left her mother's womb, according to plutarch's account. she and her brother-husband comprehended all nature and all the gods of the heathens. she was the venus of cyprus, the minerva of athens, the cybele of the phrygians, the ceres of eleusis, the proserpin

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

cotterell and its revision by charles davy and adam bittleston (london 1972; and from the version by eva frommer, gabrielle hess, and peter k ndler (new york 1961, which remains valuable not least for its extensive indications of steiner s further discussions of many themes. andrew welburn new college, oxford chapter 1 the mysteries and mysteriosophy the mysteries and initiation it is as though a veil of secrecy is drawn over the way in which, in the civilizations of the ancient world, those who sought a deeper religious life and knowledge than could be found in the popular religions were able to satisfy their spiritual needs. an inquiry into how those needs were met leads us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our

ance for all. there is an apparent contradiction in saying that the secrets of the mysteries became manifest in christianity but that in the spiritual visions of the apocalyptist we nevertheless observe a christian mystery. to solve the enigma, we must reflect how it was that the secrets of the ancient mysteries were revealed. it was through the historical events in palestine, which drew back the veil from what had previously been kept hidden in the mysteries. something was introduced into the history of the world through the appearance of christ, and it is this which constitutes the new mystery. the initiates of former ages had seen in the spirit how events were leading toward the manifestation of the hidden christ; but with the christian initiate it is a matter of the hidden effects whic

onvert to christianity. the word that had become man, jesus, had shown the path by which the soul could come once more to be at peace with itself. in a.d. 385 augustine submitted to the instruction of ambrose in milan. all his previous reservations about the old and new testaments evaporated when his instructor interpreted the major portions not just according to the literal sense but lifting the veil that concealed their spiritual meaning. 186 the content of what the mysteries had guarded was thereby incorporated for him into the historical tradition preserved in the gospels and the church. he came to accept it as a reasonable ordinance, that within the bounds of moderation and honesty things for which there was no proof should simply be believed. 187 his conclusion was: who could be so b

t. it brought them into existence; nevertheless they can seize hold of it and share in its creative force. such feelings pervaded the life of the ancient mystai as a result of their initiation.28 christianity took over from the mysteries, when the time was fulfilled (galations 4:4. this assumption of the role formerly played by the mysteries meant that the mysteries were now to be proclaimed. the veil of the 28. see page 14. afterword 205 temple was torn in two from top to bottom (matthew 27:51. the cross on golgotha and the empty grave of the resurrection are events from the mystery religions that have become public; from now on people can bear witness to them publicly. the ritual pattern enacted by the mystery-cults of the ancient world in the secrecy of their temple precincts was graspe

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

ntial amongst witchcraft sects, and witchcraft is, in essence, illuminism. huson explains "now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant freedom and loosening of restrictions, it will still be very much in your interests as a witch to shroud certain of your doings in a reasonable veil of secrecy."6 as you will discover in studying the pages of codex magica, the illuminati certainly do have much to hide. seeing as how the leaders of this notorious organization are responsible for hardship, bloodshed and revolutionary terror on a global scale, if their secrets were found out, there would be hell to pay. if the masses ever were to wake up from their trance and begin to unders

ain. meanwhile, the poor, pitiful souls imagine they are really in on all the superduper secrets of the craft. their masonic superiors play them all for suckers. p.t. barnum, of ringling brothers, barnum& bailey circus fame, surely was right when he exclaimed "there's a sucker born every minute" to which yours truly, author of codex magica, might add..and a 32nd or 33rd degree mason is behind the veil laughing his head off and rolling in the aisle every time a new sucker is initiated into the 1st degree of freemasonry" shining light on the darkness the brotherhood of darkness, as a good friend of mine, dr. stanley monteith, calls the illuminati, is quite confident it can easily maintain the highest level of secrecy regarding the actual meaning and import of its signs and symbols. its leade

en. the name and identity of the hidden god must be concealed at all costs, and thus an appropriate hand sign has been devised to represent this grotesque coverup: the sign of the hidden hand. how to perform the sign figure 34 shown here is taken directly from duncan's masonic ritual and monitor (3rd edition. it pictures the royal arch mason performing the magical sign of the master of the second veil, which i informally and more informatively call here the sign of the hidden hand of the men of jahbuhlun. according to duncan's the candidate presents this sign when he is approached by three sojourners from babylon. their objective: rebuild the temple of solomon in jerusalem and eventually establish a world empire of the jews. 58 codex magica in his teaching course on ancient masonry, c.c. z

onclave, called the international forum for a non-nuclear world and the survival of humanity, february 13-15, 1987. the leadership of the seventh-day adventist church (sda) is heavily masonic. many sda officials have cooperated with pro-communist, anti-christian lobby groups such as americans united, people for the american way, the american civil liberties union, and the jewish adl. these groups veil their anti-christian positions with high-sounding goals like "liberty" and "separation of church and state (photo and article: ministry magazine, may/june 1987, p. 7) three world-renowned christian evangelists were present in 1966 at the house of the temple, the headquarters of scottish rite freemasonry, in washington, d.c. the occasion was the elevation of men newly chosen to the elite 33rd

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

n truth, we tell thee, that neither invocations, nor rituals, nor scriptures, nor angels can bring thee to us. if thou wilt become one of us, then must we alone choose thee out of the sublimity of our holy heart of eternal truth through the force and exertion of thy transcendental will. 13. it is not thy lower will to unite with us; it is our high will to unite thee with us. no man can pierce the veil of isis unless we have ordained it from within. in silence there is grace eternal: know thou our high will in the silence. therein is true union, in the deep silence of thy heart. 14. but lo! we are not really separate from thee: in every heart of truth we take eternal refuge as the flame and its forces take their refuge in the one holy light. in every silent prayer of union we are incarnated

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

rea of europe. each full moon is also a holy day, and is called an esbat. samhain celtic fire festival october 31 yule winter solstice december 21 imbolg celtic fire festival february 2 ostara spring equinox march 22 beltain celtic fire festival april 30 litha summer solstice june 21 lughnassadh celtic fire festival august 1 mabon autumn equinox september 22 samhain, the time of the year when the veil is the thinnest. in celtic times, this was the end of the old year and the beginning of the new. this is the best time for the taking of omens. yule, this is the winter solstice, the longest night of the year. lighting of the yule log is symbolic of welcoming the sun. imbolg, also called lady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would

ady s day, is a time of renewal. in days past a common fire was lit, and all members of a community would take a brand from the fire home, to rekindle their own hearth fires. today we call it groundhog day. ostara, the spring equinox, a time when daylight and night are in balance. a time of blessing the seed, planting, and fertility. beltain, a hinge day when winter gives way to summer. again the veil is thin between the worlds. dance around a may pole, celebrate the joy and ecstacy of life. litha, the summer solstice, the shortest night of the year. time to rejoice in the warmth of the sun, while the world is full of growing life. lughnassadh, the first of the harvest festivals. in celtic tradition it is the day the young son challenges his father the king, for rulership. in the course of

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

er next earthly incarnation. the subject of the two doctrines is the atman, or self, the essence of the person that contains the divine breath of life. the atman within the individual was smaller than a grain of rice, but it was connected to the great cosmic soul, the atman or brahma, the divine principle. unfortunately, while occupying a physical body, the atman was subject to avidya, an earthly veil of profound ignorance that blinded the atman to its true nature as brahma and subjected it to the processes of karma and samsara. avidya led to maya the illusion that deceives each individual atman into mistaking the material world as the real world. living under this illusion, the individual accumulates karma and continues to enter the unceasing process of samsara, the wheel of return with i

he never really found any whom he felt had truly provided him with actual proof of his mother s afterlife existence. others maintain that he only set out to expose mediums as a means of keeping himself in the headlines. houdini s friendship with sir arthur conan doyle (1859 1930, the creator of sherlock holmes and an avid supporter of spiritualism, suggests his sincerity in seeking to pierce the veil of death. during the doyles lecture tour of the united states in june 1922, houdini and beatrice joined sir arthur and lady doyle for a brief vacation in atlantic city. on june 17, houdini s mother s birthday, lady doyle said that she felt she could establish contact with her. houdini later claimed that he had kept an open mind regarding the alleged communication, but he publicly renounced th

was found unworthy of the mysteries, he would be sent quickly away. if the seeker appeared to be one who sincerely desired to learn the truth of the mysteries, he would be led through a corridor to an underground crypt where a large statue of isis hid the doorway to an inner sanctuary. the goddess s face was veiled, with an inscription that advised all initiates that no mortal could ever lift her veil and look upon her true features until the moment of death. within the hidden sanctuary were two columns, one colored black, the other red. the priest explained to the novice that the red column represented the ascension of the spirit into the light of osiris, while the black one signified the captivity of the spirit in physical matter. whoever sought the mysteries risked madness or death, the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

lowers have been the quintessential gift between lovers in many cultures. was an emblem of joy among the greeks. the aboriginal inhabitants of patagonia in southern argentina painted their bodies white on every joyous occasion. the whole bodies of the bride and groom were covered with white paint on the eve of their wedding ceremony. some social historians believe that the tradition of the bridal veil originated in the covering of the bride in ancient times to show her submission. others believe that the veil originated in sexual shyness in women and the attempt to hide from view. among some early peoples, the bride was draped completely in a shroud that she wore during the marriage ceremony. once the wedding ritual ceremony was completed, she was uncovered and the shroud was placed in a c

THE GOD OF THE WITCHES

rank wore long flowing dresses which fell to the ground in soft, sweeping folds; these robeswere usually white, sometimes green, and occasionally scarlet. the hair was loose over the shoulders, whichincreased the beauty of the younger ladies, but the long straggling elf-locks of the older women are alwayscommented on with horror by the "mortal" beholder. the fairy ladies covered their hair with a veil or hood,and often wore a small coronet of gold. the fairy knights wore gold or silver armour in battle or in solemnprocessions; for ordinary wear they dressed in green with a hat or cap; and on all occasions they wore greencloaks or mantles, possibly arranged like a plaid.when going among the villagers the records show that the fairies were dressed like their neighbours,apparently lest they s

THE KEY TO THE MYSTERIES

jesus welcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesars against the earth! glory to the holy ghost, who shall sweep from the earth by his terrible breath all the thieves and all the executioners, to make room for the banquet of the children of god! glory to the holy ghost, who has promised victory over earth and over heaven to the angel of libe

y always wish, and never will; they are always undertaking and never completing. for such people, only the repressive side of law applies. such beings may have a litter, but they never have a family: marriage and family are the rights of the perfect man, the emancipated man, the man who is intelligent and free. ask also the annals of the courts, and read the history of parricides. raise the black veil from off all those chopped heads, and ask them what they thought of marriage and of the family, what milk they sucked, what caresses ennobled them. then shudder, all you who do not give to your children the bread of intelligence and of love, all you who do not sanction paternal authority by the virtue of a good example! those wretches were orphans in spirit and in heart, and they have avenged

ng intelligence and love; the lessons of experience are despised, the things of god are hawked about the street. the flesh insults the spirit, fraud laughs in the face of loyalty. no more idealism, no more justice: human life has murdered both its father and its mother. courage and patience! this century will go where great criminals should go. look at it, how sad it is! weariness 50 is the black veil of its face. the tumbril rolls on, and the shuddering crown follows it. soon one more century will be judged by history, and one will write upon a mighty tomb of ruins "here ends the parricide century! the century which murdered its god and its christ" in war, one has the right to kill, in order not to die: but in the battle of life the most sublime of rights is that of dying in order not to

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 bride will stretch her perfumed veil, and draw them to her. o ye people, clap your hands, and praise the last triumph of love! death alone will remain dead, and hell alone will be consumed! o nations of europe, to whom the east stretches forth its hands, unite and push back the northern bear<war, this indicates levi's attempt to use imperialism as his magical weapon, just as allan bennett t

ween them, and take pleasure in being called father. however, the poetry of the east, in its magical souvenirs, will call him still brahma, and jupiter. india will teach our enchanted climates the marvellous fables of vishnu, and we shall place upon the still bleeding forehead of our well-beloved christ the triple crown of pearls of the mystical trimurti. from that time, venus, purified under the veil of mary, will no more weep for her adonis. the bridegroom is risen to die no more, and the infernal boar has found death in its momentary victory. lift yourselves up again, o temples of delphi and of ephesus! the god of light and of art is become the god of the world, and the word of god is indeed willing to be called apollo! diana will no more reign widowed in the lonely fields of night; her

THE MAGICIAN S KABBALAH

anifestation begin. in the light of progress up the tree (the initiatory system, then the svph stage of chockmah is the "end" as the grade of ipssissimus in kether is "beyond the comprehension of all lower grades" as crowley puts it. nun in binah at the creative stage represented by binah, the sephirah at the top of the negative pillar of form, we see "shadowed forth" the nun of ain and the final veil of ain svph avr. it is obvious that an immediate connection can be made in that the value of nvn is fifty, and from binah are derived the "fifty gates of understanding. nvn is primarily the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on binah, the "mother" of all form. also in binah we see the avr stage

bird of kether and illumination, is brbvr= 410, which is also the value of magic (mqa'ar) and the confession of god's unity (the shema, shma'a. the triune crown the triple crown worn by the pope can be viewed as representing the trinity of kether extended in itself, chockmah and binah, for above the abyss the sephiroth merge with each other in the same way that the four lower sephiroth below the veil merge within malkuth. figure 3 illustrates the attribution of the letters to the trinity, and a further breakdown is utilised by spelling the letters again in full. the tarot cards to which these letters are assigned offer valuable descriptions of the nature of this creative trinity of forces. kaph in kether kaph, as previously described, is the hand of god transmitting the vital spark to man

consciousness from the "bound lights" of malkuth and ultimately, to the "boundless light" of the ain soph aur. resh in full is resh-yod-shin, and relates to the cards of the sun, hermit and last judgement. these could be transliterated into the phrase "the awareness (sun) of the true (hermit) will (judgement, which takes place in the initiation process at two key points, the first on crossing the veil and attaining to the sephirah tiphareth, and the second on crossing the abyss and attaining to the sephirah binah. the following extensions can be drawn: will in malkuth: the way of nature, the "entelechy" of aristotle in the unfolding of blossoms and the formation of galaxies. the "selfish gene" or "blind watchmaker" aspect of nature in the unfolding genesis about us. will in yesod: the way

ath, is the "ox goad, and symbolises the work of the initiate in balancing the "two cells" which st. catherine of siena speaks of, where..if you dwelt in self-knowledge alone, you would despair; if you dwelt in the knowledge of god alone, you would be tempted to presumption. one must go with the other, and thus you will reach perfection" c. the trials of the heart xiii. death: passing through the veil of paroketh, the path to which the death atu is attributed connects to netzach, one of the sephiroth involved with the active creation of life. this juxtaposition points to the awareness that life and death are not opposites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the und

posites, but phases in the same process. although even this duality is false (one presumes to someone above the abyss, it is an important recognition and one essential to the understanding of "sacrifice. xiv. temperance: the temperance card symbolises the state when tiphareth is functioning to harmonise the lower sephiroth, whereas the high priestess, its equivalent on the middle pillar above the veil, shows the effects on tiphareth of the proper functioning of the upper sephiroth. the golden dawn rituals of advancement to the state of tiphareth and the grade of adeptus minor always move the candidate along one side path, then bar them, then move along the opposite path to be barred and forced to return, until at last the "middle way" is walked and the goal attained. xv. devil: the devil a

THE MIDDLE PILLAR

ew edition of israel regardie's tke middle adam forrest, isidora forrest, r a. gilbert, darcy kiintz, thm p, prof. sein 0 miadhachiin, and wiliiam stoltz. figure i: cover artfrom the second edition of the middle pillar (painting by marjo y paskaruk) introduction to the third edition i n the early decades of this century, little was known about the techniques of western ceremonial magic due to the veil of secrecy which had shrouded these practices. unless a person happened to be a member of a magical organization, there was little chance of leaning the procedures and initiatory practices of high magic. this changed in 1937 when israel regardie published four volumes titled the glh d m, a collection of ceremonies and teachings from the hermetic order of the golden dawn. earlier, regardie had

chesed, will (geburah, imagination (tiphareth, emotion (netzach, and intellect (hod. the two lowest of these functions, corresponding to the spheres of netzach and hod, are quite easy for the average person to understand. the three higher faculties of the ruach, attributed to the fourth through the sixth sephiroth, are somewhat more difficult to access. this is because of a demarcation called the veil of paroketh that exists on the tree between tiphareth and the two lower spheres of netzach and hod. thus the higher ruach faculties of memory, will, and imagination are obstructed somewhat and are often less accessible to the individual than are the lower functions of thinking and feeling. the ruach contains both the middle unconscious and the field of consciousness of assagioli's system, as

THE NECRONOMICON SIMON VERSION

spirits, ladies of the fire, remember! spirits, lords of the water, remember! spirits, ladies of the water, remember! spirits, lords of the stars, remember! spirits, ladies of the stars, remember! spirits, lords of all hostilities, remember! spirits, ladies of all hostilities, remember! spirits, lords of all peacefulness, remember! spirits, ladies all peacefulness, remember! spirits, lords of the veil of shadows, remember! spirits, ladies of the veil of shadows, remember! spirits, lords of the light of life, remember! spirits, ladies of the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, who m

by their smell, for they are not born as men, but in some other fashion; by some corruption of seed or spirit that has given them other properties than those we are familiar with. and they like the dark places best; for their god is a worm. ia! shadduya ia! barra! barra! ia kanpa! ia kanpa! ishnigarrab! ia! nngi ia! ia! the stars grow dim in their places, and the moon pales before me, as though a veil were blown across its flame. dog-faces demons approach the circumference of my sanctuary. strange lines appear carved on my door and walls, and the light from the windows grows increasing dim. a wind has risen. the dark waters stir. this is the book of the servant of the godse luminous one! our eyes are upon you. light our paths and light our visions. lead us through the dark. eliza fegley h

THE PATH OF KABBALAH

e in fact, the measurements of the sensation of the creator. 251 of 273 an egoistic obstruction in the sensation of creation exists only inside us. there are no obstructions from the perspective of the creator. he treats mankind with perfect benevolence; he does not hide himself. it is only we who feel or do not feel that concealment. we hide the worlds from ourselves as though behind an egoistic veil. the revocation of the egoism does not happen all at once. rather the creator first gives one periods of time called, life in this world, which are lives that are opportunities for ascent. other than the initial awakening to spirituality, the rest is up to us. any new life helps us remove some of our egoistic nature and draw a little nearer to the creator. these periods repeat themselves unti

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

ying glory of this last great singer of the nineteenth century, the deepening twilight shows but few rising stars; alone perhaps amid the younger generation of poets. alas, how many and yet how few. aleister 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 l

er than fame, than wealth, than glory, greater than knowledge, greater than wisdom, greater than the power of the gods themselves; for they too must worship at the shrine of love, the shrine of the great world mother, the mystic isis, goddess of beauty, mother of love, queen of laughter, mistress of pleasure. gi am all that has been, that shall be, and none among mortals has hitherto taken off my veil. h *inscribed on the statue of the goddess. innocent friendship or platonic love can never be a success where the rapture of a kiss is burning on the lips of two lovers; the first spells ignorance and the second failure, for love will out, and if not as a limpid and sparkling stream, then as a turbid and roaring torrent, reckless and horrible. this extraordinary phase of diverted* love is ver

love which justifies marriage .edouard schure the world is ever progressing onward, and we must progress with it, or else stagnation and retrogression will set in; and in these competitive times the latter two spell social and moral death. what was good yesterday may be bad to-day, and what is good to-day may be evil to-morrow. what the ultimate end will be, none can tell, for it lies gbehind the veil h; but what we must do is very certain, very definite, very sure. we must ameliorate our lot, not by the ephemeral laws of the dead, but through the needs and wants of the living, on the solid foundation of the truest possible morality, based on nature, and manifested to us through our divine powers of reason. and much of this new morality do we find in the love-gospel of aleister crowley. fi

fragrance from thy lip to melt on mine; one kiss, a white-sail ship to laugh and leap and dip her brows divine. one kiss, a starbeam faint with love of a sweet saint, stolen like a sacrament in the night fs shrine! one kiss, like moonlight cold, lighting with floral gold the lake fs low tune; one kiss, one flower to fold, on its own calyx rolled at night, in june! one kiss, like dewfall, drawn a veil o fer leaf and lawn. mix night, and noon, and dawn, dew, flower, and moon *alice, an adultery, vol. ii, p. 69. that alice was charmed, that the above was a love-philtre, the thirteenth day discloses. the birthday of their first kiss: breasts met and arms enclosed, and all the spring grew into summer with the first long kiss *alice, an adultery, vol. ii, p. 70. they are henceforth lovers, pass

though he was, he is thrust into her moloch arms. when lo! a miracle! he is plucked by his own fearlessness from the horrid maw, gfree, where the blood of other men is wet, h mingling in life till gten thousand little loves were brought to birth h; then came the one woman who looked so deeply in his eyes till hers grew, shielding the sun, as a purple ring: then in the uttermost profound i saw the veil of love fs unalterable law lifted, and in the shadow far behind dim and divine, within the shadow blind my own love fs face most amorously draw out of the deep toward my cloudy mind. o suddenly i felt a kiss enclose my whole live body, as a rich red rose folding its sweetness round the honey-bee! i felt a perfect soul embracing me, and in my spirit like a river flows a passion like the passio

THE TAROT OF C C ZAIN

nce. arcanum ii is figured by a woman seated at the threshold of the temple of isis. she is seated between two columns, the one on her right being red to signify pure spirit and its luminous ascension over matter, and the one on her left being black to represent the bondage of matter over the impure. the woman is crowned by a tiara of three stories surmounted by a lunar crescent. from the tiara a veil falls over her face. she wears upon her bosom the symbol of the planet mercury, and carries upon her knees an open book which she half covers with her mantle. this symbolic ensemble personifies occult science, which awaits the initiate at the threshold of the sanctuary of isis in order to tell him the secrets of universal nature. the symbol of mercury (hermes) upon the bosom of the virgin, si

lve mind, or soul. the cross below is matter, the circle is spirit. together they figure the lingam of the hindus, representing the union of the sexes; and the crescent above the union of spirit and matter represents the soul which is the evolved product of their union. the seal on the breast of nature also expresses the thought that knowledge comes from god and is as limitless as its source. the veil falling over the face announces that nature reveals her truths only to the pure in heart, and hides them from the curious and profane. the book half hidden under the mantle signifies that but half of the truth can be discerned by the physical senses, the exoteric side. the esoteric, or other half, must be apprehended through the application of the psychic senses. reason, divorced from intuiti

THE ABYSS AND TABAET

s of the daemonic feminine and masculine should be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed through by the great work of initiation. the names and cultural expressions of the adversary are briefly explored as an introduction, from the ancient persian, hebraic and even norse, the adversary appears in each. as tempter, war maker, wisdom bringer and devouring predatory spirit. look to the common aspects which make the opposer as a force of initiation. lucifer/a

u, being the primal waters of the abyss. tiamat is the adversary from a atavistic viewpoint, her form too terrible to comprehend. an interesting concept of the demonic feminine as a motivational factor in all life can be found in the archetype of tiamat. the adversary, long hidden away in a morass of filth by those who would hate the darkness, those who would commit greater crimes on humanity and veil such in the words of god. they are indeed old, the two-fold principle of darkness, known as the adversary, call it samael and lilith or the older ahriman and jeh, the very isolate god of darkness. tiamat is the very first manifestation of this force, from a time when darkness held in its arms hideous monsters, the very demonic shapes which still seek our thoughts in the darkest hours of our m

THE SECRET RITUALS OF THE OTO

sacred law. z.h.j. to thrones) herald: in the name of the g.m.b. i declare this l. of p. closed vvvv (principles knock as in opening) brethren, nothing now remains, etc. unclothe, untyle. temple diagram exaltation without the lodge proper file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (8 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. a veil. comps. h. viii j. comps. exaltation z (to senior p.m) you will retire from the lodge, prepare the candidates and knock as a m\m\42 for admission. s.p.m. asks for signs, grip and word of m.m. senior p.m: vvv herald: m.e.43 there is an alarm at the door. z: see who wants admission. herald (opening) whom have you there? s.p.m: three m\m\ who desire to be made perfect. herald: halt (closes and r

agree. file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (16 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. z: i agree. let the candidate be prepared for the communication of the word. herald: i invest you with the robe of perfection. i reward you with this jewel; i decorate you with this ribbon and badge; and i arm you with this sword (3rd veil withdrawn so that can. may now see the holy of holies at leisure. the veil should be drawn suddenly disclosing z. seated in east. h. and j. resume their thrones. herald remains with can. to assist) the true and living god most high. z: brother, as you seek to participate in the light and music of the word, i call upon you to advance toward the sacred altar by seven steps, halting and bowing a

earer to the supreme and mysterious name of the true and living god most high (done) z: let the candidate be restored to light (h. and j. cross swords on his shoulders, and z. gives accolade on head, while herald removes h.w) z. h. j: we receive thee as a p.m (they sheath swords) and a comp. of the h.r.a. of enoch. z: brother, being arrived at perfection, you behold an altar, veiled. beneath this veil are three sacred symbols, a square, a circle, and a triangle. upon these are three (3) and 8 letters, wherein are many mysteries concealed, while the whole forms the s. and m.n. of t.t.a.l.g.m.h. i now proceed to confer upon you the secrets of this degree. first is the p.s. given by &c. it alludes to the p. of your o, and also to the shielding of the eyes from the brilliance of the word. seco

nitorial sign, given by r.h. on h; h-d on l.h.47 in allusion to the weariness of heart and file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c5.html (17 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o. brain which must suffer in our search for the word. fifth is the fiducial sign, given by &c, and sweeping the hand down and back, as if tearing down a veil (done) behold in silence and adore! blessed are the eyes that have beheld the ineffable (z. h. p. communicate the word as in opening) listen in silence and adore! blessed are the ears that have heard the invisible! you will now retire by seven steps, halting and bowing at the 3rd, 5th and 7th, after which you will take your seat in this l. of p. and attend to the lecture. the lecture closing

be pleased to assist me to open the chapter of the holy order of rose croix of heredom (all rise) very excellent and perfect grand marshal, see that the castle gates are duly guarded, and that all is secure within (the door is tested. the grand marshal receives the first three signs from all present) g.m: all is secure both within and without. m.w.s: what is the hour? h.p: it is the hour when the veil of the temple was rent in twain, when darkness began to outspread the earth, when the altar was thrown down, the star called wormwood fell upon the earth, when the blazing star was eclipsed, the sacred tau was defiled with blood and water, the word was lost, and despair and tribulation visited us (solemn musick) m.w.s: since the royal art has experienced such dire calamities, it is our duty

THE HOLY BIBLE KING JAMES VERSION

with] myrrh, and my fingers [with] sweet smelling myrrh, upon the handles of the lock. 5:6 i opened to my beloved; but my beloved had withdrawn himself [and] was gone: my soul failed when he spake: i sought him, but i could not find him; i called him, but he gave me no answer. 5:7 the watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me. 5:8 i charge you, o daughters of jerusalem, if ye find my beloved, that ye tell him, that i [am] sick of love. 5:9 what [is] thy beloved more than [another] beloved, o thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us? 5:10 my beloved [is] white and ruddy, the chiefest among ten thousand. 5:11 his head [is as] the most fine gold

e of them that stood there, when they heard [that] said, this [man] calleth for elias. 27:48 and straightway one of them ran, and took a spunge, and filled [it] with vinegar, and put [it] on a reed, and gave him to drink. 27:49 the rest said, let be, let us see whether elias will come to save him. 27:50 jesus, when he had cried again with a loud voice, yielded up the ghost. 27:51 and, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; 27:52 and the graves were opened; and many bodies of the saints which slept arose, 27:53 and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. 27:54 now when the centurion, and they that were with him, watching jesus, saw the earthquake, an

interpreted, my god, my god, why hast thou forsaken me? 15:35 and some of them that stood by, when they heard [it] said, behold, he calleth elias. 15:36 and one ran and filled a spunge full of vinegar, and put [it] on a reed, and gave him to drink, saying, let alone; let us see whether elias will come to take him down. 15:37 and jesus cried with a loud voice, and gave up the ghost. 15:38 and the veil of the temple was rent in twain from the top to the bottom. 15:39 and when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, truly this man was the son of god. 15:40 there were also women looking on afar off: among whom was mary magdalene, and mary the mother of james the less and of joses, and salome; 15:41 (who also, when he was in galile

receive the due reward of our deeds: but this man hath done nothing amiss. 23:42 and he said unto jesus, lord, remember me when thou comest into thy kingdom. 23:43 and jesus said unto him, verily i say unto thee, to day shalt thou be with me in paradise. 23:44 and it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. 23:45 and the sun was darkened, and the veil of the temple was rent in the midst. 23:46 and when jesus had cried with a loud voice, he said, father, into thy hands i commend my spirit: and having said thus, he gave up the ghost. 23:47 now when the centurion saw what was done, he glorified god, saying, certainly this was a righteous man. 23:48 and all the people that came together to that sight, beholding the things which were done, smot

ndantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath: 6:18 that by two immutable things, in which [it was] impossible for god to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 6:19 which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 6:20 whither the forerunner is for us entered [even] jesus, made an high priest for ever after the order of melchisedec. 7:1 for this melchisedec, king of salem, priest of the most high god, who met abraham returning from the slaughter of the kings, and blessed him; 7:2 to whom also abraham gave a tenth part of all; first being by interpretation king of righteousness, and after that also kin

TYSON DONALD NEW MILLENNIUM MAGIC

te substance in themselves, being formed of the waters of the sea, yet they are distinct from the flat surface. and when the ripples have reached the extent of their travel and returned to their starting point, the sea will be as it was before. the interface between the unmanifest and the manifest, which is usually pic- tured as a shell around the egg of the universe, will hereafter be called the veil of unknowing. throughout history human beings have tried to peer behind it, always without success. the act of attempting to understand the all from the viewpoint of the material world is absurd and doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the

doomed to failure. it is this noble but futile effort that renders science a tragedy rather than a comedy. however, the barrier between the universes can be passed and is passed regu- larly by the simple changing of state from manifest to unmanifest, and back again from unmanifest to manifest. the all enters its creation and acts upon the world through its many emanations. its potencies cross the veil and are transformed into manifest things. these include the burning bush, the voices of joan of arc, and other manifestations more subtle. a human being merges into the all through death-by "crossing the veil"-at which point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but is

s of joan of arc, and other manifestations more subtle. a human being merges into the all through death-by "crossing the veil"-at which point the need to understand distinctions, which is an aspect of the manifest, ceases. after death all individuals become god-not parts of god, for the all has no parts but is whole. any part of the unmanifest is all of the unmanifest. the all is indivisible. the veil is crossed by the totality of being at birth and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bo

th and at death. when a human is conceived physically in the womb, the finer elements of divine conception join, and the personal human essence comes into being. at death the human identity, or soul, disperses and the physical body returns to the earth, but the divine essence that was the foundation of the life escapes across the veil back into the bosom of the unmanifest. this passage across the veil is true of all created things, not only human beings-poems, beasts, rocks, even a summer sunrise. each comes into discrete being out of the unmanifest, and to the unmanifest each ultimately returns. the divine act of creation did not happen once at the beginning of the universe, nor does it occur only once at the beginning of a life. it is happening constantly everywhere. in a single second e

came. it is also useful to med- itate on the wave. just as both universes are in every human, so does a living human being occu- py a portion of both universes. humans are formed both of the clay and of the light. there is an old alchemical woodcut that shows adam (archetypal man) standing with his feet on the earth and his head through the heavens, signifying symbolically the two universes, the veil, and the intermediary place occupied by the human race. it is incorrect to say that mankind is half in the world of forms and half in heaven. in truth only the smallest fraction of what humanity perceives itself to be is touching god-the merest tip of the finger, as the artist michelange- lo portrayed so well in his painting of the creation on the sistine chapel ceiling. the unmanifest must n

TYSON DONALD SOUL FLIGHT

erimenter should stand from his chair, and with eyes still closed imagine passing through this gateway. regardie recommended the golden dawn ritual gesture known as the sign of horus-which is a reaching forward with the extended two arms as through groping in the darkness-as a way of facilitating this passage. from his comments, it appears that mathers used the gesture known as the rending of the veil, which simulates the drawing open of two panels of a closed curtain. both may be used: first the sign of horus, then the rending of the veil. it is useful to imagine the enlarged tattwa symbol moving toward you and engulfing you as you do- 141. regardie, 459. chapter seven: the golden dawn 11 1 this. regardie quoted one contributor who observed "deliberately will to pass through the gateway

m his edwardian-era perspective could only compare to a magic lantern slide projection. the appearance, disappearance, and subsequent reappearance of the piece of metal that acted as a kind of touchstone for bender to establish contact with the aliens strongly suggests that it was an astral rather than a physical object. this is not absolutely certain, since it lies within the power of spirits to veil the visual perception of human beings, causing them to fail to see things that are right in front of them. lower spirits frequently do this as a kind of joke, to make people waste time searching for personal items that are in plain sight the whole time. you may have experienced this trickery in your own life, if you have ever looked for your eyeglasses, or your pen, or your car keys, have bee

to gain access to the path.206 gareth knight gave a more detailed description of the procedure that was probably used by the descendant orders that evolved from the golden dawn, such as dion fortune's society of the inner light.207t he sephirah at the beginning of the path is visualized as an astral temple having a gateway that exits the temple onto the path. closing this gateway is a curtain or veil, upon which is painted the tarot trump of the path. the divine name of the initial sephirah is vibrated, followed by the name of its archangel. then the traveler approaches the curtain of the gateway, and the image of the tarot trump assumes a three-dimensional quality. the traveler steps into the tarot trump as though stepping through a doorway, and finds himself on the path. its details wil

h the surface of the physical world and commonly walk abroad on the base astral level that corresponds with our world. it is merely necessary to say to the spirit you wish to test, in a clear and firm voice "by the authority of uriel, archangel of earth, show to me your true appearance" if the spirit is already in its true guise, there will be no change, but if it is seeking to deceive you with a veil of glamour, it will shimmer and dissolve into its true form. for the realm of the undines and other watery spirits, substitute the archangelic name gabriel; for the realm of the sylphs and other airy spirits, the name raphael; for the realm of the salamanders and other fiery spirits, the name michael. appropriate offerings to spirits you should not think that when you project yourself into an

TYSON DONALD THE MAGICAL WORKBOOK

e of power eheieh upon your breath, articulating each hebrew letter separately so that the sounds resonate within your body and expand to fill the universe. lower your arms to your sides and stand contemplating this white pentagram of spirit and the white wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil by bringing your hands up in front of your heart-center and turning them so that they are back to back. spread your hands apart as though opening the two sides of a closed curtain. the final posture is with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. supreme invoking ritual of the pentagram 255

of your heart-center and turning them so that they are back to back. spread your hands apart as though opening the two sides of a closed curtain. the final posture is with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. supreme invoking ritual of the pentagram 255 as you make the gesture of rending the veil, visualize your hands opening an aperture in the very fabric of space itself that is shaped like an eye turned on its side. this pointed oval shape is called a mandorla. it begins to open at the center of the white pentagram of spirit and extends above and below it so that the pentagram is contained within its limits. visualize this aperture as if it were formed by the parting of two sides of

ne name of power eheieh upon your breath, articulating each hebrew letter separately so that the sounds resonate within your body and expand to fill the universe. lower your arms to your sides and stand contemplating this white pentagram of spirit and the wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil as you previously did in the east, by bringing your hands up in front of your heartcenter so that they are six inches or so apart, and turning them back to back. spread your hands apart as though opening the two sides of a closed curtain, so that you stand with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a

ng your hands up in front of your heartcenter so that they are six inches or so apart, and turning them back to back. spread your hands apart as though opening the two sides of a closed curtain, so that you stand with your arms extended on either side of your body at the level of your solar plexus, your palms turned outward as though pushing apart a curtain. as you make the gesture of rending the veil, visualize your hands opening a mandorla aperture in the very fabric of space itself. it begins to open at the center of the white pentagram of spirit in the south and extends above and below it so that the pentagram is contained within its limits. stand with your arms at your side contemplating the white pentagram within the mandorla. allow the flaming image of the pentagram of spirit and it

ating each 262 moving exercises hebrew letter of this compound name separately so that the sounds resonate within your body and expand to fill the universe "ah-geh-lah-ah" lower your arms to your sides and stand contemplating this white pentagram with the wheel of spirit at its center for a few seconds. intensify the brightness of the pentagram in your imagination. make the gesture of rending the veil as already described, by bringing your hands up in front of your heart-center and turning them back to back, then spreading your hands apart as though opening the two sides of a closed curtain. as you make the gesture of rending the veil, visualize your hands opening a mandorla-shaped aperture in the very fabric of space. it begins to open at the center of the white pentagram of spirit in the

TYSON DONALD THE POWER OF THE WORD

exclusively as the supreme emblem of their authority, in very much the same way that the catholic church of the middle ages bitterly resisted the translation of the bible into the common tongues of europe. knowledge is power. several generations before the fall of jerusalem to the romans in a.d. 70, the priests had ceased to speak the name openly even within the confines of the temple. under the veil of holiness, they adopted the duplicitous device of whispering it in so low a voice that it was drowned out amid the chants and other sounds of ritual. with the seizing of the temple, the public use of the name in religious ceremonies ceased altogether, but it continued to be preserved in the schools of the rabbis, who according to one tradition (qiddushin 71a) communicated the true pronuncia

ad jaho- vah. thus the latter is simply a fancy, a perversion of the holy name. and how could they know it? alone, out of all their nation, the high priests had it in their possession and respectively passed it to their successors, as the hindu brahmaiitma does before his death. once a year only, on the day of atonement, the high priest was allowed to pronounce it in a whisper. passing behind the veil into the inner chamber of the sanctuary, the holy of holies, with trembling lips and downcast eyes he called upon the dreaded namet. he bitter persecution of the kabalists, who received the precious syllables after deserving the favor by a whole life of sanctity, was due to a suspicion that they misused it (ibid, vol. 2, pp. 398-9) macgregor mathers the name of the deity, which we call jehova

WAITE ASPECTS OF MASONIC SYMBOLISM

ding symbolism, but this time in the form of a legend. it is no longer an erection of the candidate's own house- house of the body, house of the mind, and house of the moral law. we are taken to the temple of solomon and are told how the master-builder suffered martyrdom rather than betray the mysteries which had been placed in his keeping. manifestly, the lesson which is drawn in the degree is a veil of something much deeper, and about which there is no real intimation. it is assuredly an instruction for the candidates that they must keep the secrets of the masonic order secretly, but such a covenant has reference only to the official and external side. the bare recitation of the legend would have been sufficient to enforce this; but observe that the candidate assumes the part of the mast

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

ints to us in many instances, particularly by the sphinxes, which they seem to have placed designedly before their temples as types of the enigmatical nature of their theology. to this purpose, likewise, is that inscription which they have engraved upon the base of the statue of athene[fn#282] at sais, whom they identify with isis "i am everything that has been, that is, and that shall be: and my veil no man hath raised" in like manner the word "amoun" or as it is expressed in the greek language "ammon" which is generally looked upon as the proper name of the egyptian zeus, is interpreted by manetho[fn#283] the sebennite[fn#284] to signify "concealment" or "something which is hidden"[fn#285] hecataeus of abdera indeed tells us that the egyptians make use of this term when they call out to

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

e they do not know the clue, the secret. here we give to the student, the clue, the secret, the key. here you have it, thirsty lovers of the truth. now practice, you are not alone. we love you profoundly, thus when you are treading the path of the razor s edge, you will be internally assisted by us, the brethren of the temple. in this course we deliver the clue of resurrection. we have ripped the veil of the sanctuary. here you have all the secrets; here are all the clues of christification. here is written the doctrine that the adorable taught in secret to his humble disciples. the adorable will remain with us until the end of times. this is his doctrine. here you have it. study it and practice it. inverential peace samael aun weor prefacio del autor adorables e inmortales seres, saludos

ind is for the gods of the ain soph as the activities of the mineral kingdom are for us. within the ain soph only the unity of life reigns; this is supreme happiness. the universe is duality, maya pain. we need to liberate ourselves from the duality and to return into the unity of life. it is urgent to go beyond the painful manifestations of maya. there exists a science with which we can tear the veil of maya and return to the ain soph. that science is alchemy. arcano ii estudiemos ahora el equilibrio m gico, en el arcano dos del tarot. el cuerpo f sico est organizado con los elementos. el intimo eman de la estrella interior que siempre nos ha sonre do. y esta polarizado positivamente. y el cuerpo f sico es la sombra negativa del intimo. el esp ritu y la materia viven en eterna lucha. cuan

rpent and his substance. then we will return into the ain soph; we will return into the unity of life. you are the children of the widow, your divine mother is now a widow, but when she rises through the medullar channel, she marries the eternal beloved. your divine mother is the second arcanum, the popess of the tarot. she is crowned with a tiara. the head of the divine mother is surrounded by a veil. you must be courageous and lift the veil of isis. our gnostic motto is thelema (willpower. id y pingal, son los canales por los cuales ascienden los tomos del fuego y del agua, el esp ritu empu a la ca a de siete nudos; y esa ca a es la m dula espinal; cuando la mujer y el hombre saben evitar el espasmo y la eyaculaci n de "ens seminis" despierta entonces la serpiente gnea de nuestros m gico

mother of the cosmos, root of love, trunk, bud, leaf, flower and seed of all that exists; we conjure thee, naturalizing force. we call upon the queen of space and of the night, and kissing her loving eyes, drinking the dew from her lips, breathing the sweet aroma of her body, we exclaim: oh thou, nut! eternal seity of heaven, who art the primordial soul, who art what was and what shall be, whose veil no mortal has lifted, when thou art beneath the irradiating stars of the nocturnal and profound sky of the desert, with purity of heart and in the flame of the serpent, we call upon thee! pray and meditate intensely. the divine mother teaches her children. this prayer must be performed while combining meditation with the state of slumber. then as in visions of dreams, illumination emerges; th

ure in general. nahemah is the malignant and fatal beauty; nahemah is the mother of adultery and passionate fornication. any marriage in violation of the law is easy to recognize because on the day of the wedding, the bride appears bald. since hair is the symbol of chastity for the woman, on wedding days of nahemah it is prohibited to display hair, thus, she instinctively covers her hair with the veil (as if she is trying to conceal it. thus, the abyss is divided into two large infrasexual spheres. these are the spheres of lilith and nahemah. the inhabitants of the sphere of lilith do not have any hope for salvation, whereas the inhabitants of the sphere of nahemah still have hope for redemption. sphere of lilith here we find those who abhor sex, for example, monks, anchorites, mystics, sp

WESTERN MANDALAS OF TRANSFORMATION SR AL

x, family, clan 111: aphl, ophel: darkness, obscurity 111: i tzvh: will command 111: kipha, kepha: peter, the rock (aramaic) 111: pla, mystical name of kether, the wonder 111: nkyal, nachiel: intelligence of the sun 111: ovla, avela: a sacrifice 111: olva, olvah: duke of edom, a hidden reference to daath("and they call to me from edom, watchman, how much longer the night" is. 21: 11) 111: msvh: a veil, or face covering (ex. 34: 33. 666: theosophic number of the magic planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of the sun 666: shm ihshvh: the name of jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 66

WICCA EIGHT SABBATS OF WITCHCRAFT

he 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 dressing in costume. a night of ghost stories and seances, tarot card readings and scrying with mirrors. a night of power, when the veil that separates our world from the otherworld is at its thinnest. a 'spirit night, as they say in wales. all hallow's eve is the eve of all hallow's day (november 1st. and for once, even popular tradition remembers that the eve is more important than the day itself, the traditional celebration focusing on october 31st, beginning at sundown. and this seems only fitting for the great celtic new

new day begins at sundown. there are many representations of celtic gods with two faces, and it surely must have been one of them who held sway over samhain. like his greek counterpart janus, he would straddle the threshold, one face turned toward the past in commemoration of those who died during the last year, and one face gazing hopefully toward the future, mystic eyes attempting to pierce the veil and divine what the coming year holds. these two themes, celebrating the dead and divining the future, are inexorably intertwined in samhain, as they are likely to be in any new year's celebration. as a feast of the dead, it was believed the dead could, if they wished, return to the land of the living for this one night, to celebrate with their family, tribe, or clan. and so the great burial

WICCA WITCHCRAFT TODAY

reappears in all the episodes. the story is a series of liturgical ceremonies by means of which the woman is initiated into the orphic mystery and attains communion with zagreus '1. the liturgy begins with a maiden who, aided by an attendant and two young boys, one holding a mirror before her, and superintended by a priestess, is performing her bridal toilet. she is draped in the sindon, a ritual veil which was placed on the neophytes in the mysteries; she is the mystic bride, the catechumen, preparing to celebrate under the symbol of matrimony her communion with dionysus. it is she who is the protagonist of the entire liturgy '2. draped in the sindon the maiden reverently approaches a nude youth evidenced to be a priest by the high dionysiac boots he is wearing. this embades, under the te

WILLIAM WESCOTT GOLDEN DAWN HISTORTY LECTURE

be made to the society which was reconstructed by robert wentworth little, student of the mysteries. this society, which has branches in england, scotland and the united states, is allied with the g.d. it perpetuated one form of rosicrucian initiation which was conferred 100 years ago in england and which was mentioned by godfrey higgins in his work the anacalypsis, or an attempt to withdraw the veil of the saitic isis. fratre little was a student of the school of levi and also an eminent freemason, and the rosicrucian society as revised by him was made by intention and permission essentially masonic, thus severing all connection with those adepts who have not been craftsmen, as basil valentine, artephus, nicolas flamel, jacob behmen and robert fludd. the rosicrucian society in the same m

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

ew woman pregnancy lasted 271, 272 or 273 days. 280. 280 days, the term of natural pregnancy, human- ten times the lunar 28-day period. 284. the number of theos, god, in greek letters. 294. ekklesia, the church and rodon, the rose, and also melchisedek, king of salem. 300. mithras. the riches of korah were so vast that it took 300 mules to carry them. there were 300 sorts of devils in sichin. the veil of the temple required 300 priests to draw it aside, and 300 to cleanse it. 314. the number of shaddai, shdi and of metatron, mttrun. 318. helios, the sun. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 345. this is the number of el shaddai, al shdi, god almighty; and of shmh (shemah, the name of the absolute god; also of mshh, moses and shilh, shiloh. 119. 358. th

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

is to be. the mystery of doubling is encoded semiotically in the opening letter of the first verse of the genesis narrative that begins torah, beit, the second letter of the hebrew alphabet, the cipher for number two. beginning is symbolized by beit, but before beit is alef, the mystery, pele,7 that points to the origin that precedes the beginning. the first, which is the head, is shrouded in the veil of the second, the twofold nature of secrecy that lies at the time-root; the two come to fruition by the third letter, gimmel, the bridge that connects alef and beit and thus makes possible the bestowing of the gift, the overflow of divine effulgence from the phallic potency to the vaginal vessel, mythicized as the son connecting father and daughter, the upper and lower manifestations of wisd

diary of these sefirot is the cause of the concealment of his existence and governance that cannot be comprehended at all by the lower beings. 52 insofar as god and torah are identical, an axiomatic truth of kabbalah from its inception, it follows that torah in its textual embodiment the theosophic principle that undergirds the anthropological ideal of corporeality as embodied textuality53 is the veil that reveals the infinite by concealing the light it reveals, the voice that declaims the ineffable by muting the name it declaims. it is precisely from the juxtaposition of disclosure and concealment, expanding and withholding, that the texture of time in its ontological comportment can be discerned.54 cordovero s linkage of innovative explications of torah and the evolving nature of time un

the three parts of the masoretic division of the scriptural canon, derive from the place of unity above time. it follows, therefore, that the 97 fullness of divine temporality consists of the lower seven aspects together with the upper three aspects. in this moment: engendering time and feminine indeterminacy time marks the pulsation of absence coming into presence as the nameless revealed in the veil of the ineffable name.234 in the circumspection of this circumscription, each moment appears unique, singular, wholly other in relation to what comes before and what comes after no past, no future, no present. this secret is alluded to in the divine name proclaimed to moses, i will be as i will be, ehyeh asher ehyeh, a name that names no-thing we can know since this name denotes that what it

ven this name is removed.263 ein-sof conceals the limitless force in the delimited letters of the torah whence all things were created. this concealment, as noted above, ensues from the paradoxical withdrawal of the infinite from itself, a withdrawal that creates the space within which the secret comes forth in the secretion of letters. the letters, therefore, can be construed collectively as the veil that veils what is not to be (un)seen. ricchi formulates the absence in radical terms (echoing earlier sources such as the fourteenth-century anonymous ma arekhet ha-elohut) by stating that no word or letter in the torah scroll and none of the divine names refer to the substance of ein sof.264 the distinctiveness of the tetragrammaton, designated alternatively as shem ha-meyuhad, unique name

or of habad philosophy, the torah was revealed in the desert because, of all the habitations in the physical universe, the wilderness is the most appropriate for depicting the insubstantiality of the infinite. going beyond the monistic tendency evident in maharal s thought, shneur zalman and his successors emphasize that although the cosmos appears to be composed of independent entities, when the veil of epistemic ignorance is removed, it becomes clear that these entities have no independent ontic status as they are naught but aspects of the light of ein sof. torah provides the means by which one is conjoined to the light of the infinite and so attains the state of annihilation, construed temporally as the day that is entirely long, the day that is entirely sabbath, that is, the temporal s

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

transformed into the eagle. the destroyer who must become the transmuter. remember also that these 3 letters have a further significance thus 't' stands for the ego, the indestructible unit which survives from life to life "0" is the eternal spirit, embracing the universe, reaching out beyond the boundaries of time and space, yet revolving about the "i" and between them the "a" of the astral, the veil of perpetually shifting illusion and experience. i- a- o. man cosmos god. from their union issues forth the divine white brilliance, the cross of light, healing, redeeming, illuminating. some years ago when i was first initiated into the r.r. et a.c. by jack taylor, i found myself at loggerheads with the christian viewpoint in interpreting these energies. not being a christian in the mundane

he 6=5 and 7=4 rituals of the r.r. et a.c. according to tradition, these rituals were written through the trance mediumship of the felkins with the astral masters of the third order. the general opinion at whare ra was that the 6=5 grade is an incredibly beautiful ceremony to experience. it is here that the hidden doorway of the mars wall is revealed, and the shekinah enters the vault, with black veil and lamp. to the postulant, it appears as if the lamp is floating in mid-air. this is the first of the rituals where the shekinah takes over the astral body of the adept, and lifts it out of the vault. it then takes it to meet the various forms. in my own case, and others within both the whare ra and thoth hermes temples, this is exactly what happens. for in the next two ceremonies, a great d

ly, having little or no astral significance. when i discussed these levels with regardie, he agreed that they lacked any or little power. having met people who claimed these levels, i can certainly attest to that fact should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the p

re is one gong sound) 1 "i will both lay me down in peace and sleep, for thou lord makest me to dwell in safety" 2 "thou wilt keep him in perfect peace whose mind is stayed on thee" 3 "so he giveth his beloved sleep" 4 "when thou best down thou shalt not be afraid, yea thou shalt he down and thy sleep shall be sweet" 5 "though a man shut his eyes to the last, still cometh death, the render of the veil" 6 "if thou hadst known how to suffer, thou wouldst have had the power not to suffer" 7 "the place of rest, the home of peace, is in truth the very cross itself, the firm foundation on which the whole creation rests" 8 "i have torn myself asunder, i have brought unto them the mysteries of light to purify them, for they are the purgation of all matter" 9 "blessed is the man who crucifieth malk

e have the melusine, an entity who has the capacity to cure diseases and change shape, and is a form of regression wherein she becomes what she was in the beginning of man: a part of his wholeness. this shows the aspect of transformation the aspirant must undertake to complete the journey in safety. the wands these wands are the same as those in the 5=6 ritual, but because they are well above the veil, their symbolism is altered to suit the level of the 6=5 grade. chief adept's wand this is the yechidah "the divine spark that is in me more than myself; the deepest layer of consciousness" this is one of the highest forms of manifestation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul) bala

0 0

ative years christianity, and which believed in hidden spiritual knowledge. the main factor that differentiated them from christianity was their emphasis on knowledge rather than faith. the christian church fathers considered the gnostics heretical, or heretics. kether: the first emanation on the tree of life. occultists identify kether as the state of consciousness where creation merges with the veils of nonexistence. kether lies on the middle pillar and transcends the duality of chokmah (male) and binah (female) which lie immediately below on the tree. it is therefore symbolized in mystical tradition by the heavenly androgyne (male and female united in one) and represents a state of mystical transcendence and union with the supreme. it is compared to satori and nirvana. chokmah: the seco

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

from ida's top "isijdev fiesiav, even as helios, the eye of the sun, surveys and discerns all things, ii. 3, 277. but a widely-circulated marcheu tells us of a mortal man, whom st. peter admitted into heaven, and who, led on by curiosity, ended by climbing into the chair of the lord, from, which 07ie can look down and see all that is done on the whole earth. he sees a washerwoman steal two lady's veils, and in his anger seizes the footstool of the lord, which stands before the chair (al. a chair's leg, and hurls it down at the thief^ to such lengths has the ancient fable travelled. 1 kindermarchen no. 35. first in bebel, ed. 1, tub. 1506, p. 6. frey's gartengesellscliaft cap. 109, ed. 1556 p. 106, ed. 1590 p. 85. rollwagenbiichlein 1590, pp. 98-9 (here a golden settle. moserrf vermischte s

4 7 INITIATION CEREMONY

which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate west of and close to the altar facing hierophant and returns to his own place. hiero: i arise in the place of the gathering of the waters through the rolled back cloud of night. from the father of waters went forth the spirit rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering of the waters; terrible was that silence of an uncreated world, immeasurable the depth of that abyss. and the countenance of darkness half formed, arose. they abode not, they hasted away. and in the vastness of vacancy, the spirit moved, and the light-bearers existed for a space. i have said darkn

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

martyrdoms. it solves every problem of life and death--which two also are one. it translates this universe into intelligible terms, relating truly the ego with the non-ego, and recasting the prose of reason in the poetry of soul. even as the eye of the sculptor beholds his masterpiece already existing in the shapeless mass of marble, needing only the loving kindness of the chisel to cut away the veils of isis, so you may (perhaps) learn to behold the sum and summit of all grace and glory from this great observatory, the old absinthe house of new orleans. v'la, p'tite chat o across the gulf chapter i at last the matter comes back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memo

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

b magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before

e formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish

ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi!

on, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by

ALEISTER CROWLEY BOOK OF LIES

on: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability: begetting. the tenth emanation the world [10] commentary (the chapter that is not a chapter) this chapter, numbered 0, corresponds to the negative, which is before kether in the qabalistic system. the notes of interrogation and exclamation on the previous pages are the other two veils. the meaning of these symbols is fully explained in "the soldier and the hunchback. this chapter begins by the letter o, followed by a mark of exclamation; its reference to the theogony of "liber legis" is explained in the note, but it also refers to kteis phallos book of lies get any book for free on: www.abika.com 10 and sperma, and is the exclamation of wonder or ecstasy, which is the ult

n-meditation [106] commentary( mu-eta) this chapter is perfectly simple, and needs no comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous w

r-ha! ha! ha! there is nothing movable or immovable under the firmament of heaven on which i may write the symbols of the secret of my soul. yea, though i were lowered by ropes into the utmost caverns and vaults of eternity, there is no word to express even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in their hair, and think they

il of the tarot is the phallus, the redeemer, book of lies get any book for free on: www.abika.com 162 and laylah symbolises redemption to frater p. the number 77, also, interpreted as in the title, is the redeeming force. the ratio of the length of title and text is the key to the true meaning of the chapter, which is, that redemption is really as simple as it appears complex, that the names (or veils) of truth are obscure and many, the truth itself plain and one; but that the latter must be reached through the former. this chapter is therefore an apology, were one needed, for the book of lies itself. in these few simple words, it explains the necessity of the book, and offers ithumbly, yet with confidence-as a means of redemption to the world of sorrowing men. the name with full-stops: l

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tor. in "rising on the planes" one must usually pass clear through the astral to the spiritual. some will be unable to do this. the "fine body" which is good enough to subsist on lower planes, a shadow among shadows, will fail to penetrate the higher strata. it requires a great development of this body, and an intense infusion of the highest spiritual constituents of man, before he can pierce the veils. the constant practice of magick is the best preparation possible. even though the human consciousness fail to reach the goal, the consciousness of the fine body itself may do so, wherefore whoso travels in that body on a subsequent occasion may be found worthy; and its success will react favourably on the human consciousness, and increase its likelihood of success in its next magical operat

y suitable invocation to travel directly to any place desired. in liber 418 an example of perfection is given. the adept who explored these aethyrs did not have to pass through and beyond the universe, the whole of which yet lies within even the inmost (30th) aethyr. he was able to summon the aethyrs he wanted, and his chief difficulty was that sometimes 151 he was at first unable to pierce their veils. in fact, as the book shows, it was only by virtue of successive and most exalted initiations undergone in the aethyrs themselves that he was able to penetrate beyond the 15th. the guardians of such fortresses know how to guard. the master therion has published the most important practical magical secrets in the plainest language. no one, by virtue of being clever or learned, has understood

and becoming, action and non-action and tendency to action, with all other such triplicities, not distinguishing between them in respect of any conditions, or between any one thing and any other thing as to whether it is with or without conditions. he is sworn to accept this grade in the presence of a witness, and to express its nature in word and deed, but to withdraw himself at once within the veils of his natural manifestation as a man, and to keep silence during his human life as to the fact of his attainment, even to the other members of the order. the ipsissimus is pre-eminently the master of all modes of existence; that is, his being is entirely free from internal or external necessity. his work is to destroy all tendencies to construct or to cancel such necessities. he is the mast

t the thunder thereof as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. this then is the virtue of the magick of the beast 666, and the canon of its proper usage: to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand al

ALEISTER CROWLEY MEDITATION

cian could not work at all; yet few indeed are the magicians that have know of it, and far fewer they that have beheld its brilliance! the temple and all that is in it must be destroyed again and again before it is worthy to receive that light. hence it so often seems that the only advice that any master can give to any pupil is to destroy the temple "whatever you have" and "whatever you are" are veils before that light. yet in so great a matter all advice is vain. there is no master so great that he can see clearly the whole character of any pupil. what helped him in the past may hinder another in the future. yet since the master is pledged to serve, he may take up that service on these simple lines. since all thoughts are veils of this light, he may advise the destruction of all thoughts

ALEISTER CROWLEY TAO TEH KING

r has not been lost, and to fill me with enthusiastic confidence that the present publication will abundantly contribute to the fulfillment of my true will for which i came to earth, and wring labour and sorrow to the utmost of which humanity is capable, the will to open the portals of spiritual attainment to my fellow men, and bring them to the enjoyment of that realisation of truth, beneath all veils of temporal falsehood, which has enlightened mine eyes and filled my mouth with song. the tao teh king((weh note: pagination re-starts from this point in the ts. the notes were collected to the back of the ts under the heading 'notes, beginning as page 88, but have been moved up to citation page in this version. chapter numbers have been placed above chapter titles, but this positional disti

est is obscure. who advanceth in that way, retireth. its smooth way is rough. its summit is a valley. its beauty is ugliness. its wealth is poverty. its virtue, vice. its stability is change. its form is without form. its fullness is vacancy. its utterance is silence. its reality is illusion. 3. nameless and imperceptible is the tao; but it informeth and perfecteth all things. 47 chapter xlii the veils of the tao. 1. the tao formulated the one((kether or the first aethyr) the one exhaled the two((chokmah-binah or yin and yang) the two were parents of the three((the second triad) the three were parents of all things((the third triad and malkuth) all things pass from obscurity to manifestation, inspired harmoniously by the breath of the void((the tao) 2. men do not like to be fatherless, vir

ALEISTER CROWLEY THE HEART OF THE MASTER

attuned to the heart of the master that was pure rapture in that sublime moment of union is translated into what seems a solemn music- born very far through the still air- a voice declaring the secret of the sanctuary to every ear in just such measure as that ear is able to receive it. the ten secret joys of the master. at first the music is as if muffled, a murmur of the wind behind impenetrable veils. 000. nothing only exists, and is all things. after a pause of deeply-rooted silence: 00. there is no limit. silence again, as if the very bowels of nature were thrilled with stillness: 0. the sum of all is boundless light. the heart of the master get any book for free on: www.abika.com 9 now there is suddenly a gathering together of the essence of silence; it is as focussed at a point: 1. t

ALEISTER CROWLEY THE LOST CONTINENT

poken, the inmost mystery of the high house was the 'living atla. this had many names 'wordeater 'unshaven (because the razors of zro were turned on its hair 'fireheart 'beginning and end' and so on: but especially a word i can only translate as 'to her, a defective pronoun existing only in the dative. what the living atla really was, is a secret of secrets* we know it only from its epithets, its veils. thus it was 'that black which makes black white. it was 'twenty-six feet high and fifteen feet across--oh my lords, it is the essence of the incommensurable' it was 'the wife of zro 'the heart of zro 'desire of zro 'the atla that eats atlas 'the swallower up of her own house 'the pelican 'the fire-nest of the phoenix, according to the greatest of the poets. and the burden of his hymns of wo

zro, and this helps considerably to fix the date. the next 2500 years were years of peaceable progress; the labour-mills were run without a hitch, and the next event was the discovery of black phophorus. it had been the custom to worship the atla with lights, and these lights had been candles of yellow phosphorus in golden sheathes. at that time the atla was veiled. at one festival of spring the veils were burnt up, the lights extinguished, and the yellow phosphorus was found to have been turned into the black powder. the magicians examined this, and brought zro to its ninth stage. this revolutionized the condition of things: old age and disease were no more, and death voluntary. strangely enough this led directly to the great conspiracy. at the end of this period of 2500 years the system

moment it was certain that the ruling power in atlas was something* infinitely more awful than the living atla. in order to avoid any possible repetition of such a disaster--for the magicians of the high house knew that any manifestation of the supreme must undo the work of centuries--they gave out that they had become too terrible to look upon, and for the future they always appeared with heavy veils, or rather masks, since for the most part they were carven fantastically by the wearers in their leisure hours. a further alteration was made in the system of government. the head of one of the 'houses of houses' was made supreme: the high house took no part in affairs of state. thus the atla was to all intents and purposes deposed, although the same reverence and sacrifice were paid to it a

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

d comment 9. that khabs is declared to be the light of nu. it being worshipped in the centre, the light also fills the circumference, so that all is light. the new comment we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this- we have all done it- is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only par

love" the old comment 12. the key of the worship of nu. the uniting of consciousness with infinite space by the exercise of love, pastoral or pagan love. but vide infra. the new comment the whole doctrine of 'love' is discussed in the book "aleph (wisdom or folly" and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again also a call to unite or 'love, thus formulating the equation 1(-1= 0<initiates of the ixth degree of o.t.o. it could be expressed: phi k- t= 0, where phi- k= 0, and phi and k are both positive integers, which is the general magical formula in our cosmos "come fo

is is a poetic description of the symbolism of the stele. it is suitable fore such minds as approach truth in this manner rather than by way of science or philosophy. it contains a formula of magick art, connected with the stele. also, less ineffably, it boasts the consummation of the marriage of hadit and nuit in the priest. that is, he has freed hadit, in the core of his star, from the illusion-veils of the khu, so that the two infinities become one, and none; and create, in the manner shortly to be described, a new finite. this finite will evidently be an expression of the particular mood of its father and mother at the moment of its conception. obviously, this "child" cannot add to the universe; it is therefore inevitably twin (horus and harpocrates, osiris and typhon, jesus and barabb

rson, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance with indicates ignorance or forgetfulness of the central truth of the universe, is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the

festation of nuit, so nu, the root of nuit, is the hiding of hadit. the new comment we see again set forth the complementary character of nuith and hadith. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason. see verse 3. every individual manifests the whole; and the whole conceals every individual. the soul interprets the universe; and the universe veils the soul. nature understands herself by becoming self-conscious in her units; and the consciousness loses its sense of separateness by dissolution in her. there has been much difficulty in the orthography (in sacred languages) of these names. nu is clearly stated to be 56, nv; but had is only hinted obscurely. this matter is discussed later more fully; verses 15 and 16. weh note "hadit" is t

ALEISTER CROWLEY THE QABALAH

, the redeeming son in its most material form. 811. iaw (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a. the number nine is sacred, and attains the summits of philosophy, zoroaster.59 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figu

tities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful

ALEISTER CROWLEY EQ I 5

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 tingling bows of the violins go. trembling, twittering, dissembling, the lips of the flute-players wander over the stops, fiercer and fonder than scorpions that writhe and curl in the fiery breast of an

eming son- in its most material form. 811. iota alpha omega (greek numeration. 888. jesus (greek numeration. 913. brashith, the beginning. see "a note on genesis" this list6 will enable the student to follow most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments by which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion alpha "the number nine is sacred, and attains the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the

e dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it 6 the complete dictionary, begun by fra. i.a, continued by fra. p. and revise by fra. a. e. g. and others, will shortly be published by authority of the a. a. in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, must less dare to hope for, its reduction to the one. the numbers useful

ALEISTER CROWLEY EQ I 5

ole aire. it is like the vision called the universal peacock, or, rather, like a representation of that vision. and now there are countless clouds of white angels filling the aire as the peacock dissolves. now behind the angels are archangels with trumpets. these cause all things to appear at once, so that there is a tremendous confusion of images. and now i perceive that all these things are but veils of the wheel, for they all gather themselves into a wheel that spins with incredible velocity. it hath many colours, but all thrilled with white light, so that they are transparent and luminous. this one wheel is forty-nine wheels, set at different angles, so that they compose a sphere; each wheel has forty-nine spokes, and has forty-nine concentric tyres at equal distances from the centre

t seems impossible to pierce it. but there is a voice saying: behold, the great one of the night of time stirreth, and with his tail he churneth up the slime, and of the foam thereof shall he make stars. and in the battle of the python and the sphinx shall the glory be to the sphinx, but the victory to the python. now the veil of darkness is formed of a very great number of exceedingly fine black veils, and one tears them off one at a time. and the voice says, there is no light or knowledge or beauty or stability in the kingdom of the grave, whither 71 thou goest. and the worm is crowned. all that thou wast hath he eaten up, and all that thou art is his pasture until to-morrow. and all that thou shalt be is nothing. thou who wouldst enter the domain of the great one of the night of time, t

es of god that are not known even of the angels, or of the archangels, or of the leader of the armies of the lord. holy, holy, holy art thou, and blessed be thy name for ever, unto whom the aeons are but the pulsings of thy blood. i am blind and deaf. my sight and hearing are exhausted. i know only by the sense of touch. and there is a trembling from within me. images keep arising like clouds, or veils, exquisite chinese ivories, and porcelains, and many other things of great and delicate beauty; for such things are informed by her spirit, for they are cast off from her into the world of the qliphoth, or shells of the dead, that is earth. for every world is the shell or excrement of the world above it. i cannot bear the vision. a voice comes, i know not whence: blessed art thou, who hast s

black monkey crawling with filth, running with open sores, an eye torn out, eaten of worms, her teeth rotten, her nose eaten away, her mouth a putrid mass of green slime, her dugs dropping and cancerous, clings to him, kisses him (kill me! kill me) there is a mocking voice: thou art become immortal. thou wouldst look upon the face of the magician and thou hast not beheld him because of his magick veils (don't torture me) thus are all they fallen into the power of lilith, who have dared to look upon his face. the shew-stone is all black and corrupt. o filth! filth! filth! and this is her great blasphemy: that she hath taken the name of the first aethyr, and bound it on her brow, and added thereunto the shameless yod and the tau for the sign of the cross. she it is that squatteth upon the cr

sed, blessed, blessed; yea, blessed; thrice and four times blessed is he that hath attained to look upon thy face. for i will hurl thee forth from my presence as a whirling thunderbolt to guard the ways, and whom thou smitest shall be smitten indeed. and whom thou lovest shall be loved indeed. and whether by smiting or by love thou workest, each one shall see my face, a glimmer through a thousand veils. and they shall rise up from love's sleep or death's, and gird themselves with a girdle of snake-skin for wisdom, and they shall wear the white tunic of purity, and the apron of flaming orange for will, and over their shoulders shall they cast the panther's skin of courage. and they shall wear the nemyss of secrecy and the ateph crown of truth. and on their feet shall they put sandals made o

ALEISTER CROWLEY EQUINOX EQ I 2 2

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

flowing out towards the silver sea. i am the everpassing present, which stands in the place of the past; i am the fertilized land. hail unto the dwellers of the wings of the morning" the "hierophant" then delivers the following oration "i arise in the place of the gathering of the waters through the rolled- back clouds of night. from the father of waters went forth the spirit rending asunder the veils of the darkness. and there was but a vastness of silver and of depth in the place of the gathering of waters. 276 "terrible was the silence of an uncreated world. immeasurable the depth of that abyss. and the countenances of darkness half-formed arose "they abode not; they hasted away; and in the vastness of vacancy the spirit moved; and the light-bearers were for a space "i have said: darkn

is the lowermost of the reciprocal paths. the tarot key attributed to this path is very rightly the 16th key- the tower; which we have seen in the 4= 7 ritual represents a tower struck by a flash of lightning, symbolising the tower of babel struck by the wrath of heaven, and also the power of the triad rushing down and destroying the columns of darkness, the light of adonai glimmering through the veils and consuming the elementary rituals of the 1= 10, 2= 9, 3= 8, and 4= 7 grades. in many cases the candidate, it is to be feared, can never have realised the necessity of this destruction of superficial knowledge, and the harnessing of the bull, eagle, man and lion under the dazzling lash of the spirit. and we find that though these rituals enabled p. to master a language, they in many ways h

ALEISTER CROWLEY EQUINOX EQ I 3 2

the changeless godhead of thy youth. come thou forth i say, come thou forth, and make all spirits subject unto me! so that every spirit of the firmament, and of the ether of 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, may be obedient unto me [she binds a black cord thrice round the sigil of the spirit and veils it in black silk, saying] hear me, ye lords of truth in the hall of themis, hear ye my words, for i am made as ye! i now purpose with the divine aid, to call forth this day and hour the spirit of mercury, taphthartharath, whose magical sigil i now bind with this triple cord of bondage, and shroud in the black concealing darkness and in death! even as i knot about this sigil the triple cord o

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

ALEISTER CROWLEY EQUINOX EQ I 3 3

ALEISTER CROWLEY EQUINOX EQ I 4 2

uilders than sculptors in england. 327 this is the magic mirror of the soul; if you see god in everything, it is because you are god and have made the universe in your image; if you see sex in everything, and think of sex as something unclean, it is because you are a sexual maniac. true, it is, of course, that the soul must not unite herself to every symbol, but only to the god which every symbol veils. and lake harris is perfectly clear on the point. the "counterpart" is often impersonated, with the deadliest results. but if the aspirant be wise and favoured, he will reject all but the true. and i really fail to see much difference between this doctrine and our own of attaining the knowledge an conversation of the holy guardian angel, or the hindu doctrine of becoming one with god. we may

ALEXANDRIAN BOOK OF SHADOWS OCCULT

den children of the goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads:

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

t that the a sound is reaching even the dense physical. 7. within our own hierarchy there are numbers of words built up upon the great word of our planetary logos, and these are committed to the departmental heads, who in turn pass them on in permutated order to the graded initiates. it will be wise here for the student to differentiate carefully in his mind between words and sounds, for the word veils the thought or intended idea or purpose, and the sound makes it possible to manifest in matter of some kind, on one or other of the seven planes. we cannot here trace the expansion of the basic words, from their enunciation by cosmic entities down to the infinitesimal differentiations produced in the speech of man, the vocal expression of the animals, and the song of birds. each is a manifes

y, so that the esoteric group relation may become possible upon the physical plane. he will do this by the disciplining of his own personality, and not by the correction of his brothers. rule 10. the army of the voice, the devas in their serried ranks, work ceaselessly. let the disciple apply himself to the consideration of their methods; let him learn the rules whereby that army works within the veils of maya. this rule refers to the work of occult investigation, which must be pursued at some time or another by all who seek initiation. though it is not safe for the uninitiated to tamper with the parallel evolution of the devas, yet it is necessary and safe to investigate the procedure pursued by the builders, the methods followed by them, in reproducing from the archetype, via the etheric

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

es of the systems, microcosmic and macrocosmic. division a- the internal fires of the sheaths. i. the three channels- 32- a treatise on cosmic fire copyright 1998 lucis trust ii. fire elementals and devas. i. the three channels for the fire from the very use of the term "sheath" it will be noted that we are considering those fires which manifest through the medium of those externalities, of those veils of substance which hide and conceal the inner reality. we shall not here take up the subject of the sheaths on the higher planes, but simply deal with the fires that animate the three lower vehicles, the physical body in its two divisions (etheric and dense, the emotional or astral body, and the mental sheath. it is frequently overlooked by the casual student that both the astral and the men

opyright 1998 lucis trust 1. for mechanical uses, 2. for transportation, 3. for illumination, 4. in healing, are but the working out on the physical plane of paralleling utilisation of buddhic electrical force. it might here be asked why colour primarily is spoken of as the buddhic manifestation of electricity. we are employing the word "colour" here in its original and basic sense as "that which veils" colour veils the sevenfold differentiation of logoic manifestation and, from the angle of vision of man in the three worlds, can be seen only in its full significance on the buddhic plane. all fire and electrical display will be seen to embody the seven colours. again another correspondence between the fourth cosmic ether and the fourth physical ether lies in the fact that they are both pri

l action and endeavour within his periphery, and- 231- a treatise on cosmic fire copyright 1998 lucis trust like his greater corresponding spheres, a solar logos and a planetary logos, he works through seven centres. thus we have traced the origin of manas as far as it is possible to do at this time. the mystery of manas is hidden in existence itself, and holds the secret of life and conceals and veils those entities whose outstanding quality and characteristic it is. to the life of that little entity we call an atom in the physical body of a man, the thinker in the causal body, his greater directing intelligence, is as obscure and unknown as the logos is to the thinker, man, himself. the analogy is nevertheless accurate.39(123) man's physical body, for instance, considering it as a corpor

be traced through all kingdoms and all manifestations. in connection with what we have considered above, anent the primary function of a thought-form (the power to respond to vibration) i would emphasise the necessity of remembering that that response must be made by the inner embodied idea, and that it will then through a complex reflex action, bring about response from the material sheath which veils it. vibration is the result of subjective impulse, and makes its appeal to the subjective consciousness through impact upon whatever may be understood as substance; this impact is transmitted direct to the inner life, and in due turn is retransmitted to substance in the form of recognition or realisation. an analogous process may be studied in the nerve reactions of the physical frame, and t

at cataclysms that broke the race form, and inaugurated a new one, for it was the first definitely human race as we now know it. the analogy will be found to hold good no matter from what angle the subject may be studied. in the third subrace a correspondence can be traced, though it is not yet apparent to the circumscribed vision which characterises most of us. close proximity to an effect often veils a cause. 4. the law of magnetic control.82(159) this law is the basic law controlling the spiritual triad. through this law, the force of evolution drives the ego to progress through the cycle of reincarnation back to union with his kind. through separation he finds himself, and then driven by the indwelling buddhic or christ principle transcends himself, and finds himself again in all selve

ALICE A BAILEY05 THE LIGHT OF THE SOUL

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

the sense of complete subjugation of the will is never taught in the true science of yoga. subjugation of the lower man to the will of the inner god is taught and all the methods and rules of yoga are to this specific end. this should be carefully borne in mind "spiritual reading" is the most significant and occult preliminary thereto. every form is the result of thought and of sound. every form veils or conceals an idea or concept. every form, therefore, is but the symbol or attempted representation of an idea and this is true without exception on all the planes of our solar system, wherein forms are found whether created by god, man or deva. one object of a disciple's training is to enable him to ascertain that which lies back of any form in any kingdom of nature and thus ascertain the

ginner upon the path of chelaship has to learn to separate the many forms into certain specific groups standing for certain basic ideas. he has to interpret the ideas lying back of specific symbols, and he has to look for the specific impulse latent in every form. he can begin practically to do this in the environment and in the place where he is. he can look for the idea which his brother's form veils; he can search for god behind the body of any and every man. thus the sutra under consideration takes the aspirant into the most practical part of life; it brings him face to face with three basic enquiries and as he seeks to answer them aright, he will inevitably equip himself to tread the path. these three enquiries are: 1. towards what objective do all the longings and aspirations of my s

self: 1. the fact of the not-self towards which the divine points of spiritual life are attracted, and which in the period of evolution absorbs them, 2. the fact of the limitations which form-taking necessitates. the above two factors must be recognized as true of the solar logos, the planetary logos, a man or an atom. every form of divine life (the infinitesimally small and the infinitely great) veils or hides a fraction of spiritual energy. the result to the point of spiritual existence is necessarily a shutting in, a cutting off, and a circumscribing of itself, and only the contacts of existence itself and the struggle of the spiritual unit within the form can bring about, eventual release. for the time being and during the process of incarnation, the veiled point of life remains in ign

the demonstration on the physical plane of as much of the divine reality as the stage in evolution and the medium employed permit. truth, therefore, involves the ability of the perceiver or aspirant to see correctly the amount of the divine which a form (tangible, objective, or of words) clothes. it involves, therefore, the capacity to penetrate to the subject and to contact that which every form veils. it involves also the ability of the aspirant to construct a form (tangible, objective, or of words) which will convey the truth as it is. this is in reality the first two stages of the great creative process: 1. correct perception, 2. accurate construction, and it leads on to the consummation dealt with in the sutra under consideration the effectiveness of all words and acts to convey reali

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

rect knowledge becomes possible, and the glory which is hidden behind every form can stand revealed. the secret is to know when that time has come and to seize the moment of opportunity. meister eckhart says "if the soul were stripped of all her sheaths, god would be discovered all naked to her view and would give himself to her, withholding nothing. as long as the soul has not thrown off all her veils, however thin, she is unable to see god."10(45- 33- from intellect to intuition copyright 1998 lucis trust thus, east and west teach the same idea and in the same symbology. meditation is, therefore, an ordered process whereby a man finds god. it is a system, well-tried out and much used, which unfailingly reveals the divine. the important words here are "ordered process" there are certain r

apparent to the student after he has entered into meditation, just as the exoteric form of the symbol is all that is seen by the man who is just beginning. as soon as a man begins consciously to use his mental apparatus and has made even a small contact with his soul three things occur "a. he reaches out beyond the form and seeks to account for it "b. he arrives in time at the soul which the form veils, and this he does through the understanding of his own soul "c. he begins then to formulate ideas and to create and make manifest that soul-energy or substance which he finds he can manipulate "to train people to work in mental matter is to train them to create; to teach people to know the nature of the soul is to put them in conscious touch with the subjective side of manifestation and to p

ave been steadily practised, and when impurity has been overcome, enlightenment takes place, leading up to full illumination "the knowledge (or illumination) achieved is seven-fold and is attained progressively."4(91) patanjali goes on later to point out that, after proper concentration, meditation and contemplation, that which obscures the light is gradually removed, and he adds "when that which veils the light is done away with, then comes the state of being called discarnate (or disembodied) freed from the modification of the thinking principle. this is the state of illumination."5(92) it is perhaps possible, therefore, that when christ enjoined upon his disciples that they should "let their light shine" he was not speaking symbolically at all, but was urging upon them the necessity of

ong. we are now beginning to ask the pertinent question: is it not possible that many hundreds now are at the point where they can co-ordinate the brain, the mind and the soul, and so pass through the portal of mental awareness into the realm of light, of intuitive perception, and the world of causes? from the standpoint of the mental world into which we have now penetrated, leaving behind us the veils of the physical body and the psychical nature, may we not be able now to pass on to our next evolutionary development? having arrived at some understanding of the nature of humanity and the mind, can we not begin to grasp the nature of the intuition and to function in another kingdom in nature with as much realization and facility as we function as men? the knowers say that we can, and they

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

steadily growing reception of potencies which can be contacted and utilized and which when correctly contacted insure victory at the end. the phrase "the one who meditates" relates to the soul. arjuna, the aspiring disciple, resigns the struggle and hands the weapons and the reins of government to krishna, the soul, and is rewarded at last by understanding and by a vision of the divine form which veils the son of god who is himself. when this battle has been fought and won the disciple steps into the ranks of the white magicians of our planet and can wield forces, cooperate with the plan, command the elementals, and bring order out of chaos. he is no longer immersed in the world illusion but has risen above it. he can no longer be held down by the chains of his own past habits and his karm

r that it may be turned in the wrong direction and find its way on to the left hand path and so increase the power of matter and its hold over sentient souls. it might be briefly added that anything that tends to increase the power of matter and add to the potent energy of form-substance produces a tendency to the left hand path and a gradual attraction away from the plan and the purpose which it veils and hides. all work and all created thought-forms (whether they materialize as an organization, a religion, a school of thought, a book or a life work of any kind) which express spiritual ideals and lay the emphasis upon the life-aspect come under the category of white magic. they then form part of- 155- a treatise on white magic copyright 1998 lucis trust the stream of life which we call th

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

at is the meaning of: sentiency; consciousness awareness; energy or light? chapter ii certain questions and their answers i indicated that in this treatise we would give our main attention to the central one of the three aspects, and would concentrate upon quality. what do i mean by this? i mean that we shall occupy ourselves with that which is emerging through the medium of form, with that which veils or hides itself behind the appearance, which is expressive of life or spirit, and which is produced through the interplay of life with matter. this, when posited of man, the reflection of divinity, and when applied to the subject of his quality, involves three recognitions: 1. that a human being is, as earlier said, an embodied life, expressing quality and registering that quality in conscio

path. he enters the world of quality and of value, and begins to discover the nature of the soul and to shift the emphasis from the appearance to the quality of the life which has produced it. this identification of the quality with the appearance grows steadily upon the path until the fusion of quality and appearance, of energy and that which it energises, is so perfect that appearance no longer veils the reality, and the soul is now the dominant factor; consciousness is now identified with itself (or with its ray) and not with its phenomenal appearance. later, the soul itself is superseded by the monad, and that monad becomes, in verity, embodied purpose. the process can be expressed by a very simple symbology, as follows: o.o.o. or o.o..o or o..o.o, thus portraying the separateness of t

n uttered fiat or word of power. thus there is impressed upon the living mold the thought of (the hidden, inexpressible ray name) let dynamic power, electric light, reveal the past, destroy the form that is, and open up the golden door. this door reveals the way which leads towards the centre where dwells the one whose name cannot be heard within the confines of our solar sphere. his robe of blue veils his eternal purpose, but in the rising and the setting sun his orb of red is seen. his word is power. his light, electric. the lightning is his symbol. his will is hidden in the- 44- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust counsel of his thought. nought is revealed. his power is felt. the sons of men, reacting to his power, send to the utmost

f memory- 48- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the unifier of the lower four the interpreter of that which is seen the lord of balance the divine separator the discriminating essential life the one who produces alliance the three-sided triangle the illuminator of the lotus the builder of the foundation the forerunner of the light the one who veils and yet reveals the dispenser of time the lord of space the universal mind the threefold wick the great architect of the universe and many others terms which indicate relation to light, to time, to space, to the manifested logos, to matter and to the "power which evokes the form" if all these names are studied in connection with modern developments or modern culture and science, it will beco

n to be considered. the fifth purpose of deity ray v. concrete knowledge or science the thunders crash around the mountain top; dark clouds conceal the form. the mists, arising from the watery sphere, serve to distort the wondrous. found within the secret place. the form is there. its note is sounding forth. a beam of light illuminates the form; the hidden now appears. knowledge of god and how he veils himself finds consummation in the thoughts of man. the energies and forces receive their secret names, reveal their inner purpose, and all is seen as rhythm, a returning on itself. the great scroll can now be read. god's purpose and his plans are fixed, and man can read the form. the plan takes form. the plan is form. its purpose is the revelation of the mind of god. the past reveals the for

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

he way he should go. the prophet of old said. a highway shall be there, and a way, and it shall be called the way of holiness; the unclean shall not pass over it, for he shall be with them; the wayfaring men, though fools, shall not err therein."16 it is a way that leads from that which lies without to that which dwells within. it reveals, step by step, the hidden life which every form and symbol veils and hides. it assigns to the aspirant certain tasks which lead to his understanding, and produces an inclusiveness and wisdom which meet his deeply sensed need. he passes from the stage of enquiry to what the tibetans call "straight knowledge" upon that path vision and hope give place to realisation. initiation after initiation is undergone, each one leading the initiate nearer to the goal o

and seriously to give an answer, would feel that as individuals we warrant arrangements being made for our endless persistence. a sense of truth and justice might lead us honestly to the conclusion that our value to the universe is practically nil. and yet we know that there is a value and a reason behind all our life experience, and that the phenomenal world, of which we are indubitably a part, veils or hides something of infinite value, of which we are also a part. we seek assurance that those whom we love and value are not lost to us. we seek to share with them some state of happiness which will have in it truer values than any we have known on earth; we long to prolong, in time and space, the familiar state which we love and cherish. we desire compensation for what we have endured, an

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

y, many other dualities can thus be listed. having then discovered the fact of these pairs of opposites, the task of the disciple is to discover that which is neither of them. it is this central, intermediate way that is revealed to the initiate, through the working of the law of repulse which occultly enables him to "push with either hand, to a distance afar from his way, that which intrudes and veils the central way of light. for neither on the right nor on the left lies safety for the man who seeks that lighted way" does this sentence really mean aught to most of us? let us seek to express to ourselves in words the qualifications and name of that third or central way which is, for instance, neither light nor dark, and neither love nor hate. we cannot with clarity see what it could be, n

ning factors the essential conditioning laws in the life of the soul are in their nature basically psychological. for that reason, they warrant our study. on its own plane, the soul knows no separation, and the factor of synthesis governs all soul relations. the soul is occupied not only with the form that the vision of its objective may take, but with the quality or the meaning which that vision veils or hides. the soul knows the plan; its form, outline, methods and objective are known. through the use of the creative imagination, the soul creates; it builds thoughtforms on the mental plane and objectifies desire on the astral plane. it proceeds then to externalise its thought and its desire upon the physical plane through applied force, creatively actuated by the imagination of the ether

t in the chosen line of art, and a life lived in contradiction to the divinity expressed through the artistic achievement. the understanding of the significance and technique of genius is one of the tasks of the new psychology. genius is ever the expression of the soul in some creative activity, thus revealing the world of meaning, of divinity, and hidden beauty which the phenomenal world usually veils but will some day indicate in truth. e. the factor of analysis the fifth conditioning quality or activity of the soul is the factor of analysis. it constitutes a law, governing humanity. this must ever be remembered. analysis, discrimination, differentiation, and the power to distinguish are divine attributes. when they produce a sense of separateness and of difference, they are then stimula

the form is known for what it is the veiling vase of life. love of the form must never hide the life which has its place behind, the one who brought the form into the light of day, and preserves it for his use, the one who lives, and loves and serves the form, the one who is. the word goes forth from soul to form 'behind that form, i am. know me. cherish and know and understand the nature of the veils of life, but know as well the one who lives. know me. let not the forms of nature, their processes and powers prevent thy searching for the mystery which brought the mysteries to thee. know well the form, but leave it joyously and search for me 'detach thy thought from form and find me waiting underneath the veils, the many-sided shapes, the glamours and the thoughtforms which hide my real s

at which is material or soaring upward towards the vision of reality must ever find their satisfaction. for this men work, driving themselves and irking others. they love the truth as they interpret it; they love the vision and the dream, forgetting that the truth is limited by mind narrow and set, one-pointed, not inclusive; forgetting that the vision touches but the outer fringe of mystery, and veils and hides reality. the word goes out from soul to form 'run not so straight. the path that you are on leads to the outer circle of the life of god; the line goes forward to the outer rim. stand at the centre. look on every side. die not for outer forms. forget not god, who dwells behind the vision. love more your fellow men- 227- a treatise on the seven rays- volume ii: esoteric psychology i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

ch i may not describe to you, or he drops back temporarily into the life condition of the lower man; glamour and maya settle down anew upon him and the dweller on the threshold inserts himself between the disciple and the light from the open door and renews activity. the disciple either awakens suddenly to a wider grasp of reality and a deeper understanding of the plan and his part in it, or the "veils of earth" close over his head; the vision fades and he reverts into the life of an ordinary human being, probably for the period of the incarnation wherein the opportunity was offered to him. should he, however, go forward through that door, then (according to the initiation which becomes possible) will be the revelation and its attendant consequences. the revelation will not be the revelati

nd their ability to understand the practical significance of times and seasons, and their right and regulated use. you belong to this latter group, and in achievement along this line will come for you release and the establishment of beauty. there is a mystical beauty to be achieved, as we all know, through art. it conveys a general sense of beauty, colour and inspiration, and thus it clothes and veils ideas. there is an occult (hidden) beauty also to be achieved in the field of art. this conveys a different sense of beauty, colour and inspiration, clothed in those forms which reveal ideas. mystical beauty veils, in beauty, the ideal. occult beauty reveals, in beauty, the ideal. for you the occult achievement must be the goal, and the revelation of ordered beauty in time and space must con

of horror and despair they stand. they look not here or there but, with their faces turned towards the light, they stand. thus through their minds the pure light streams to dissipate the fogs "they come and rest. they cease their outer labours, pausing to do a different work. within their hearts is rest. they run not here and there, but form a point of peace and rest. that which upon the surface veils and hides the real begins to disappear and from the heart at rest a beam of dissipating force projects, blends with the shining light and then the mists of man's creation disappear "they come and they observe. they own the eye of vision; likewise they own the eye of right direction of the needed force. they see the glamour of the world, and seeing, note behind it all the true, the beautiful

suffice you for the present. the occult phrases which should constitute your subject of meditation during the coming months and which have in them the clue to increased release are "the will dynamic sweeps from the centre to the periphery and builds the little world of form the world of i and my, of me and mine. this world a prison makes. it hides the beauty rare; it shrouds the sound divine; it veils the word incarnate "the will dynamic sweeps from that which is without to that which lies within. it builds the wider world of thou and thine, of ours and that. the doors stand open wide; a light shines forth; a word can then be spoken and many prisoners go free "the will dynamic sweeps around the world upon the wings of love divine. it sweeps throughout the universal world; it acclaims with

ou through that sheet of glass which reveals, if clean and unveiled, but which acts as a barrier to vision, if soiled or hidden by a blind. this and your ability to project yourself into the immensity of the universe, governs the extent of your knowledge at any given time. think this out, my brother, and look through the window of the mind to that light which reveals the angel which, in its turn, veils and hides the vast unknown, yet alive and vibrant, deity. this practice of the presence can be dealt with in so many different ways and there are many techniques of contact. for you, the practice should connote simplicity, peace, and joy. cultivate simplicity of thought and remember that bewilderment and undue concern as to conditions and people and a puzzled attitude towards life indicate m

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

closely related to the despised psychic powers (today so stupidly approached and ignorantly used, yet these powers (when correctly assessed and used) will prove of enormous usefulness in the sciences which the mysteries will reveal. the mystery of the ages is, through the reappearance of the christ, on the verge of revelation. through the revelation of the soul that mystery (which soul knowledge veils) will stand revealed. the scriptures of the world have ever prophesied that, at the end of the age, we shall see the revelation of that which is secret and the emergence of that which has hitherto been concealed, into the light of day. as we know, our present cycle marks the end of the piscean age; the next two hundred years will see the abolition of death or rather of our misconceptions as

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

trust 4. sagittarius with its rulers, jupiter, the earth and mars. 5. the soul ray love-wisdom. 2nd. 6. personality ray idealism devotion. 6th. 7. indirect influences via the planetary rulers are many, and the rays conditioning this country are consequently many, owing to the mixture of races found there. of these influences there are eleven in all, for the earth presents two aspects and the moon veils both vulcan and uranus. a. ray 7. order and magic, via uranus. this influence is inherited from the atlantean world, which still rules the territorial aspect of the states, which is a remnant of old atlantis. it is this that produces the many magical, spiritualistic and occult groups which flourish today in the states. b. ray 2. love-wisdom, via jupiter, thus linking the states closely with

ther issues of moment. g. ray 6. idealism or devotion, via mars. this greatly augments the sixth ray personality of the states, thus presenting very real problems in a young people who are apt always to be fanatical and exclusive. exclusiveness is one of the major weaknesses of the sixth ray type. h. ray 4. this influence appears, as you see, frequently, but this time it is through the moon as it veils uranus. this produces a conflict of a different nature than that which takes place when the moon veils vulcan or transmits the energy of the fourth ray direct. uranus is the medium for- 49- the destiny of the nations copyright 1998 lucis trust the 7th ray and the function of its blending with the fourth, via the moon, is to bring about a magical relationship between the many diverse national

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

tional plane, the plane of sensitive awareness through a felt identification with the object of attention or attraction. it becomes evident therefore that if the intuitional faculty is to be brought into activity through the study of symbols, the student must feel with, or be in some way identified with, the qualitative nature of the symbol, with the nature of that reality which the symbolic form veils. it is this aspect of symbolic reading that you are asked to study. students should ascertain, therefore, after due study of the form aspect, what the symbol is doing to them, what feeling it evokes, what aspirations it arouses, and what dreams, illusions, and reactions are consciously registered. this stage is an intermediate one between the exoteric reading of a symbol and the conceptual u

what direction truth for him may lie. but then again the glamour settles down upon him and he is rendered powerless to release himself or to do anything constructive. his problem becomes further complicated by his consequent distress and his deep disgust with himself. he walks ever in a fog and sees naught as it truly exists. he is deceived by the appearance and forgets that which the appearance veils. the emanatory astral reactions which each human being initiates ever surround him and through this mist and fog he looks out upon a distorted world. these reactions and the surrounding aura which they constitute blend and merge with the world glamour and fog and form part of the miasmas and unhealthy emanations for which the masses of men, for millions of years, are responsible. i would poi

the great heresy of separateness. the moment a man differentiates his life into triplicities (as he inevitably must as he deals with the pairs of opposites and identifies himself with one of them) he succumbs to the glamour of separation. perhaps this point of view may aid or perhaps it will remain a mystery, for the secret of world glamour lies hid in the thought that this triple differentiation veils the secret of creation. god himself produced the pairs of opposites spirit and matter and also produced the middle way which is that of the consciousness aspect or the soul aspect. ponder deeply on this thought. the triplicity of the pairs of opposites and of the narrow way of balance between them, the noble middle path, is the reflection on the astral plane of the activity of spirit, soul a

m and the foggy miasmic conditions. the only light which can dissipate the fogs of glamour and rid the life of its ill effects is that of the soul, which like a pure dispelling beam possesses the curious and unique quality of revelation, of immediate dissipation, and of illumination. the revelation vouchsafed is different to that of the intuition for it is the revelation of that which the glamour veils and hides, which is a revelation unique to the astral plane and conditioned by its laws. this particular utilisation of soul light takes the form of a focussed concentration of the light (emanating from the soul, via the mind) upon the state of glamour particular or specific, or general and world-wide so that the nature of the glamour is revealed, its quality and basis is discovered, and its

rror and despair they stand. they look not here or there but, with their faces turned towards the light, they stand. thus through their minds the pure light streams to dissipate the fogs "they come and rest. they cease their outer labours, pausing to do a different work. within their hearts is rest. they run not here and there, but constitute a point of peace and rest. that which upon the surface veils and hides the real begins to disappear and from the heart at rest a beam of dissipating force projects, blends with the shining light and then the mists of man's creation disappear "they come and they observe. they own the eye of vision; likewise they own the right direction- 90- glamour: a world problem copyright 1998 lucis trust of the needed force. they see the glamour of the world, and s

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

et. there is also a more definite recognition of emerging spiritual values and a greater readiness to relinquish hindrances to service. the plans of the christ for humanity's release are more matured, for they had to wait until such time that the trend of human aspiration became more clearly emphatic; and the new era, with its latent possibilities can now be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. all of this is a challenge to the disciple. what is it that he must do? the disciple has to take himself as he is, at any time, with any given equipment, and under any- 112- telepathy and the etheric vehicle copyright 1998 lucis trust given circumstances; he then proceeds to subordinate himself, his affairs and his time to the

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

ted to the third ray of active intelligence. it was the product of the first solar system. the development of illumination through an awakened intelligence is the first goal of humanity. 9. the fifth creative hierarchy (also numbered 8) is on the verge of liberation. it is peculiarly connected with the tenth creative hierarchy, with the constellation capricorn and with the human personality which veils and temporarily hides the christ principle behind both form and mind. eight is, under some numerical systems, regarded as the number of the christ. 10. the greater builders and the lesser builders, working on the second and third planes of our solar system, have their activities reflected in the work of the lunar lords and the elemental- 22- a treatise on the seven rays- volume iii: esoteric

he brings about desired changes and produces those new conditions which will help the soul of humanity to express itself more freely. water being the symbol of substance and of material expression plus emotional motivation, aquarius is consequently dual in its activity, and the third ray expresses itself powerfully through this sign, reaching our planet through uranus and the moon which hides or veils uranus symbolically in this case. there is, therefore, to be found the double influence of uranus, expressing the quality and bringing in the energies of the seventh ray, in one case, and the third ray in the other. the seventh ray is, in the last analysis, the focussed differentiated energy of ray one as it expresses the will of the first aspect of divinity on earth through the power to rel

carried forward in the fourth creative hierarchy under the influence of that energy which produces harmony through conflict. i would here call your attention to the fact that in connection with the moon, as it is related here to one of the creative hierarchies, you have in the moon itself the exoteric influences of the ordinary mode of procedure upon the wheel of life, and in the planet which it veils and hides (in this case the planet uranus) you have the esoteric energy which brings this hierarchy to subjective realisation. uranus gives innate spontaneous activity and this produces evolutionary development both natural and spiritual. it is the urge to better conditions. jupiter gives an inherent tendency to fusion which nothing can arrest. the achievement of ultimate synthesis is inevit

on christianity, making it a definitely militant religion, oft cruel and sadistic (as witness the murders and tortures carried out in the name of christ, who was the outstanding representative of god's love. throughout the teaching of christian theology, the theme of blood runs ceaselessly and the source of salvation is laid upon the blood relationship and not upon the life aspect which the blood veils and symbolises. it is the creed of a crucified and dead christ which rules christianity and not that of the risen master. one of the reasons for this travesty of the truth has been that st. paul, that great initiate, prior to taking the third initiation which he did at the time he was functioning as related in the acts of the apostles, was potently under martian influence and was born in sco

ttarius inspiration preparation for initiation. soul inspires personality life. soul expresses itself through personality. the initiate. i would here remind you that, though initiation is taken in capricorn, the man is an initiate before he is initiated. this is the true secret of initiation. you have, therefore, the activity wherein the personality grows and develops, and yet at the same time it veils and hides the hidden "man of the heart" which is the christ, within each human form. you have then the interlude wherein the point of balance is reached between these two and neither is dominant. the "scales tip back and forth" in either direction or as it is sometimes expressed man swings between the pairs of opposites. hence the importance of this sign in the life expression of the man and

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

stems are viewed as one integrated whole and as the four aspects of one vital circulatory system will the truth emerge. only as they are acknowledged to be the four major distributing agents of the combined rays of the individual man will the true nature of material phenomena be grasped. it might be added here that: 1. the etheric vehicle from the circulatory angle, is governed by the moon, as it veils vulcan. 2. the nervous system is ruled by venus. 3. the endocrine system is governed by saturn. 4. the blood stream is governed by neptune. these four systems are in reality the manifestation of the four aspects of matter in its lowest or purely physical expression. there are other aspects of expression of the fundamental substance, but these are the four of greatest importance- 87- a treati

reatise on cosmic fire, pages 128-133. all severing of links produces severe reactions. yet if you could but realise it, the severing of the- 250- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust outer physical plane links is the least severe and the most impermanent of all such events. death itself is a part of the great illusion and only exists because of the veils which we have gathered around ourselves. all of us, as workers in the field of glamour (the new field in which humanity must learn consciously to work, have been honoured and trusted. death comes to all, but for disciples there should be none of the usual glamour and distress. i would say to you, look not back at the past. in that direction lie glamour and distress. it is the usual direction

in this is to be found an occult hint. a treatise on white magic, page 309. the instinct of self-preservation has its roots in an innate fear of death; through the presence of this fear, the race has fought its way to its present point of longevity and endurance. a treatise on white magic, page 626. definition of death. death itself is a part of the great illusion, and only exists because of the veils we have gathered around ourselves. a treatise on the seven rays, vol. v. but people are apt to forget that every night in the hours of sleep we die to the physical plane and are alive and functioning elsewhere. they forget that they have already achieved facility in leaving the physical body; because they cannot as yet bring back into the physical brain consciousness the recollection of that

us creator because the third aspect developed and mastered through experience in the three worlds during the long cycle of incarnations has reached a point of perfected activity. putting it technically: the energy of the knowledge petals and the energy of the love petals are now so actively fused and blended that two of the inner petals, surrounding the jewel in the lotus, are no longer acting as veils to that jewel. i am here speaking symbolically. because of this happening, the death or the elimination of the personality is the first activity in the drama of conscious creation, and the first form created by the soul is a- 305- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust substitute for the personality. thus an instrument for service in the three wo

ses over which the average person has no conscious control, and because it occultly gives a picture in miniature or microcosmically of the universal or macrocosmic situation. it deals with the entire problem of evil, or pain and suffering (the great mysteries of our little planet) in a few sentences, but they are sentences conveying vast implications. the very simplicity of this great natural law veils the far-reaching significances of its normal working. it says the following things quite simply, and i enumerate them because the breaking down of a paragraph into its clear and simple statements is a sound way to arrive at understanding: 1. when the soul controls the form involved, there is health. 2. the soul is the builder of the form, the constructive force in manifestation. 3. this is t

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

more definite recognition of emerging spiritual values among aspirants everywhere and a greater readiness to relinquish hindrances to service; the plans of the christ for humanity's release are more matured for these had to wait until such time that the trend of human aspiration became more clearly emphatic; the new era, with its latent possibilities, can be seen upon the horizon, stripped of the veils of glamour and wishful thinking which obscured it ten years ago. the significant spiritual effects of the war can now be clearly seen, and i can begin to consider with you (earlier than i had anticipated) some of the problems with which you as potential servers of the race and pledged disciples can now deal. i could wish, as far as the immediate present is concerned, that you were all younge

reat step has been taken towards: 1. the institution of more rapid initiation, and that in group form- 218- discipleship in the new age- volume ii copyright 1998 lucis trust 2. the possession of a much closer and a more widespread contact between the hierarchy and humanity. 3. the revelation of the true significance of initiation. this true significance lies still behind the curtain of that which veils the ultimate truth. the great secrets of sanat kumara are there to be found in due time, and the truth anent initiation is one of them. when the hierarchy withdrew behind the separating curtain in atlantean times, it marked the beginning of an interlude of darkness, of aridity and a cycle of "blank abstraction" which persisted in its crudest form until 1425 a.d, and since then has sensibly l

irst major lesson: the unity of the one life. this form of presentation will be more easily recognised by the masses than such phrases as brotherhood, relationship, fraternity. life and its balancing partner, death, are old and familiar aspects of general livingness to the masses, and their starting point in all revelation is life, and the result of all revelation is death or the disappearance of veils. the formula with which i present you today consists of three closely related words, and the theme with which the student must concern himself is the nature of the relationship which is indicated not by the words but by the very nature of that which relates them. this is not an obvious relation but the esoteric and subtle meaning which the intuition will reveal and that the outer words hide

al purpose justified. for the next seven thousand years his system will be used to train disciples in mind control. they will, through this system, achieve the stage of "isolated unity" and in that recorded unity alone and yet with many others take the initiation which will enable them to release energy into a waiting and demanding world of men. 2. we come now to our second point, that initiation veils a secret and that the revelation of that secret is imminent. just what this secret is, i may not reveal, but it is concerned with a peculiar type of energy which can be induced at a moment of supreme tension. the only possible hint i can give you in connection with this mysterious matter is that it is closely related to the "blinding light" which saul of tarsus saw on the road to damascus an

of men who will each and all demonstrate eventually "within the courts of heaven" and at the place of initiation, the nature of their high calling; they will prove to all who can grasp the significance of the demonstration that they have only "become again in full- 268- discipleship in the new age- volume ii copyright 1998 lucis trust expression what they have always been" now the removal of the veils of matter permits the inner glory to shine forth and the redemptive work now being finished "they can walk with glory in creative undertakings" i am quoting some words which the christ used (at an initiation held not so long ago) when addressing a group of new initiates. on hints we will now proceed to a consideration of the hints which i have already given to you. they are seven in number

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

int let the group see a point of clear cold fire, and in the fire (right at its very heart) let the one initiator appear whose star shone forth when the door first was passed. rule x. for applicants: the army of the voice, the devas in their serried ranks work ceaselessly. let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the army works within the veils of maya. for disciples and initiates: the rules for work within the veils of maya are known and have been used. let the group widen all the rents within those veils and thus let in the light. let the army of the voice be no more heard and let the brothers onward move within the sound. then let them know the meaning of the o.m. and let them hear that o.m. as it is sounded forth by him who sta

oul" and its culminating lesson of the significance of isolation and the freeing process which brings about the merging into unity through the emission of the sound, the cry, the invocation, such as the cry of the christ upon the cross symbolised. his exact words have not been transmitted to us. they vary for each ray, but all bring about the recognition of divine merging, in which all separating veils are "rent from the top to the bottom (as the new testament expresses it- 26- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust b. the omniscience of the divine whole is also brought home to the initiate through the medium of the clear cold light, and the phases of "isolated experience" as it is sometimes occultly called, is forever ended. i would

as 7 is the number of man, 8 is the number of the hierarchy, and 9 is the number of initiation or of shamballa. forget not that, from the angle of the hierarchy, the third initiation is regarded as the first major initiation. these preliminary remarks are intended to convey much esoteric information to those who realise that number gives the clue to the form and purpose of the life which the form veils. at the third major initiation, the third planetary initiation (which is in fact the first solar initiation, the liberated disciple for the first time alone and unaided invokes the highest spiritual centre on our planet, shamballa. this he does because, for the first time, consciously and with understanding, he registers the life aspect (which has brought his soul into action through the med

ance aspect to the spiritual by a process which we call purification, where humanity is concerned. it involves the elimination of all that hinders the nature of divinity from full expression, and this again from inherent or latent capacity. this necessitates the leaving behind, stage after stage, cycle after cycle, life after life, and plane after plane, of every tendency in the form nature which veils or hides the glory of god. it is essentially the energy which substitutes good for evil. human thinking has debased this concept so that purification is related mainly to physical phenomena and physical plane life and to a selfish idealism which is largely based on the thought of the sanitary care of substance. an enforced celibacy and a rigid vegetarianism are familiar instances of this, an

ntre have reached humanity via the hierarchy, and vice versa. this demand concerns the negation, the obliteration, the absorption, the putting out or the synthesis of the lesser lights by the greater. all the words which i have employed are efforts to express the truth and all are entirely inadequate. the moment the initiate or the disciple sees, even dimly, the light of the spiritual triad which veils and hides the central spiritual sun, he realises that all other lights that of the atom of matter, that of the form and that of the soul itself must inevitably fade out in the stupendous glory and brilliance which emanate from god himself and which he senses as in process of revelation. he becomes absorbed intellectually, intuitively, spiritually and finally factually in that light. here i w

ALICE BAILEY THE LABOURS OF HERCULES

he beast is 666, and hydra, the serpent, lies under three constellations and its number 6 is, therefore, three times potent. ten is the number of completion. six expresses, therefore, the limitations of the body nature working through form and the utilization of the personality; it symbolizes god in nature, whether cosmically or individually. hydra the serpent, represents the matter aspect, as it veils and hides the soul. the crater, or the cup, has in it thirteen stars of ordinary magnitude and about- 62- the labours of hercules ninety small stars, though some books of astronomy say three brilliant stars and ninety small. so we have again the number of matter, or of form-taking, and the number of what is called "apostasy, and of "the turning of the back, as judas iscariot did, upon the so

savior is born. as in leo, this is a cave experience "in the womb of time, and should be characterized by warmth, quietness, deep experiences and "slow, yet powerful crises. it is a synthetic sign. on this point the tibetan says "the symbology of virgo concerns the whole goal of the evolutionary process, which is to shield, nurture and finally reveal the hidden spiritual reality. this, every form veils but the human form is equipped and fitted to manifest it in a manner different from any other expression of divinity and so make tangible and objective that for which the whole creative process was intended (esoteric astrology, pp. 251-2) this synthetic quality is further emphasized by the fact that eight other signs (all except leo, libra and capricorn) through their planetary rulers pour t

igh mountains. it is on mountain tops that all the great revelations occur, where the mists of the valley disappear and illumination comes. libra is an air sign and is on the cardinal cross which will govern the next solar- 80- the labours of hercules system and in this system governs the path of initiation, which is trodden by the flower of the race (esoteric astrology, p. 279. again the mystery veils so that we find the sign difficult to understand. but the keynotes of the sign are clear and plain: they speak straight to the heart and without obscurity. to the average man, with no developed spiritual consciousness, the word goes forth again and again throughout the aeons "and the word said: let choice be made" the response eventually comes back as a result of the evolutionary process and

s also the sign of death in various aspects. the death of the body sometimes, or it may be that an old foolishness has come to an end, an undesirable friendship will cease, devotion to some religious form of thought that has held you will now [200] end and you will emerge and set your feet upon a new path. it is the sign of death to the personality. if we could give up the idea of the personality veils, we would be willing to let the personality go. it also means the death of a world savior for it is the sign of crucifixion and marks the end of a zodiacal cycle. there are three signs of salvation in the zodiac. first, leo, where the word goes out to the human being "work out your own salvation. so we have in leo the man determined to stand on his own legs, he becomes bumptious and assertiv

tober 23- november 22, the scorpion, he enters upon his supreme test, which is also the supreme test for humanity, and which, if we study the times and seasons, appears that to which humanity is subjected at the present time. the problem before hercules was his emancipation from illusion and the freeing of perception from the mists and miasmas, the glamor and the appearances, behind which reality veils itself. in this sign he passes successfully through his greatest trial and [228] thenceforth his problem changes. he has controlled and demonstrated his capacity to overcome desire; he is poised and balanced in his point of view; now, because he is no longer taken in by that which appears and because he can walk one-pointedly in the light, he becomes a world worker. this one-pointedness is d

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

ge in the caves of mount heredom. they were succoured by knights of st. andrew of the thistle, with whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alchemical secret, which is the physical term of the mystery, has been ever reserved to those who can emerge from the veils of allegory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alchemical side of this story is in a similar position to that of the perpetuation myth, of which it is an early version. there is nothing that can be taken seriously. but this is not to say that in either case there is no vestige of possibili

1) that of the baldwyn encampment at bristol, which is probably the oldest of all: the procedure takes place while a vast army of saracens is massing outside the encampment (2) that of the early grand rite of scotland, subsequently merged in the scottish chapter general: the pilgrim comes to lay the sins and follies of a life-time at the foot of the cross, and he passes through various symbolical veils by which the encampment is guarded (3) that connected with the name of canongate kilwinning under the title of knight templar masonry, in which there is a pilgrimage to jericho and the jordan (4) that of st. george aboyne templar encampment at aberdeen, a strange elaborate pageant, in which the candidate has a searching examination on matters of christian doctrine (5) that of the royal, exal

BLAVATSKY H P COSMOGENESIS

he knows that they are not only present there but that they alone give his quartz any appreciable value; and this relation of the gold to the quartz may faintly shadow forth that of the noumenon to the phenomenon. but the miner knows what the gold will look like when extracted from the quartz, whereas the common mortal can form no conception of the reality of things separated from the maya which veils them, and in which they are hidden. alone the initiate, rich with the lore acquired by numberless generations of his predecessors, directs the "eye of dangma" toward the essence of things in which no maya can have any influence. it is here that the teachings of esoteric philosophy in relation to the nidanas and the four truths become of the greatest importance; but they are secret[[vol. 1, p

BLUE EQUINOX

n, with concentration. and this is particularly easy to attain in the case of all bodily impressions, because all material things, and especially those of which we are first conscious, namely, our own bodies, are the grossest and most unnatural of all falsities. for there is in us all, latent, that light wherein no error may endure, and it already teaches our instinct to reject first of all those veils which are most closely wrapt about it. thus also in meditation it is (for many men) most profitable to concentrate the will to love upon the sacred centres of nervous force: for they, like all things, are apt images or true reflexions of their semblances in finer spheres: so that, their gross images being dissipated by the dissolving acid of the meditation, their finer souls appear (so to sp

y, and lost among the host.as does the evening star to those who tread their path in darkness. the principal method of karma yoga indicated is the preaching of the good law. of course it will be understood that anyone thus unfortunately situated cannot understand the law, but the law is of such virtue that this is not a fatal disadvantage. see liber ccc. 54. behold migmar (mars) as in his crimson veils his .eye. sweeps over slumbering earth. behold the fiery aura of the .hand. of lhagpa (mercury) extended in protecting love over the heads of his ascetics. both are now servants to nyima (the sun) left in his absence silent watchers in the night. yet both in kalpas past were bright nyimas, and may in future .days. again become two suns. such are the falls and rises of the karmic law in natur

DAVID ICKE THE BIGGEST SECRET

he tripped onlarge amounts of lsd in the 1960s and in his seriously mind-altered state he would seesome people as humans and others as humanoid lizards and other reptiles. for a whilehe believed that he was merely hallucinating, but as a regular tripper at high doses hebegan to realise that what he was seeing, usually by the third day of a five-day trip,was not an hallucination, but the vibratory veils lifting which allowed him to seebeyond the physical to the force controlling the person. in these moments the samepeople always had lizard features and the same people always looked human. theynever switched. he also began to observe that those around him who appeared lizard-like in his altered state always seemed to react the same to movies, televisionprogrammes, etc. we used to laugh and s

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see temurah. ain: hebrew for "no-thing" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable divinity. ain soph: hebrew for "without limit" one of the kabbalistic three so-called negative veils of existence (q.v. a description of the ultimate, unknowable divinity. ain soph aur: hebrew for "limitless light" one of the kabbalistic three so-called negative veils of existence (q.v. a part of the of the ultimate, unknowable div

her elevation than where farming was done, i.e. in towns or cities. usually divided into two major classifications according to don tyson, theurgy (q.v) which literally means "god work" in greek and it's opposite, goety (see goetia. higher self: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. hode: in hebrew "mercy. the eighth sephirah (q.v) on the tree of life (q.v. hounfor: distinguished from the peristyle, or ritual enclosure of voudoun (q.v, hounfor is a more general term that means all the physical area, ritual equipment, and persons under the immediate authority of the houngan, or priest. as such, it is equivalent to the christian parish. it may also be used in a more rest

hermetic order of the golden dawn, s. l. macgregor mathers (q.v, was said to be in communication with them, though he could not describe who and what they were. aleister crowley (q.v) also claimed a psychic link to these entities. self, higher: according to don tyson, that which you really are, as opposed to what you think you are. the truest identity of the individual stripped of all transitory veils. sentinel/ phulax: from the french "sentinelle" meaning "a footpath, and from the latin "semita" meaning "a narrow way" the greek word "phulax" means "a watcher, or "a guard" originally, an officer whose duty it was to guard and protect the temple, especially at night or when no one else is around. the sentinel is the watcher without, just as the kerux (q.v) is the watcher within. in the soc

DION FORTUNE MYSTICAL QABALA

ngels. assiah, the world of action; the world of matter (see macgregor mathers, the qabalah unveiled) 15. the ten holy sephiroth are held to have each its own point of contact with each of the four worlds of the qabalists. in the atziluthic world they manifest through the ten holy names of god; in other words, the great unmanifest, shadowed forth through the mystical qabala page 19 three negative veils of existence which hang behind the crown, declares itself in manifestation as ten different aspects which are represented by the different names used to denote deity in the hebrew scriptures. these are variously rendered in the authorised version, and a knowledge of their true significance and the spheres to which they belong enables us to read many of the riddles of the old testament. 16. i

n all. 19. it will be seen from the foregoing that each sephirah will therefore consist, firstly, of its mundane chakra; secondly, of an angelic host of beings, devas or archons, principalities or powers, according to the terminology used; thirdly, an arch-angelic consciousness, or throne; and fourthly, a special aspect of the deity. god as he is, in his entirety, being hidden behind the negative veils of existence, incomprehensible to unenlightened human consciousness. 20. the sephiroth may justly be considered macrocosmic, and the paths microcosmic; for the sephiroth, connected as they sometimes are in old diagrams by a flash of lightning, which is often depicted as hilted like a fiery sword, represent the successive divine emanations which constitute creative evolution; whereas the path

e; but the initiate will go back furthest of all because he has learnt to do his thinking in symbols, and symbols are to the mind what tools are to the hand-an extended application of its powers. 4. the qabalist takes for his starting-point kether, the crown, the first sephirah which he symbolises by the figure one, unity, and by the point within the circle. from this he traces backward the three veils of negative existence. this is quite a different matter from starting at the absolute and trying to work forwards into evolution. it may not yield immediately accurate and complete knowledge of the origin of all things, but it enables the mind to make a start; and unless we can make a start we have no hope of a finish. 5. the qabalist, then, starts where he can-at the first point that is wit

the relationships between the mystical qabala page 23 different symbols that enlightenment arises. again we say, the tree is a method of using the mind, not a system of knowledge. 7. but at the moment we are not engaged in the study of the emanations, but of origins, so far as the human mind may hope to penetrate them; and paradoxical as it may appear, we shall penetrate further when we draw the veils across them than when we try to pierce the darkness. we will, then, sum up the position of kether in one sentence, a sentence [page 32] that can have but little significance for the student approaching the subject for the first time, but which must be borne in mind, for its significance will begin to dawn presently. in so doing,we are adhering to the ancient esoteric tradition of giving the

od is given its practical application as the yoga of the west. 9. the qabalists recognise four planes of manifestation, and three planes of unmanifestation, or negative existence. the first of these is called ain, negativity; the second, ain soph, the limitless; the third, ain soph aur, the limitless light. it is out of this last that kether is concentrated. these three terms are called the three veils of negative existence- depending back from kether; in other words, they are the algebraic symbols that enable us to think of that which transcends thought, and which at the same time hide that which they represent; they are the masks of transcendent realities. if we think of the states of negative existence in terms of anything that we know, we shall err, for whatever else they may be, they

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

popular french writer of the era, but with an added blend of history, philosophy, and mysticism. the book became a major source of information for later discussion on elementary spirits. the author remarks of his principal character, paracelsus says of the practice of philosophy, this art is taught by gabalis (the spiritual perception of man. these words inspired the title comte de gabalis which veils the identity of a great teacher. the comte s true identity will be widely recognized. the poet alexander pope, in his dedication to the rape of the lock, first drafted in 1711, states, the rosicrucians are a people i must bring you acquainted with. the best account i know of them is in a french book call d le comte de gabalis, which both in its title and size is so like a novel, that many of

the equinox (vol. 3, p. 127. in attempting his mystical rebirth as a babe of the abyss, jones had a nervous breakdown. he returned briefly to england and joined the roman catholic church, hoping to convert other catholics to crowley s law of thelema. upon returning to vancouver he wandered around the city wearing only a raincoat, which he threw off in public, crying that he had renounced all the veils of illusion. after his recovery jones became somewhat hostile to crowley, who had expelled him from his order. over the years jones wrote a number of books, including the anatomy of the body of god (1925, which attempts a threedimensional projection of the kabalistic tree of life (see also kabala) sources: achad, frater [charles stansfeld jones. the anatomy of the body of god. chicago: colle

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

a, north america, trinidad, and fiji. the organization was variously styled the school of philosophy, and/or the school of economics and philosophy. the enormous successful expansion appears to owe much to mac- laren s systematic method and his firm control over the organization s branches. as with the esoteric tradition in general and the gurdjieff tradition in particular, some degree of secrecy veils much of the ses program from the uninitiated public. it appears to have an eclectic program for personal development drawing on the sufism so central to gurdjieff and various more or less familiar hindu and yogic techniques. the organization has encountered some criticism. several people who had a bad experience with the group have branded it with the cult and brainwashing labels of the anti

r. the separate clause they are supposed to have formed was called epiclesis and consisted of an invocation of the holy ghost. de borron s account also ties the grail to glastonbury, a borough in england that had also been identified with king arthur by the reported discovery of his body and that of his queen, guenevere. according to de borron, the grail was to be conveyed to the far west, to the veils of avaron (i.e, avalon, i.e, somerset. sources: furnivall, f. j, ed. the history of the holy grail. from the french prose of sires r. de borron. london: early english text society, 1874. lacy, norris j. the arthurian encyclopedia. new york: farland, 1986. loomis, roger sherman. the grail: from celtic myth to christian symbol. cardiff: university of wales, 1963. waite, arthur e. the holy grai

FAUST

i shall not break! the aim and goal of all my energy is to fulfil the promise i now make. i ve puffed myself too high, i see; only within your ranks do i deserve to be. the mighty spirit spurned me with a scoff, and nature turns herself away from me. the thread of thought is broken off, to me all learning s long been nauseous. in depths of sensuality let us our glowing passions still! in magic s veils impervious prepared at once be every marvel s thrill! come, let us plunge into time s rushing dance, into the roll of circumstance! there may then pain and joyance, successes and annoyance, alternately follow as they can. only restlessly active is a man! mephistopheles to you no goal is set, nor measure. if you should like to nibble everything, to snatch up something on the wing, may all agr

ds fulfillments portals outward turning; from those eternal deeps bursts ever higher too great a flame, we stand, with wonder burning. to kindle life s fair torch we did aspire and seas of flame- and what a flame- embrace us! is it love? is it hate? that twine us with their fire, in alternating joy and pain enlace us, so that again toward earth we turn our gazing, baffled, to hide in youth s fond veils our faces. behind me therefore let the sun be blazing! the cataract in gorges deeply riven i view with rapture growing and amazing. to plunge on plunge in a thousand streams it s given, and yet a thousand, downward to the valleys, while foam and mist high in the air are driven. yet how superb above this tumult sallies the many-coloured rainbow s changeful being; now lost in air, now clearly

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

mple light of the endless (rva [vc ]ya, ayn sof or, from its unmanifest condition into the pattern of the sefiroth of the tree of life within the sphere of contraction(,vomo, tzimtzum).34 in the etz hachayyim, the central column of the tree is called the kav (bk, line of light, and the names used for the sefiroth are exclusively zoharic. the lurianic cosmogony elucidates a system of partzufim, or veils, positioned on the tree. the etz hachayyim is a source for several unique forms of the tree of life. one form renders the sefiroth as a pattern of ten concentric circles, like layers of an onion. two other trees are set upon a version of the vertical arrangement of the letters of the name hvhy mentioned in the description of the sh ir qoma (measure of the divine body. these trees will be pre

e. the sefer yetzirah teaches that the spheres (sefiroth) of the tree emanate in pairs. sefirah crown/above emanates with its polar opposite sefirah foundation/below. the tension between these two sefiroth 2" 2' 8+ manifests the descent of the central column of the tree. the unmanifest pure being of vast face in sefirah crown/above is reflected in the abysmal mirror of sefirah foundation/below as veils of illusion appearing as planes of existence (see figure 3.5 on page 89. these planes are unmanifest in the most sublime world of atziluth (emanation. the attributes of the ayn are reflected in this mirror as the immense i-ness of small face as the creator, sustainer, and destroyer of the universe. the energy of consciousness of small face manifests the planes of existence in the lower three

face in the sefer yetzirah. o.t.o: order templis orientis, a school of the practical qabalah that was a breakout group from the golden dawn. pagan: latin-based appellation given to the indigenous spiritual traditions of western europe that preceded the colonization by christianity. paniel (hebrew: face of el: name of vast face; the angel with whom ya aqov wrestled in the torah. partzufim (hebrew: veils, curtains, faces: a term prominent in lurianic teachings for vast face, ancient father, ancient mother, small face, and the shekhinah. correspond to the letters in the name hvhy and the four qabalistic worlds. 4' 8: h" 2: 2 2:e 8% parush (hebrew: withdraw: root of the word pharisee i.e. one who withdraws from the world in pious isolation. pele (hawaiian: principal name of small face in the m

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

assed the margins of the world, who has broken down those imaginary divisions between spheres the first, the eighth, the ninth, the tenth or what you will which are described in the false mathematics of blind and popular philosophy. by the fight of sense and reason, with the key of most diligent enquiry, he has thrown wide those doors of truth which it is within our power to open and stripped the veils and coverings from the face of nature. he has given eyes to blind moles, and illuminated those who could not see their own image in the innumerable mirrors of reality which surround them on every side; he has loosened the mute tongues which cared little for intricate discussion; he has strengthened the crippled limbs which were too weak to make that journey of the spirit of which base matter

FRATER ELIJAH ANGELS OF CHAOS

it is. in a microcosmic view, this is the urge of initiation. a picture is given representing 7 steps ascending to a star. part of the stairs are shown in shadow and flame. this is our hell, which we must tread upon to ascend. ii/4a: an evocation into the mind of the reader. a call to hadit. this being futile because it is he who must come forward. but sometimes another mind may touch through the veils and we may know. ii/4b: adjective metaphor. ii/5a: the calling of the holy guardian angel causes the reverse impulse of the infernal reflection of the angel. this being a facet of chrnzn, thus it is that the angel achieves unity in chrnzn. this monster is of us and dwells on the threshold of daath. daath being a border of nonexistence, it does not actually manifest (for it is omnipresent. th

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

nd in augustthatyear. in1928a young friendofmachen's, colin summerford, senthiman accountofa visit he had made to the stuart-menteaths at east molesey; in his reply machen72explained that, for waite,'therite of molesey was voided, the sanctuary stripped and bare, the lamps extinguished, andtherelics taken awayintoa deep concealment. all of which had happened on9august1902,when,itisrelated,withdue veils and concealments, that on the morning of the coronation of our sovereign lord, king edward of happy memory, seventh of that name since the conquest, mrs menteith came out of gray'sinnat about eight of the morning, and was seen to get into a four wheeler. and, indeed (xaloa xet)it is declared by waitethatshenevergot out ofit;thata mere simulacrum and appearance arrived at molesey; that the wo

t in secret by mear:s ofinstituted mysteries and cryptic literature (vol. i, p. ix).andwhatever form these'institutedmysteries' take, they invariably testify to'(a)theaeonian natureofthe loss (b)thecertitudeofan ultimate restoration (c) in respectofthatwhichwas lost,theperpetuityofits existence somewhere intimeandtheworld although interned deeply (d) and more rarely its substantial presence under veils close tothehandsofall (vol.i,p. xi).hisspecific concern waswiththe'tracesofa secret tradition in christian times, and it was for this reason that heturnedfrom the kabbalah to the problem o ftheholygrail and its symbolism. waite had also beendrawntothelegend ftheholygrail bytheenthusiasmofarthurmachen, and their subsequent98 a. e.waite-magicianofmanyparts_longand furious debates overtheinterp

rades of the fellowship arenotexplicitly christian grades. 6.thetradition and symbolism of the fellowship are a derivation from the secret doctrine of israel,knownas kabalah and embodied in thesepherha zohar.7.themode of interpretation in respect of kabalistic tradition is a christian mode.8.it is to be understood that the fellowship is similar to other instituted mysteriesworkingunder particular veils, the masonic brotherhood, for example, which uses building symbolism to produce upright and honourable members of the speculativeart,while the fellowship of the rosy cross uses theosophical symbolism of israel and seeks to lead thereby into a deeper knowledgeofthe soul and its relation to god. 9.thefellowship is open to allwhodesire the knowledge of divine things and unionwithgod in christ

GILBERT THE MAGICAL MASON

of the lower man, the reflections of spiritual man radiated. down for his guidance and instruction. these rays can only be perceived by concentration, will, and effort by purity of mind and purity of body.thehigher aspirations can attain to the spiritual essence and can receive wisdom as the glimpses of intuition. the spirit above isonewith the universal spirit, which is omniscient.itis only the veils of our senses, and the shadows of our materiality that hide us from the knowledge of the supernal.ifwe do become so pure, so refined, so strong in will, so perceptive by aspiration, astocatch some glimpses of the supernal, then practical magic is but the knowledge so attained, transferred into the sphere of action; and he who can attain tothiswisdom can never misuse it.ltis not to be denied

is equivalent to jah, god, yod, and he, ten and five; every hebrew word is also a number, and the reverse. these seven persons, again, are typical of the seven most learned rabbis who held the assembly named in the zohar, idra suta, in which the essenceof deity is discussed as a holy mystery.thestill more holy assembly of rabbis, the idra rabba included three more, these formed the keepers of the veils of the original r.a. chapter, for whom the lower offices oftreas, i.g, and sentinel are now substituted; some very learned patron of the order caused this change to be made, fearing that it might be a blasphemy to represent these three highest powers in a lodge which might become too ordinary a business. they were types of the first sephirotic triad. freemasons little know how close they hav

GILBERT THE SORCERER AND HIS APPRENTICE

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

d that the mysteries of buddhiare only communicated to pledged chelas under the strictest pledges; the easterns must progess. or become extinct: that has always been the experience of the past.ifthey are to progress, it is the influence of the west that will doitif'proofis wanted of that, look at the way they regardparabrahmitisessentially the same as the hebrew concept of negative existencethree veils of negative existenceofthe.kabalaunthinkable, unapproachable;'betweenparabrahm and humanity there canbeno intercourse whatsoever: the one is totally incompre255 hensibletotheother, therefore prayer is an absurdity. the buddhist says that heinvokes-hishigher self, and he is quite right; that is the highest heknows,andhe is quite right to invoke the highest he can reach. buddhi, the vehicle of

GILBERT R A THE MASONIC CAREER OF A

's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own

GNOSTIC CATECHISM

's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its substantial presence under veils close to the hands of all (vol. 1, p. xi. for freemasonry 'that loss and restoration are essential. the middle term is absence, out of which quest arises. when one of the triad is wanting, whether implicitly or explicitly, the grade is not masonic (vol. 11, p. 379. he further believed that a proper understanding of the tradition in freemasonry would enable him to construct rituals of his own

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

these forces are, in gnostic terms, the logos and sophia. when they are manifested within the life of a gnostic the true self is awakened and the student becomes christed. the logos and sophia are the twin poles of the x factor. at the same time however, the sun also transmits the destructive currents of the demiurge, these must be resisted and controlled if liberation is to be achieved. fig 32: veils on the tree of life gnostic theurgy page 117 this destructive current is known as the y factor, and also has twin poles, the x and y factors create a solar cross of four energy forces (fig 33) the solar sphere is, hence, the focus of the mystery tradition, whether it be apollo, mithra, christ, horus or ra, we can see the secret teachings in application. the solar sphere itself became a symbo

GOLDEN DAWN RITUALS ZAM20

desire of thy house, o ynda, hath eaten me up, and i desire to be dissolved and be with thee. may my human nature, becoming as the perfect twklm, the 'resplendent intelligence' be thus exalted above every head and sit on the throne of hnyb, and being clothed with the sun, illuminate the darkness of my mortal body. cause the divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

o daemons is, to my mind, a relic of heathen times, which clung to the converted saxons as unhulpo had done to the goths before them. grendel is called gram, beow. 1523, and yrremud 1445; an on. imprecation was' yic hafi allan gramir' sifim. 80^ and' gramir hafi gunnnar' 208^ gramir being daemonia and exactly equiv. to the as. gramon. another time s^em. 255^ has' eigi hann iotnar' where the prose veils, saga (fornald. sog. 1, 214) gives gramir, so that here again comes up the affinity of devils to giants. the use of modag (iratus) for diabolic spirits rather confirms an explanation of 'muotes her' suggested on p. 93 in. one name, which i have held back till now, is of frequent occurrence in mhg. poets of the 12- 13th cent' der vdlant' s. uolrich 54\ 69\ 74^ anegenge 218^ 21 9\ 220^ tundal

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

in high glee, but on arriving at his village throws it away again. some times the youth of the village within whose bounds they have brought death will run after them, and throw him back, for no one likes to keep him; and they easily come to words and blows about it. 1 at other places in lausitz women alone take part in this driving-out of death, and suffer no men to meddle. they all go in black veils that day, and having tied up a puppet of straw, put a white shirt on it, and give it a broom in one hand, and a scythe in the other. this puppet they carry singing, and pursued by boys throwing stones, to the border of the next town, where they tear it up. then they hew down a handsome tree in the wood, hang the shirt upon it, and carry it home with songs. 2 this tree is undoubtedly a symbol

HELENA BLAVATSKY NIGHTMARE TALES

of a sleeping bosom. how small, how insignificant and helpless feels man,during these quiet hours, as he stands between the two gigantic magnitudes, the star-hung dome above, andthe slumbering earth below. heaven and earth are plunged in sleep, but their souls are awake, and theyconfabulate, whispering one to the other mysteries unspeakable. it is then that the occult side of nature liftsher dark veils for us, and reveals secrets we would vainly seek to extort from her during the day. thefirmament, so distant, so far away from earth, now seems to approach and bend over her. the siderealmeadows exchange embraces with their more humble sisters of the earth- the daisy-decked valleys and thegreen slumbering fields. the heavenly dome falls prostrate into the arms of the great quiet sea; and the

ISIS UNVEILED

too di^aot and would not tvffiet ftr digitizecoy google 24 isis dnteiled mocking mnntiilnnii of fuocliette would confess to the inost distant relationship witli the satanic majesty, or accredit him with the gover- norship of a single inch of territory. the clergy felt thor prestige growing! weaker every day, as they saw the people impatiently shaking off, in the broad daylight of truth, the dark veils with which they had been blindfolded for so many centuries. then finally fortune, which previously had been on their side in the long-waged conflict between theology and science, deserted to their adversary. he help of the latter to the study of the occult side of nature was truly predous and timely, and science has unwitting widened the once narrow path of the phenomena into a broad h^way

KETAB E SIYAH

surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul that this kingdom of ours, our dominion in he

surveyed them with defiant and triumphant eyes. from that great throng, like jackals before a lion, stepped a titanic and ebon form, his footsteps resonant like drum-beats, his bearing as proud and bold as mine, terrible and awesome to behold. he came forth, black wings displayed, like the sun-devouring moon that in the midst of the day casts the lower earth into darkness, like a storm-cloud that veils the stars yet flashes with a greater flame, and he spoke with a voice of power these words to my less audacious brethren "behold me! know me! i am baalzebub. i know, as in your hearts you know, that our most worthy brother, satanael who stands before you, telling undesired truths, is most righteous in his proud vision. long have i felt in my soul 105 that this kingdom of ours, our dominion i

e such attentions had been pleasing to him now he perceived, distracted as he was, only mockery in their reverence and with scornful words banished them from his presence. now he went to his sons and consorts where they revelled in a courtyard set around a silver pool with darting fish, drinking wine and feasting on many meats, dancing to the music played by lutesmen, hidden from sight by crimson veils, conjuring phantom music that serenaded the heart with distant beauty, like a dream. now was noah seized up by a rage and he went amongst his family, casting wine and meats into the water, to the fishes 232 who dined well upon that night. screaming in his wrath, noah reprimanded those who caroused in that courtyard as was the custom of their family. noah now seized up a rod to his right hand

KNOWLEDGE LECTURE FIVE

d from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end ain soph aur infinite light these three are the veils of negative existence behind as it where kether. arik anpin- macroprosopus or the vast countenance is one of the titles of kether, yet another of its titles is the ancient of days, aatik yomin. kether or the vast countenance emanates first as abba the supernal father, and aima, the supernal mother. abba is referred to yod of yhvh, and aima is referred to heh of yhvh. elohim is a name given t

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

angels of god ascending and descending; that is, he can directly behold the great stairway of the universe, and watch the intricate but orderly mechanism of involution, differentiation, evolution and resynthesis constituting the life-process. he can witness the descent of human essences or souls through planes of increasing density and decreasing vibratory rate, gathering round them as they come veils of matter from each, until finally this lowest level of complete materialization is reached, where the great struggle for supremacy between the inner and the outer man, between the spirit and the flesh, between the real self and the unreal selves in veils built round it, has to be fought out on the chequer-work floor of our present existence among the black and white opposites of good and ev

gence shall be fully aroused and in entire control of the four lower vehicles- the mental, astral, etheric and dense physical bodies. 662. as bro. powell has said: 663. in the third degree in freemasonry we find an appeal quite different and distinct from those of the two preceding degrees. the m.m. comes within the range of a fresh influence, entering a new world, piercing through another of the veils which separate him from a true under-standing of life- and death. perhaps the most characteristic feature of the degree is this atmosphere which it creates, so real and yet so elusive in description- a sense of mystery(*the magic of freemasonry, p. 92) 664. entering the lodge 665. as he enters the lodge he is received upon the points of the compasses, and through them he gains the first touc

y of the shadow of death to the threshold of that heavenly world where the immortal self for ever dwells. for the mystic death and raising again relate not only to the contained existence of man fs personality in the astral world after the death of the physical body, but in a higher sense typify a death to all that is transitory and impermanent, and the attainment of an eternal reality beyond the veils of space and time. 738. the ceremony of installation 739. it has always seemed to me a matter of great regret that in the workings of continental masonry the beautiful ceremony of the installation of the master of a lodge should be so greatly truncated or even entirely omitted. the position of r.w.m. is one of great difficulty and responsibility, and to hold it successfully requires a combin

as the temple of king solomon represents that of his transitory personality. but before the inquirer can find the lost w c, that hidden light which dwells in all created things, which is buried deep in the temple of solomon the king, his vision must be so purified that he can behold his presence with eyes unveiled. this attainment of true spiritual vision is symbolized by the passing of the four veils on the road to the heavenly city, the sanctuary of light and peace; for the veils represent those limitations of consciousness which blind his vision of the truth. the p c w c s of the veils explain the means by which he may lift the barriers that hold him back, and show him the qualities that must be developed if real spiritual progress is to be made. such is the work of the excellent maste

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

at we now call red masonry existed, as well as the teaching which is now included in our royal arch and kindred degrees, culminating in the splendid quest of the knights of the rose-croix for the lost word, man s true divinity. 168. in the symbolic teaching corresponding to our degree of the holy royal arch the aspirant was taught to clear away from the various levels of his consciousness all the veils which yet obstructed his vision of reality, and then in the power of that vision to recognize for himself the hidden light in every form, however deeply it might be buried and concealed from the eyes of the flesh. this was typified as a journey upwards, during which four veils were passed, and then by a search downwards for a hidden vault, deeply buried in the earth, in which the name of god

otherhood. 496. heredom 497. in scotland these secret mysteries of the east and west were handed down from generation to generation in various centres, one of the chief of these being the sacred island of iona. among the initiates of the culdee rites iona was called heredom. heredom is said in masonic tradition to be a mystical mountain, and as such it is indeed the mount of initiation beyond the veils of space and time; but it was also the secret name of the physical centre of the mysteries- and this centre was iona. another such secret centre in mediaeval days was the abbey of kilwinning; and thus, the rites which derive in part from culdee sources have always styled themselves as of kilwinning and of heredom. 498. the saxon invasion of britain drove the celtic inhabitants of the plains

LIBER ALEPH

hate, she can but speak in simplicity by that word written in the book of the law .to me. for until thou love, the play of love is but emptiness; and its cruelty is cruelty indeed, except thou know it to be but a sauce to whet appetite, and to give emphasis of contrast, as a painter dimmeth the light by cunning of his shadows. but all this delight that thou mayst have of the universe both in its veils and in its nakedness is a reward of thine attainment of truth, and followeth after it. nor canst thou comprehend this doctrine by mind, for the division in thee crieth aloud in its agony, denying it, unless thou be wholly initiate. i the book of wisdom or folly 199 zp de gaudio stupri (of the joy of sin) my son, this sin itself that is our disease is but misunderstanding of the art of love o

LIBER CCCXXXV ADONIS

ith his flowers, such a man to her powers! men. mix in the measure, black grape and white cherry! a passion, a pleasure, a torment, a treasure, you to be mournful and we to be merry! women. we shall be solemn and grave and alluring, you be the column upstanding, enduring. we be the ivy and vine to entwine. my mouth on your mouth, and your mouth on mine! adonis 15 men. burnish our blades with your veils, merry maids! women. sever their cords with the scales of your swords! men. as a whirlwind that licks up a leaf let us bear you, an aureate sheaf adrift in the air! women. as a butterfly hovers and flits, let us guide to bewilder your wits bewitched by a bride! men. now, as the stars shall encircle the moon, our ranks let us marshal in time and in tune! women. leading our lady and lord to th

uped in front of stage c, on the steps which lead to the hall. no light comes save through the robes of the lady psyche from the jewels that adorn her. their glimmer is, however, such as to fill the hall with moony radiance, misty dim, and lost in the vastness of the building. psyche. silence grows hateful; hollow is mine heart here in the fateful hall; i wait apart. dimmer, still dimmer darkness veils my sight; there is no glimmer heralding the light. i, the king fs daughter, am but serf and thrall where time hath wrought her cobweb in the hall. this blood avails not; where fs the signet ring whose pussiance fails not to arouse the king? heir of his heart, i am uncrowned; then, one that hath no art or craft in babylon. i left my home and found a vassal.s house. this lampless dome of death

LIBER LVII

opus, the redeeming son.in its most material form. 811 (greek numeration. 888. jesus (greek numeration. 913. tycarb, the beginning. see .a note on genesis. this list* will enable the student to follow through most of the arguments of the dogmatic qabalah. it is useful for him to go through the arguments b which one can prove that any given number is the supreme. it is the case, the many being but veils of the one; and the course of argument leads one to knowledge and worship of each number in turn. for example. thesis. the number nine is the highest and worthiest of the numbers. scholion a .the number nine is sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figu

tities are not thus false; meditation reveals their truth. further, as i shall explain fully later, 9 is not equal to 1 for the neophyte. these equivalences are dogmatic, and only true by favour of him in whom all is truth. in practice each equivalence is a magical operation to be carried out by the aspirant. part ii the universe as we seek to make it in the first part we have seen all numbers as veils of the one, emanations of and therefore corruptions of the one. it is the universe as we know it, the static universe. now the aspirant to magic is displeased with this state of things. he finds himself but a creature, the farthest removed from the creator, a number so complex and involved that he can scarcely imagine, much less dare to hope for, its reduction to the one. the numbers useful

LIBER MMCMXI NOTE ON GENESIS

s of the text, a certain preamble in the fruitful fields of that science will become necessary. the evolution of the numbers is the evolution of the worlds, for as it is written in the clavicula salomonis .the numbers are ideas; and the ideas are the powers, and the powers are the holy elohim of life. that which is behind and beyond all number and all thought (even as the ain soph with its mighty veils depending back from kether is behind and beyond all manifestation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of

LIBER V VEL REGULI

as a still small voice in his heart. and the fire shall reveal to his eyes his own image in its own true glory; and it shall speak in his ears the mystery that is his own right name. 20 liber v vel reguli this then in the virtue of the magick of the beast 666, and the canon of its proper usage; to destroy the tendency to discriminate between any two things in theory, and in practice to pierce the veils of every sanctuary, pressing forward to embrace every image; for there is none that is not very isis. the inmost is one with the inmost; yet the form of the one is not the form of the other; intimacy exacts fitness. he therefore who liveth by air, let him not be bold to breathe water. but mastery cometh by measure: to him who with labour, courage, and caution giveth his life to understand al

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

vated the human consciousness to a point where it was capable of cognizing its own constitution and the true purpose of existence. this knowledge of how man's manifold constitution could be most quickly and most completely regenerated to the point of spiritual illumination constituted the secret, or esoteric, doctrine of antiquity. certain apparently physical organs and centers are in reality the veils or sheaths of spiritual centers. what these were and how they could be unfolded was never revealed to the unregenerate, for the philosophers realized that once he understands the complete working of any system, a man may accomplish a prescribed end without being qualified to manipulate and control the effects which he has produced. for this reason long periods of probation were imposed, so t

use heaven is inaccessible to men. and when he ordered twelve loaves to be set on a table, he denoted the year, as distinguished into so many months. by branching out the candlestick into seventy parts, he secretly intimated the decani, or seventy divisions of the planets; and as to the seven lamps upon the candlesticks, they referred to the course of the planets, of which that is the number. the veils too, which were composed of four things, they declared the four elements; for the plain linen was proper to signify the earth, because the flax grows out of the earth; the purple signified the sea, because that color is dyed by the blood of a sea shell-fish; the blue is fit to signify the air; and the scarlet will naturally be an indication of fire "now the vestment of the high-priest being

MEANING OF MASONRY

hey are to be found. all the great teachers of humanity, socrates, plato, pythagoras, moses, aristotle, virgil, the author of the homeric poems, and the great greek tragedians, along with st. john, st. paul and innumerable other great names--were initiates of the sacred mysteries. the form of the teaching co mmunicated has varied considerably from age to age; it has been expressed under different veils; but since the ultimate truth the mysteries aim at teaching is always one and the same, there has always been taught, and can only be taught, one and the same doctrine. what that doctrine was, and still is, we will consider presently so far as we are able to speak of it, and so far as masonry gives expression to it. for the moment let me merely say that behind all the official religious syst

g alluded to is not the edifice we meet in, but is our own selves, and that the sacred symbol at the centre of the roof and of the floor of this outward temple is but symbolic of that which exists at the centre of ourselves, and which was spoken of by the christian master when he proclaimed that" the kingdom of heaven is within you; that at the depths of our own being, concealed beneath the heavy veils of the sensual, lower nature, there resides that vital and immortal principle, which is said to" a llude to" the g.g. because it is nothing other than a spark of god himself immanent within us. over the old temples of the mysteries was deeper written the injunction" man, know thyself, and thou shalt know the universe and god" happy then is the mason who has so far purified and developed his

this transitory world behind our backs, than in all ou r doings fail to remember the jerusalem that lies beyond. our teaching is purposely veiled in allegory and symbol and its deeper import does not appear upon the surface of the ritual itself. this is partly in correspondence with human life itself and the world we live in, which ale themselves but allegories and symbols of another life and the veils of another world; and partly intentional also, so that only those who have reverent and understanding minds may penetrate into the more hidden meaning of the doctrine of the craft. the deeper secrets in masonry, like the deeper secrets of life, are heavily veiled; are closely hidden. they exist concealed beneath a great reservation; but whoso knows anything of them knows also that they are"

on its internal side there are eminences to which we may be called that, whilst offering us no social distinction and no visible advancement, are yet really the true prizes, the most valuable attainments, of masonic desire. to this goal all may attain who truly seek to do so and who prepare the way for themselves by appropriating the truths lying beneath the superficial allegory an d the symbolic veils of the craft teaching. and since there seems to-day a genuine and widespread desire on the part of many members of the order to enter into a fuller understanding of what the order itself conceals rather than reveals, i feel i should not be discharging my duties as a master in the craft did i not take advantage of that position to share with them some measure at least of what i have been able

o lead me to god. it has made me lie down (in self-discipline and humiliation) in" green pastures" of meditation and mental sustenance. it has led me beside" still waters" of contemplation (as distinct from the" rough sea of passion" of my natural self. it is restoring my soul (reintegrating it out of chaos and disorder. even when i come to pass through the valley of deadly gloom (my own interior veils of darkness) i will fear no evil; for it is with me (as a guiding star; its directions and disciplines will safeguard me. it provides me with the means of overcoming my inner enemies and weaknesses; it anoints my intelligence with the oil of wisdom; the cup of my mind brims over with new light and consciousness. the divine love and truth, which i shall find face to face at my centre, will be

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ntean offspring, and although people may be evil, symbols and edifices are inher-ently not. clearly, both sides make use of the same machinery. in the final analysis, itmatters little what weapons are used and what field is chosen for battle. it mattersgreatly thoughto know the enemy. in its education of these matters, humanity has con-tinually been helped, even occasionally from those behind the veils of secrecy. atlantis, alien visitation, and genetic manipulation75 this place is terrible! not only were many of the founders of the u.s. masons, but they received aid from a secretand august body existing in europe, which helped them to establish the united states for apeculiar and particular purpose known only to the initiated few (peter tompkins quotingm. p. hall in secrets of the great p

r the grainalefestiv al entertainment or celebrations for the illiability that possessed by those descended or favouredhostile name for one opposed to the illieasily that which is done by the illifacille meaning skill or artistryhello, hail, heilseal the stamp of the illisigil signatures of the illi, magical marksignal commonly made on hillsveil- the illi spoke to their priesthood from behind the veils.steeple, spire (spirel, gable, shingles, bell (bell tower, cable, na vel,aisle, altar (eltar, temple, oracle, tabernacledelphi, eleusinianlegality designated by the controllers.atlantis, alien visitation, and genetic manipulation237 appendix b: book abstracts fleur de les flower of the illililly, dale, jubilee, millions, billionsbastille the whipping post for those opponents or lawbreakersba

MORALS AND DOGMA

self by contemplation, to god and the intellectual world, and received their inspiration, pierces the gross envelope of the letter, discovers a wholly different order of things, and is initiated into mysteries, of which the elementary or literal instruction offers but an imperfect image. a historical fact, a figure, a word, a letter, a number, a rite, a custom, the parable or vision of a prophet, veils the most profound truths; and he who has the key of science will interpret all according to the light he possesses. again we see the symbolism of masonry, and the search of the candidate for light "let men of narrow minds withdraw" he says "with closed ears. we transmit the divine mysteries to those who have received the sacred initiation, to those who practise true piety, and who are not en

ed and multiplied such emblems as have a true and profound meaning. we reject many of the old and senseless explanations. we have not reduced masonry to a cold metaphysics that exiles everything belonging to the domain of the imagination. the ignorant, and those _half_-wise, in reality, but _over_-wise in their own conceit, may assail our symbols with sarcasms; but they are nevertheless ingenious veils that cover the truth, respected by all who know the means by which the heart of man is reached and his feelings enlisted. the great moralists often had recourse to allegories, in order to instruct men without repelling them. but we have been careful not to allow our emblems to be too obscure, so as to require far-fetched and forced interpretations. in our days, and in the enlightened land in

w the means by which the heart of man is reached and his feelings enlisted. the great moralists often had recourse to allegories, in order to instruct men without repelling them. but we have been careful not to allow our emblems to be too obscure, so as to require far-fetched and forced interpretations. in our days, and in the enlightened land in which we live, we do not need to wrap ourselves in veils so strange and impenetrable, as to prevent or hinder instruction instead of furthering it; or to induce the suspicion that we have concealed meanings which we communicate only to the most reliable adepts, because they are contrary to good order or the well-being of society. the duties of the class of _instructors, that is, the masons of the degrees from the 4th to the 8th, inclusive, are, pa

represented. of the three parts, he says, into which the temple was divided, two represent earth and sea, open to all men, and the third, heaven, god's dwelling-place, reserved for him alone. the twelve loaves of shew-bread signify the twelve months of the year. the candlestick represented the twelve signs through which the seven planets run their courses; and the seven lights, those planets; the veils, of four colors, the four elements; the tunic of the high priest, the earth; the hyacinth, nearly blue, the heavens; the ephod, of four colors, the whole of nature; the gold, light; the breast-plate, in the middle, this earth in the centre of the world; the two sardonyxes, used as clasps, the sun and moon; and the twelve precious stones of the breast-plate arranged by threes, like the season

by threes, like the seasons, the twelve months, and the twelve signs of the zodiac. even the loaves were arranged in two groups of six, like the zodiacal signs above and below the equator. clemens, the learned bishop of alexandria, and philo, adopt all these explanations. hermes calls the zodiac, the grent tent--tabernaculum. in the royal arch degree of the american rite, the tabernacle has four veils, of different colors, to each of which belongs a banner. the colors of the four are white, blue, crimson, and purple, and the banners bear the images of the bull, the lion, the man, and the eagle, the constellations answering 2500 years before our era to the equinoctial and solstitial points: to which belong four stars, aldebaran, regulus, fomalhaut, and antares. at each of these veils there

MOTTA MARCELO THE COMMENTARIES OF AL

ck god" to mask their financial and political maneuvers clamored that aleister crowley was a very wicked man. 9. worship then the khabs, and behold my light shed over you! we are to pay attention to this inmost light; then comes the answering light of infinite space. note that the light of space is what men call darkness; its nature is utterly incomprehensible to our uninitiated minds. it is the 'veils' mentioned previously in this comment that obstruct the relation between nuit and hadit. we are not to worship the khu, to fall in love with our magical image. to do this we have all done it is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part

, all their words are skew-wise. but the unwary may spend centuries following a false master as the roman church, for instance, has proved. 12. come forth,o children, under the stars& take your fill of love! the whole doctrine of 'love' is discussed in liber aleph and should be studied therein. but note further how this verse agrees with the comment above, how every star is to come forth from its veils, that it may revel with the whole world of stars. this is again a call to unite, or 'love, thus formulating the equation(+1(-1= 0, which is the general magical formula in our cosmos (the hon. bertrand russell might prefer to write this: 1(-1= 0. for initiates of the ix of the o.t.o, it could be expressed as: k- t= 0, where- k= 0, and and k are both positive integers "come forth" from what ar

rson, in the first instance, as his purely physical prerogative, is his sexual gesture. one cannot say that any significance of that gesture is forbidden, for "there is no law beyond do what thou wilt" but this may and shall be said, that a significance which indicates ignorance or forgetfulness of the central truth of the universe is an acquiescence in that opacity caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the

he manifestation of nuit is at an end. the second chapter 1. nu! the hiding of hadit. we see again set forth the complementary character of nuit and hadit. nu conceals had because he is everywhere in the infinite, and she manifests him for the same reason (see verse 3) every individual manifests the whole; and the whole conceals every individual. the soul interprets the universe; and the universe veils the soul. nature understands herself by becoming self-conscious in her units; and the consciousness loses its sense of separateness by dissolution in her. there has been much difficulty in the orthography (in sacred languages) of these names. nu is clearly stated to be 56, nv; but had is only hinted obscurely. this matter is discussed later more fully; verses 15 and 16. 2. come! all ye, and

, in declaring every man and every woman to be a star, reduces society to its elements, and makes hierarchy or even democracy impossible. the view is superficial. each star has a function in its galaxy proper to its own nature. much mischief has come from our ignorance in insisting, on the contrary, that each citizen is fit for any and every social duty. but also our law teaches that a star often veils itself from its nature. thus the vast bulk of humanity is obsessed by an abject fear of freedom; the principal objections hitherto urged against my law have been those of people who cannot bear to imagine the horrors which would result if they were free to do their own wills (such people mistake, of course, their repressions for their wills) the sense of sin, shame, self-distrust, this is wh

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

e azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus:-a and z, aleph and tau, alpha and omega. it is used with various meanings by different vzriters but generally signrfies essence. the following names occur in qabalistic writings- ain-the negative?'n (not--not) ain soph tld]'n (limitless) ain soph aur 1 1 n (the limitless light) these are the veils of the negative existence depending from kether. ark anpin 1'33n f rln-macroprosopus or the vast countenance is a title of kether, and another of its titles is the ancient of days, aatik yomn p tf*'n u kether or the vast countenance emanates first as abba, the supernal father, and aima the supernal mother. abba n33n the supenal father is referred to yod of tetragrammaton, and aima nd9n the s

ing present that stands in the place of the past. i am the fertilised land. hail unto <128> thee dwellers of the wings of the morning! heg. replaces cup and leads practicus to a seat west ofthe altar, and returns to place. hiero (rising) i arise in the place of the gathering of the waters, through the rolled back cloud of night. from the father of waters went forth the spirit, rending asunder the veils of darkness. and there was but a vastness of silence and of depth in the place of the gathering waters. terrible was the silence of that untreated world- immeasurable the depth of that abyss. and the countenances of darkness half-formed arose- they abode not- they hasted away- and in the darkness of vacancy, the spirit moved and the lightbearers existed for a space. i have said darkness of d

as yet unknown to you. it is no symbol of the order of the stella matutina, nor of the first or outer order, nor even of your degree. it is the symbol of the red rose and the cross of gold, uniting the powers of the 4 and 5 and of the 6 within itself, but to learn its full meaning, it is needful that you be admitted to the fellowship of that other order to which the stella matutina is one of the veils. of this matter, you have no right to speak to any below your degree. admission further can be earned no more by excellence in intellec <196> tual learning alone, though that also is required of you. in token that all true knowledge cometh of grace, not of right, such admission is granted, not on demand, but at the discretion of the greatly honoured chiefs of the second order. moreover, an i

his symbology. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration -mors janua vitae- the egyptian symbology wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the kether of assiah to the malkuth of yetzirah. now as behind kether depend the veils of the negative existence: ain, ain soph and ain soph aour, so through negative existence must pass the soul that goes from assiah to yetzirah, or vice-versa. this process is illustrated by the neophyte ceremony as described in 2-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserve

the goddesses stand by and watch while the beam sways and the decision is taken- then, the <130> body of the candidate is, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of the negative existence, passing from the kether of assiah to the malkuth of yetzirah. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but a

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

f the whole edifice of occult science, are grouped innumerable legends that are either its partial translation or its commentary reproduced perpetually, under a thousand varied forms. sometimes the ingenious fables combine harmoniously into a great epic which characterizes an epoch, though how or why is not clear to the uninitiated. thus, the fabulous history of the golden fleece resumes and also veils the hermetic and magical doctrines of orpheus; and if we recur only to the mysterious poetry of greece, it is because the sanctuaries of egypt and india to some extent dismay us by their resources, leaving our choice embarrassed in the midst of such abundant wealth. we are eager, moreover, to reach the thebaid at once, that dread synthesis of all doctrine, past, present and future; that so t

ostulates at once an action and a passion, a void and a plenitude, a shaft and a wound. the initiates will understand me, and on account of the profane i must not speak more clearly. after the marvellous golden ass of apuleius, we find no more magical epics. science, conquered in alexandria by the fanaticism of the murderers of hypatia, became christian, or rather concealed itself under christian veils with ammonius, synesius and the pseudonymous author of the books of dionysius the areopagite. in such times it was necessary to exonerate miracles under the pretence of superstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and re

cal absurdities which so exercised the satirical powers of voltaire. the books were written only as memorials of tradition and in symbols that were unintelligible to the profane. the pentateuch and the poems of the prophets were, moreover, elementary works, alike in doctrine, ethics and liturgy; the true secret and traditional philosophy was not committed to writing until a later period and under veils even less transparent. thus arose a second and unknown bible, or rather one which was not comprehended by christians, a storehouse, so they say, of monstrous absurdities for in this case believers, involved by the same ignorance, speak the language of sceptics but a monument, as we affirm, which comprises all that philosophical and religious genius has ever accomplished or imagined in the su

ccomplish all that he wills in the measure of that which he believes and by reason of that which he knows. the analogy of contraries is the relation of light and shade, of height and hollow, of plenum and void. allegory, the mother of all dogmas, is the substitution of impressions for dies, of shadows for realities. it is the fable of truth and the truth of fable. one does not invent a dogma, one veils a truth, and a shade for weak eyes is produced. the initiator is not an impostor, he is a revealer, that is, following the meaning of the latin word revelare, a man who veils afresh. he is the creator of a new shadow. analogy is the key of all secrets of nature and the sole fundamental reason of all revelations. that is why religions seem to be written in the heavens and in all nature, which

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

there must be a community of ideas and desires, and such a communion cannot be attained except by a common religion established on the very foundations of intelligence and reason. this religion has existed always in the world, and is that only which can be called one, infallible, indefectible and veritably catholic. that is, universal. this religion, of which all others have been successively the veils and shadows, is that which demonstrates being by being, truth by reason, reason by evidence and common sense. it is that which proves by realities the reasonable basis of hypotheses, and forbids reasoning upon hypotheses independently of realities. it is that which is grounded on the doctrine of universal analogies but never confounds the things of science with those of faith. it can never b

material realizations. as regards the religious order, we have demonstrated that the practices of worship cannot be indifferent that the magic of religions is in their rites, that their moral force is in the triadic hierarchy and that the base, principle and synthesis of hierarchy is unity. we have demonstrated the universal unity and orthodoxy of dogma, vested successively in various allegorical veils, and we have followed the truth saved by moses from profanation in egypt, preserved in the kabalah of the prophets, emancipated by the christian school from the slavery of the pharisees, attracting all the poetic and generous aspirations of greek and roman civilization, protesting against a new pharisaism more corrupt than the first, with the great saints of the middle ages and the bold thin

RUBY TABLET OF SET

a vast, spiraling dialectic designed to clear away the debris of sectarianism and superficiality in the search for the key principles of the true powers of darkness. concepts of "will "intelligence "self-consciousness "initiation, and "magic" appeared in turn and fell aside as well; i saw them as useful, but still, surprisingly, peripheral to the central concept being approached. when at last all veils had been removed, and that concept was revealed, it was so simple as to seem at first anticlimactic and almost disappointing. it was: the phenomenon of life. instantly i regretted my impatience and arrogance, my lapse into easy disappointment. too many doors had been opened, too many forces unlocked and unleashed for this to be the ultimate impact of the working. then it was as though a "tes

cian. mine is the path of the diligent researcher, leaving no stone unturned in my passion for truth. i unveiled the cycles of the universe and perceived its innermost workings, receiving the keys of enoch as a witness to my achievements. i worked without lust of result, and i gave my all to that task which was mine. learn from john dee that your effects shall be in proportion to your causes. the veils of time lifted for me, and i beheld the past, present and future. observe now how my work has been refined and continued, such was its might and merit. from the corrupt keys of enoch, imperfectly understood in my time, have you not come to a fuller understanding of the word of set? consider the implications well. what facet of xeper, then, do i represent to you this night? remember always th

preading out over my soul- wrapping me in thy power. thy mighty spear crashes through the air. in this power i am risen up. as thy being brushes over my soul, i call out to thee in thy eldest names: wodhanaz- wiljon- wihaz [runic invocation] quweodh- fire-twirl of becoming calc- chalice stan- stone gar- spear the working [opening the gates to the anchestral realms] tonight we gather to pierce the veils of time, to dive deeply into the pools of ancient memory, to draw forth the dragon who sleeps therein and drink but a drop of his blood. elect of set, now clothed in flesh, turn your sight inward toward the source of your own blood-becoming, and follow the strings which parallel the ancient path, back to the source of your own blood and shape of your distinctive flesh. within this chamber to

t, and guide us to new realms. come, and welcome. hail xepera- self-created one. join us tonight, as we bring into being new aspects of our selves, as we xeper. come, and welcome. hail shu- lord of sight and knowledge. join us tonight, as we explore new lands, see new sights, and learn new truths. come, and welcome. hail tefnut- lady of mystery. join us tonight, and show us your secrets, part the veils that hide the unknown, and open the doors to that which is hidden [7. grail ceremony/ energize the astral gift [before the altar, facing the pentagram of set, shuti said the following (modify as appropriate for any other celebrant] hail set- prince of darkness, guide, tutor, and friend. priest of set i am, recognized by your magistry. master of the temple i am, recognized by your high priest

SALMANRUSHDIE THESATANICVERSES

st-risk categories of all. she heard about her sister's end from a newsstand billboard, model"s "acid bath" death. you're not even safe from puns when you die, was her first reaction. then she found she was unable to weep "i kept seeing her in magazines for months" she told gibreel "on account of the glossies' long lead times" elena's corpse danced across moroccan deserts, clad only in diaphanous veils; or it was sighted in the sea of shadows on the moon, naked except for spaceman's helmet and half a dozen silk ties knotted around breasts and groin. allie took to drawing moustaches on the pictures, to the outrage of newsagents; she ripped her late sister out of the journals of her zombie-like undeath and crumpled her up. haunted by elena's periodical ghost, allie reflected on the dangers o

business ensured payment before departure. large circassian eunuchs, dressed after the ludicrous fashion of lamp--genies, escorted the visitors to their goals and back again, sometimes with the help of balls of string. it was a soft windowless universe of draperies, ruled over by the ancient and nameless madam of the curtain whose guttural utterances from the secrecy of a chair shrouded in black veils had acquired, over the years, something of the oracular. neither her staff nor her clients were able to disobey that sibylline voice that was, in a way, the profane antithesis of mahound's sacred utterances in a larger, more easily penetrable tent not so very far away. so that when the raddled poet baal prostrated himself before her and begged for help, her decision to hide him and save his

eously for help, being unable (no mouths) to scream. the adversary: there he blows! silhouetted against the backdrop of the ignited shaandaar caf, see, that's the very fellow! azraeel leaps unbidden into farishta's hand. even an archangel may experience a revelation, and when gibreel catches, for the most fleeting of instants, saladin chamcha's eye- then in that fractional and infinite moment the veils are ripped away from his sight- he sees himself walking with chamcha in brickhall fields, lost in a rhapsody, revealing the most intimate secrets of his lovemaking with alleluia cone- those same secrets which afterwards were whispered into telephones by a host of evil voices- beneath all of which gibreel now discerns the unifying talent of the adversary, who could be guttural and high, who i

SATANIC RITUALS

he congregation. the priest wears a red robe with full sleeves. his assistants are garbed in black robes with red cinctures around the waist. the altar is nude and wears only a metal crown with four lighted candles around its edge. male congregants wear russian style tunics over black trousers tucked into black boots. female congregants wear diaphanous fabric of muted hues, representing the misty veils of the rusalki. a chained thurible with which to cense the altar and the artifacts is required, as is a large brazier. a small vial of flash powder is placed next to the brazier. the powder is thrown into the brazier according to the rubric. a human arm or leg bone is used as an aspergeant, in honor of kashchey, the skeleton god. all other devices common to satanic ritual are employed. the a

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

to hate the devil. ra bi ah was also famous for a legend in which she was reportedly seen carrying a flaming torch in one hand and a bucket of water in the world religions: biographies 321 ra bi ah al-adawiyah other. she explained in a poem published in doorkeeper of the heart: with these things i am going to set fire to heaven/ and put out the flames of hell/ so that voyagers to god can rip the veils/ and see the real goal. ra bi ah meant that a person should not worship allah out of fear of hell or in hopes of heaven. one should worship because one loved allah. the emotions of fear and hope were like veils that kept the true vision of allah hidden. hasan al-basri ra bi ah was a resident of the city of basra, located in the far southeast of modern-day iraq, near the persian gulf. founded

SEVEN SHADES OF SOLITUDE

ition for a truthful understanding of an external world around us, misunderstanding the lessons which the masquerade of solitude brings before us. how often we make masks and costumes for our gods in our own likenesses; how often we paint the hosts of heaven with our own shadow-play, joining star unto star, belief unto belief, in configurations born wholly of our own affinities. indeed, there are veils upon veils which reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-kept borders of history and culture, the way of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wand

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

bt. imagine how a person who has been in debt for most of their life would feel inside if they could very readily find a way to pay off all of their balances and at last be free to choose and go and do for the first time in their remembrance. they would be as a child again, experiencing all things new and wonderful. the colors would appear brighter, the scents more fragrant, and the food tastier! veils of brownstained burial cloth would be stripped away from their bodies, and they would be free to enjoy the all to the fullest in their summer- land beyond time. why, this is not pie in the sky at all, as adepts do not have to experience death to reach their summer- land. you see, for cbr kids, there is no mystery at all, for a little part of the force lives within each of them, and when it i

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

thy will, thy presence glares in the dreams of the raving maniac, or blackens the dungeon of despairing crime, thou art not my vanquisher, but my slave "and as a slave will i serve thee! command thy slave, o beautiful chaldean! hark, the wail of women! hark, the sharp shriek of thy beloved one! death is in thy palace! adon-ai comes not to thy call. only where no cloud of the passion and the flesh veils the eye of the serene intelligence can the sons of the starbeam glide to man. but i can aid thee! hark" and zanoni heard distinctly in his heart, even at that distance from the chamber, the voice of viola calling in delirium on her beloved one "oh, viola, i can save thee not" exclaimed the seer, passionately "my love for thee has made me powerless "not powerless; i can gift thee with the art

n the malignanty of man, may well seem, to fear and unreasoning superstition, the representatives of fiends. and from the darkest and mightiest of them i have accepted a boon, the secret that startled death from those so dear to me. can i not trust that enough of power yet remains to me to baffle or to daunt the phantom, if it seek to pervert the gift? answer me, mejnour, for in the darkness that veils me, i see only the pure eyes of the new-born; i hear only the low beating of my heart. answer me, thou whose wisdom is without love! mejnour to zanoni. rome. fallen one! i see before thee evil and death and woe! thou to have relinquished adon-ai for the nameless terror, the heavenly stars for those fearful eyes! thou, at the last to be the victim of the larva of the dreary threshold, that, i

TEXE MARRS CODEX MAGICA SECRET SIGNS MYSTERIOUS SYMBOLS AND HIDDEN CODES OF THE ILLUMINATI

that "moral and spiritual meaning" is, of necessity, reserved as secret in nature by these corrupt cultists, because, if their secrets should be exposed to the light, their great work and grand plan would be vulnerable to destruction, as it should be. but kept secret, the symbols and signs of the illuminati exert a strong force. foster bailey, 33, in the spirit of freemasonry, explains: a symbol veils or hides a secret, and it is that which veils mysterious forces. these energies when released can have a potent effect.16 to the man whose entire life is immersed in magical symbols, signs, and codes, and who has taken a solemn oath to maintain secrecy in fear of disclosure, the world takes on a supernatural, paranoid quality. indeed, such men are schizophrenic in tendency, being torn betwee

here communist politicians and insurgents operate, these evil men and women invariably identify themselves by making the sign of the clenched fist. some biblical authorities say that "the clenched fist represents the (rebellious) attitude of the people of babylon toward god."12 the closed, or clenched fist is, in the illuminist philosophy, the symbol of secrecy, dissimulation, and hermeticism. it veils and conceals secrets from the "profane" and the "vulgar (the non-illuminists. interestingly, the meaning is the same in the canons of buddhism.13 dr. peter ruckman, in his fascinating study of things occulticly black and evil, mockingly titled black is beautiful, comments about the raised, clenched fist: you will find this 'salute' being given by all members of the communist party in new yor

THE CANOPIC GODS SYMBOLISM

d partake of his symbolism. if now, we regard the neophyte ceremony as representing the entrance into a new life, regeneration- mors janua vitae- the egyptian symbolism wherein that idea was so clearly and exactly worked out becomes important. bear in mind that a new life means a new plane or a higher world, a passing, say, from the rtk of hycu to the twklm of hryxy. now, as behind rtk depend the veils of negative existence: ya [ws ya and rwa [ws ya, so through negative existence must pass the soul that goes from hycu to hryxy, or vice-versa. this process is illustrated by the neophyte ceremony as described in z-3, and as seen by the clairvoyant eye. in egyptian mythology, the dead, when the ceremonies are complete, the soul weighed and passed, the body mummied and preserved from corruptio

s, and the goddesses stand by and watch while the beam sways and the decision is taken- the body of the candidate is then, as it were, broken up as the body of osiris was broken, and the higher self stands before the place of the pillars, but the lower self is in the invisible station of the evil persona. then is the candidate nigh unto death, for then, symbolically, his spirit passes through the veils of negative existence, passing from the rtk of hycu to the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their statio

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

n d u n e x p l a i n e d mediums and mystics 81 totemanimals represent the physical form of one s spirit helper, the guide, who will lead a shaman into the spirit world and return him or her safely to the physical world. the power received in the vision quest enables the practitioner to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. m delving deeper harner, michael. the way of the shaman. new york: bantam books, 1982. hirschfelder, arlene, and paulette molin. the encyclopedia of native american religions. new york: mjf books, 1992. spirit mediumship aspirit medium is a person who has become qualified in some special way to form a link between the living and the dead. through the physical agency of the

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

rtune. often the bride also wears gold bracelets and anklets. just before the formal ceremony begins, representatives of the groom s family approach her and place a small dab on red paint on her forehead. when the bride and groom arrive at the temple, hotel, or private home where the ceremony will take place by mutual agreement of their respective families, both of them have their faces hidden by veils. the ceremony begins with prayers to lord ganesha, the elephant- headed god, who is beseeched to bless the couple with success in all their future plans. the bride s family officially gives her to the groom, and the priest introduces them to assembled guests as man and wife. the couple then sits before a sacred fire, facing each other under a canopy. a cord is placed over their shoulders to

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ttitude of receptivity, they must go alone into the wilderness to fast, to receive their spirit guide, and to receive a secret name and a sacred song. perhaps the guide will also grant special powers of healing or prophecy to the supplicants. the recipient of tribal empowerment is able to obtain personal contact with the invisible world of spirits and to pierce the sensory world of illusion which veils the great mystery. often this gift is heightened by the intoning of the personal mantra, the personal song, the holy syllables that attune him or her with the eternal sound, the cosmic vibration of all creation. a crucial element in tribal empowerment is the ability to rise above linear time. most 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 190 o

THE KEY TO THE MYSTERIES

that is, poesy, or the inspiration of the heart. believing souls will have no need of the rational hypotheses contained in this new explanation of the figures of the bible; but those sincere hearts afflicted by doubt, which are tortured by eighteenth-century criticism, will understand in reading it that even reason without faith can find in the holy book something besides stumbling-blocks; if the veils with which the divine text is covered throw a great shadow, this shadow is so marvellously designed by the interplay of light that it becomes the sole intelligible image of the divine ideal. ideal, incomprehensible as infinity, and indispensable as the very essence of mystery! 71 article ii solution of the second problem true religion religion exists in humanity, like love. like it, it is un

THE MAGICIAN S KABBALAH

ur elements, and other quaternary systems. sedir, quoted by papus, gives the nature of each world as (a) azilut, the world of emanations, at which level that which renders possibility becomes real (i.e. the thirty-two paths of wisdom (b) beriah, the world of creation, at which level the spirit is moved to general manifestation without differentiation. the zohar calls this world the pavilion which veils the point (c) yetzirah, the world of formation, the level at which the general spirit is broken down into a crowd of individual minds (d) assiyah, the world of production. at each level the practical kabbalist works with a different mode of personification of the divine, in that at the world of assiyah he works with the elemental spirits, in the world of yetzirah he works with the angels, in

other cosmologies. chapter three; ain soph aur kabbalah postulates that kether, the point from which expansion began through the sephiroth into existence, is in itself the malkuth of a "negative existence, a limitless "being" which contracted to a point in kether. kether itself is the malkuth of the absolutely unknowable, from which all things proceed. the infinite being is viewed as having three veils which cover its essential essence and by which it is known: ain- nothing, nought ain svph- infinite (svth- end) ain svph avr- limitless light (avr- light, fire) the "neverness" of ain and its "negativity" is due in part to the infinite nature of the light, which is thus by virtue undefinable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical tre

(hence, the ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of

vph avr. it is obvious that an immediate connection can be made in that the value of nvn is fifty, and from binah are derived the "fifty gates of understanding. nvn is primarily the letter of transformation, and the "scorpio energy" of astrology. it thus signifies change of form, which at its highest level depends on binah, the "mother" of all form. also in binah we see the avr stage of the three veils, although the avr, or "light, is perceived as the blackness of the "bitter sea" of binah because its limitlessness is impossible for understanding to contain. the value of ain svph avr by gematria is 1586, which reduces to 1+5+8+6= 20= 2+0= 2, thus resuming the formula of 0=2, which is more fully stated as 0= n(-n, or perhaps nothing= self+ god (the infinitely small point of self when attemp

of wisdom coiled up the tree of life. note also that 511 reduces to 7, the number of the card to which the graal (and hence 418) is attributed, the chariot. as kate bush sings, in "sat in your lap (from the album "the dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. av

THE NECRONOMICON SIMON VERSION

b magician abdul-kadir (see: the secret lore of magic by shah, of which only one copy was ever found. the keys of solomon had a similar reputation, as did the magus by barret, until all of these works were eventually reprinted in the last fifteen years or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before

e formulae for the amulets and talismans which follow, which provide the priest with safe passage among the spheres wherein he may travel in search of the wisdom. but now, after one thousand-and-one moons of the journey, the maskim nip at my heels, the rabishu pull at my hair, lammashta opens her dread jaws, azag-thoth gloats blindly at his throne, kutulu raises his head and stares up through the veils of sunkun varloorni, up through the abyss, and fixes his stare upon me; wherefore i must with haste write this indeed, it appears as though i have failed in some regard as to the order of the rites, or to the formulae, or to the sacrifices, for now it appears as if the entire host of ereshkigal lies waiting, dreaming, drooling for my departure. i pray the gods that i am saved, and not perish

ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, open wide thy gate! spirit who rises between the mountains with splendour, open thy gate to me! by the name which i was given on the sphere of ishtar, i ask thy gate to open! gate of the sun, open to me! gate of the golden sceptre, open to me! gate of the life-giving power, open! open! ia uddu-ya! ia russuluxi!

on, but the aga mass ssaratu is not necessary lest thou hast not made sacrifice to thine watcher in the space of one moon in which case it is necessary to sacrifice to it anew whether in that ceremony or at some other, earlier. raise the copper dagger of inanna of the calling, and declaim the invocation in a clear voice, be it loud or soft: ia mass ssaratu! i conjure thee by the fire of girra the veils of sunken varloorni, and by the lights of shammash. i call thee here, before me, in visible shadow in beholdable form, to watch and protect this sacred circle, this holy gate of (n) may he of the name unspeakable, the number unknowable, whom no man hath seen at any time, whom no geometer measureth, whom no wizard hath ever called call thee here now! rise up, by anu i summon thee! rise up, by

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

into one sea of weather *songs of the spirit, vol. i, p. 43. or, those souls that cast their trammels off, and spring on eager wing, immaculate, new born, toward the sky, and shall not die until they cleave at last the lampless dome, and lose their tent because they find their home *songs of the spirit, vol. i, p. 55. which compares with: till like the smoke of mountains risen at dawn, the cloud-veils of the ain are withdrawn. pure spirits rise to heaven, the bride. pure bodies are as lamps below. the shining essence, glorified with fire more cold than fresh-fallen snow, and influences, white and wide, descend, re-gather, kindle, grow, till from one virgin bosom flows a river of white devotion adamant for ever *jephthah, vol. i, pp. 83, 84. we might expect to find this idea in gtannhauser

THE SECRET RITUALS OF THE OTO

(herald faces w) herald: to order, brethren, as p.m.s (all give signs. herald faces e) most excellent, all present are p.m.s. z (to herald) how many offices has the lodge? herald: four, most excellent (herald turns and stands on guard with drawn sword) z: brethren, to our holy work (z. picks j. h. picks a. j. picks h. z. picks b. h. picks v. j. picks l) z (picks o.n (they communicate the word) j (veils) h (veils) z (veils) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c5.html (5 of 22 [12/28/2001 2:03:44 pm] the secret rituals of the o.t.o (they form the t (left hand palm upwards to right hand of officer on right) and say in unison) z.h.j: we three do meet and agree, in peace love and unity (wrists: z. takes j. s r.w. with r.h.39 h. takes z. s r.w. wit

f freely and fully, at the end of restraint trained and ordered unto exhaustion, concentrating ever ardently upon the body of the great goddess, and let the offering be preserved in her consecrated temple or in a talisman especially prepared for this practice. and let no desire for any other enter the heart. then shall it be in the end that the great goddess will descend and clother her beauty in veils of flesh, surrendering her chaste fortress of olympus to that assault of thee, o titan, son of earth! or at the least, this being denied thee, yet all thy life in heart and spirit being hers, thy death shall be the consummation of these betrothals, an entry into the closed palace of thy lady. and of such espousals mayst thou read in liber ccccxviii, more especially in the ninth and in the se

TYSON DONALD NEW MILLENNIUM MAGIC

ating it. thus, the reasons for seeking to learn magic are compelling. it awakens the spiritual heart and gives direction to a purposeless and hopeless life. it enables its possessor to pursue good and avoid evil. it provides the tools to solve human prob- lems, both psychological and physical. most importantly, the magical perception allows individuals to see things for what they are beneath the veils of illusion that constantly surround and obscure reality. the magus most people hold magic in contempt because they look at it with only their outer vision. they see magic from a worldly perspective. from this viewpoint magic is indeed absurd. it is only when viewed with a measure of spiritual awareness that magic can be considered a reasonable and worthwhile pursuit. since spiritual vision

ny other observable thing, parts of the essential self of the magus. these are aspects of his or her personal universe, looked upon by the magus but not taking part in the act of observation. only by shearing the true self of all the forms and illusions that have clothed it throughout life can the magus begin to see the universe of manifestation from its center. this process of stripping away the veils of illusion aligns the center point of the magus with the center point of the single underlying reality of things. then the magus will understand that all points can become the center because all are contained in the first created point, which in the kabbalah is called kether, the smooth point, the white head; and that this first point is without dimension. the magus will see that the creati

in islam, god is male and is expressed in all his maleness through the prophet mohammed, man of warfare, of conquest, of command. in islamic culture men dominate, not only where it is their natural right, but also in many areas more commonly controlled by women. women are, in a real sense, appendages of their male counterparts, forbidden to do anything useful that might give them authori- ty. the veils they wear are symbolic of their forcible removal from worldly affairs. instances where god is viewed as female are less common in modern cul- tures-not so much because these societies were deliberately dominated by indi- vidual men, but because the usefulness of the male principle is more obvious to a culture that must resist constant warfare from outside by invading nomadic ene- mies. the h

derived from the teachings of the golden dawn. it is intended to be suggestive only: fool-wanderer. watcher. fool on the hill. speaker of riddles. dweller in the desert. mirror of life. i. magus-male potency acting in the world. craft. guile. deception. aggression. power behind the throne. 11. priestess-guardian of the mysteries. knower of secrets. the whisperer. the diviner. wearer of masks and veils. she preserves what is too fragile for the light. 111. empress-earth mother. pregnant nature. horn of plenty. cup of cheer. the hills are her breasts, and the lakes her eyes. iv. emperor-father of life. lawgiver. ruler. he who orders the way of things. natural law. v. hierophant-god's interpreter. hidden currents of divinity harnessed for the benefit of social humanity. the role now imperfec

TYSON DONALD SOUL FLIGHT

ight of god-but each successive emanation adds its own level of veiling or shadowing to that light, causing it to be perceived in a progressively more limited way. there is only a single spiritual radiance and it never changes, but it can be partially obscured or shadowed, lending it various different individual qualities or aspects, depending on how much of the light is able to shine through the veils, and in what way it is able to reveal itself. the kircher diagram the emanations were affirmed to be ten in number, and were arranged in various patterns by kabbalists as a way of emphasizing different aspects of their collective nature and interactions. the tree of life adopted by the golden dawn is only one of these symbolic patterns for the sephiroth, although it may be the most sophistic

WAITE ASPECTS OF MASONIC SYMBOLISM

of israel at the foot of mount horeb in the wilderness of sinai, and illustrated by the breaking of the tables of stone on which the law was inscribed; so does speculative masonry intimate that the holy house, which was planned and begun after one manner, was completed after another and a word of death was substituted for a word of life. the builder i shall not need to tell you that beneath such veils of allegory and amidst such illustrations of symbolism, the master-builder signifies a principle and not a person, historical or otherwise. he signifies indeed more than a single principle, for in the world of mystic intimations through which we are now moving, the question "who is the master" would be answered by many voices. but generically, he is the imputed life of the secret-doctrine wh

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

the shin, and three yods in a triangle. under the number 3 also we may in passing mention the royal arch sign, the triple tau, three t s united. the numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manner of its explanation and the ideas, which it represents, are not fit matters for description in his work. note also 3 stones of the arch, 3 principals and 3 sojourners; 3 veils; and in the craft lodges, 3 officers, 3 degrees, 3 perambulations. in the roman cultus, the number 3 is of constant occurrence, as for example see virgil, eclogue 8, the pharmaceutria; the priests used a cord of 3 colored strands and an image was carried 3 times round an altar. terna tibi haec primum triplici diversa colore. the druids also paid a constant respect to this number and even the

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

spacetime.55 the notion of world implicit in the hoary myth is dependent on the paradox of determinate indeterminacy,56 that is, a structure that is at once closed and open, formed and formless.57 this is the esoteric significance of the orthography of beit, the mark that inscribes the beginning that is second. the inscription, however, is concomitantly an erasure, for the beit that begins torah veils the alef whence it originates. the role of torah as preserving the concealment of that which must be concealed is alluded to in the following bahiric text: r. bun said: why is it written from eternity [me-olam] i was fashioned, out of the origin [me-ro sh, before the earth (prov 8:23. what is from eternity [me-olam? the matter that must be hidden [lehe alem] from the entire world, as it is w

tacit reaction to the christian doctrine of the trinity.46 the polemical aspect seems plausible enough, but what is important to emphasize for our purposes is the con- after tau/ where endings begin 165 ceptual link, implicit in the rabbinic text, between the manifestation of god in time and the name, which is etymologically derived from hwh, the semitic root that discloses being in its multiple veils. this nexus is fundamental to the kabbalistic understanding of time as the measure of the immeasurable.47 surely, medieval kabbalists were cognizant of the more conventional understanding promulgated by the rabbinic elites of their time: that the tetragrammaton, depicted since the formative rabbinic period as the ineffable name (shem ha-meforash, signifies the being that cannot be signified

ough contemplative exercises, but it is not readily applicable to the created world of separation; in the mundane cosmos of temporal-spatial phenomenality, the coincidence of opposites is distressing, destabilizing, disorienting. the confluence of death and not-being in the space of world-time is thus to be distinguished from the same nexus in the timespace of the world of emanations, manifest in veils of disclosure, the inversion of which i have already (mis)spoken. the root of endless time implanted in ein sof, like the description of chronos as ageless time in orphic theogony,55 is the principle of unity that transcends all contraries, including the contrary between life and death. another dimension of the symbolism of tau needs mention too, as it will instruct us about the character of

mujtami) he has no memory and no thought of that which is not yet come. all people fail in this, and do not know what our past has been or what our future will be, except the possessors of waqt, who say: our knowledge cannot apprehend the future and the past, and we are happy with god in the present (andar waqt. al-hujwiri goes on to say that occupation with the future is a great distraction that veils one from god. it is of interest to recall here the account of eternity offered by plotinus, enneads iii.7.5: and if someone were in this way to speak of eternity as a life which is here and now endless because it is total and expends nothing of itself, since it has no past or future for if it had, it would not now be a total life he would be near to defining it. the description of eternality

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

associate adeptus minor of the 5=6 grade of the ancient rosicrucian fraternity of the rose of ruby and the cross of gold, standing here before the door of the vault of the adepti, do solemnly affirm and testify to the faith which i hold in my heart in those greater mysteries to which the lesser mysteries are the door; i believe that they are implanted in the soul in silence, and that through the veils of silence only can they be beheld. standing thus in the sign of osiris slain, with all sincerity and singleness of heart, do i affirm that i will ever maintain the most perfect silence in respect thereof; i promise that i will never reveal them to the profane, nor will hint of them to those in the order who are below the rank of theoricus adepti majoras (2)1 will hence forth endeavour to do

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